What is a Shaman?

Before one can define or describe what a Shaman or shamanism is, certain terms need be defined such as ecstasy, traditional, and neo-shamans. It is also important to recognize that unlike most of the current neo-pagans groups, religions, and spiritual paths, Shamanism has stayed relatively unchanged through out time. This consistency is what has made shamanism it so popular.

What is Shamanic Ecstasy?

The term shamanic ecstasy was first used by eminent anthropologist Mircea Eliade in his book Shamanism: Archaic Techniques of Ecstasy. The word ecstasy comes from the Greek word, ekstasis meaning to be placed outside, or to be placed. Ecstasy is a state of intense joy beyond rational thought.

Ecstasy as defined by Webster's dictionary is a complete state of joy. This definition as used by Tom Cowan, noted author of several books on shamanism is further elaborated on stating that ecstasy meant to literally "standing outside ones self" and that it was a form of a trance or state of consciousness which allows the shaman to journey. (Pocket Guide to Shamanism, page 110-111)

There are three main points of ecstasy and they are:

Shamanic Ecstasy

Prophetic Ecstasy

Mystical Ecstasy

Shamanic Ecstasy occurs while the Shaman is listening to the sound of a drum or other rhythmic beats. Ecstasy is a state of consciousness (SOC) which is entered for one or more of the following reasons:

To engage in soul retrieval;

To guide the soul of the dead;

To divine answers from the spirits in regards to future events;

To add to his personal knowledge by associating with higher beings.

This then answers part of what is a shaman? A shaman is someone who enters into a state of "ecstasy" to assist in retrieving someone soul, guide the dead to their resting-place, to forecast the future, and to learn more.

Prophetical Ecstasy is a state that is entered to retrieve certain information in regards to future events. This is a form of Divination, or seership. The famous Greek seers of Delphi often used this form. John the Baptist would also enter into this form of ecstasy, often given to fits before predicating Biblical events. One of his most famous prophecies was foretelling the coming of Christ.

Mystical Ecstasy is a state that is entered to become closer with or to the Gods. They usually achieved this state by the use of mantras. Mystics tend to pursue greater levels of spiritual understanding. Yoga masters, Buddhists monks, and Christian mystics were known for the form of ecstasy.

Meditation, contemplation, visualization, and the spiritual concentration that is practiced by yogis and mystics can also reach ecstatic states. These are not associated with the extreme frenzy that is associated with Ecstasy, but are more like mystic trances.

Though with most shamanic culture groups the use of drumming and other repetitive and rhythmic sounds to induce this the ecstatic state to which they make their out-of body journeys. (Drury and Tillett, page 28)

There are three distinct levels of ecstatic responses:

The physiological response: the body exhibits an involuntary response, a physical frenzy.

Emotional response: the emotions tend to run a gauntlet of feelings, fear, awe, passion, joy, etc.

Intuitive response: the mind and body have a blending, which allows for a greater awareness and expanded state of consciousness.

These states may all be achieved at the same time or at different periods of the ecstatic experience. In traditional shamanic ecstatic states the physiological is always present, the emotional may or may not be, and the intuitive is the primary means to the understanding of the ecstatic state. It should be noted that the state of ecstasy could be reached awake, or unawake. This is further defined as that the shaman can control his/her state of consciousness by entering into the ecstatic state at will, by physically, emotionally, and intuitively controlling it.

Ecstasy is not used with the modern or neo-shaman as it is with traditional shamanic groups. Many of the modern day shamans tend to use the less traditional methods and opt for the more "New Age" techniques of journeying.

These are yoga, astral projection, and creative visualization to name a few.

Though it should be noted that there are neo-shamans that do use the traditional method of "ecstasy."

What is a traditional shaman?

Besides someone who uses the ecstatic state, a traditional shaman is someone who is found in hunting and gathering societies. Or someone whom is currently associated with Aborigine group or is a member of. This includes too many to list, but, does include:

Native Americans

Australian Bushmen

Many of the African native tribes

South Americans

Central Americans

Eskimos

Many of the current tribes still existing in Siberia

Also many of the Oceanic peoples and Asian groups.

A traditional shaman usually will belong to one of the above listed groups and engage in traditional training, which is discussed further into this chapter. Very few traditional shamanic groups will train an "outsider," though some have.

What is a neo-shaman?

The modern neo-shaman is defined as those who practice the principles of Shamanism with out the benefit of community or tribal connection. This would cover those who participate in shamanic practices, but do not engage in the initiation practices and ways of learning the traditional shaman does. Though there are some neo-shamans that have and do.

So what is a shaman?

A Shaman, in all shamanic cultures, is portrayed primarily as a healer and a spiritual consultant for his/her community. Shamans often have many other roles in their communities: sorcerer, medicine man, priest, and psychiatrist, their primary role is to interact between the community and the spirit world. However, according to Mircea Eliade author of Shamanism: Archaic Techniques of Ecstasy, not all shamans are sorcerers, medicine men, priests or psychiatrists. (Pages 3-4).

The Shaman is found primarily in Siberia, Central Asia, Asia, North, Central, and South America, Oceania, Indo-Europe, Australia, and Africa: actually almost every cultural group in the world has had some form of shamanism, including the Christians.

A shaman is a person who can enter the state of ecstasy at will, whether he/she is a traditional or neo-shaman.

What is Shamanism?

Shamanism is the oldest form of spiritual contact. As such Shamanism predates all known religions and might be the basis of which all religion was built upon, although shamanism itself is not a religion. Shamanism is set of religious/magical behaviors as defined by Eliade or the "magick of ecstasy." Shamanism is a set of beliefs and behaviors. This allows the shaman to shift consciousness at will to obtain information, heal, retrieve souls, or to seek for guidance from the ancestors. Shamanism has remained relatively unchanged over time. (Eliade, pages 2-6)

A primary feature of Shamanism is that it is usually found in hunting and gathering societies. This may be because those agriculture and urbanized societies were less aware of the need to integrate with nature as they were more or less designed around civilization centers and less dependent upon "natures bounty." (Ember and Ember, pages 424-25)

Modern day shamanism has a more eclectic approach and is more in tune with the problems of the "modern world" while using the methodology of the "primitive world." According to Tom Cowan, author of Shamanism: As a Spiritual Practice for Daily Life, the modern American shaman "…draws upon what is best in our society while it reforms those areas harmful to the human spirit and the health of

the planet." (Page 12)

Where does the word "Shaman" originate?

The word shaman is the English translation of the word saman, which is Tungus, and mean's "to know." The Tungus are an indigenous people of Altai Mountains in Siberia. The word shaman in Tungus designates the shamanic way of life, experiences and beliefs rather then a religion. There is some debate as too where the word saman may even have come from, Eliade devotes a chapter on that subject. It appears as if the word saman is a derivative of the Tibetan word for Buddhist monk, samana.

The word Shaman has since come to represent all those, outside of the original

Siberian culture, who practice shaman like techniques. These include

Witchdoctors, medicine men, Dreamwalker, and diviners. Although the shaman

goes by many names in many cultures, it is a generally accepted term, to

describe some one who fits the known description.

Though there is no universal Native American word for shaman: there never the

less were shamans. According to John Swanton author of Shamans and Priests:

Handbook of American Indians North of Mexico "…priests worked for the entire

tribe…shamans authority depended largely upon personal skill." (Page 522) The

Ojibwa Native American Indian tribe did have jugglers of the "hidden truth" called

jes' sakid. These jugglers were able to speak to gods and spirits and to heal.

(Eliade, page 315) Eskimos also have a name for there shamans, angakok, they

are also cable of flight and they journey to the Otherworld (the Sea). (Eliade,

page 288)

In some African cultures, the shaman is a diviner, a person who is chosen by the

ancestors to be a link between the living and the dead. The Igbo Tribe located in

parts West Africa named their shaman's Dibia. (Primitive Worlds, page 117) The

Indo-European Cultures, primarily the Celtic, called their shamans the file, or

poets. John Matthews author of the Celtic Shaman, states that the Celtic

Shamans are called Geilt, meaning madman or wild. (Page 4)

The South American tribe of the Araucanians has female shamans, called machi.

(Eliade, pages 324-25) The Asians shamans, primarily those in Korea are called

mudang, which usually refers to female shamans, while male shamans are

called paksu.

The Oceanian Tribes, which ecompasses all of the south pacific islands and the

continent of Australia have many names for their shamans:

Andaman Islands name theirs oko-jumu, meaning dreamer. The Semang, call

their shamans hala. A Malayan shaman is called lupa, someone that obtains a

state of madness. Sumatra shaman means "the word' or sibaso. (Eliade, pages

337-374) In Australia they called their Dreamwalker, karadji, or clever men.

(Godwin, page 106)

Whatever names or term that is used to describe a shaman it is important to note

that a traditional shaman is not a person, but rather a job. Unlike many of the

neo-shamans point of view, which treat shamanism as a way of life, a spiritual

calling.

What role does "ecstasy" play in shamanism?

Shamanic ecstasy is used to shift the consciousness of the shaman into the

higher or lower planes of existence. This shifting of consciousness allows the

shaman to complete his/her "mission", whether that is healing, soul escorting, or

visiting the ancestors. Ecstasy, or achieving it, also plays an important role in

choosing the shaman. Being able to achieve this state at will is what makes a

shaman a shaman. In other words, this state of consciousness is what defines a

shaman.

Does one need to use drugs to reach ecstatic states?

No, it is not recommend that drugs be used to achieve ecstatic states. The use

of drugs is primarily cultural in achieving the ecstatic state. The rhythmic beat of

a drum, dancing, and or fasting also allows the shaman to reach this ecstatic

state.

However, the historical use of drugs by Siberian shamans is well documented.

The Siberian shamans used a mushroom called psilocybin; this mushroom is

noted for its psychedelic effects. The Native American Indians have been know

to use peyote, while those in Central America marijuana and mescalito or

mescaline, and South America use an hallucinogenic drink called natema. (Drury

and Tillett, page 27-28) Celtic shamans are said to have sometimes used herbs

such as bilberry to reach the ecstatic or desired state.

How do you become a shaman?

According to Mircea Eliade there are two primary ways of becoming a shaman.

They are: hereditary, receiving the call, there are also two secondary ways,

being appointed or choosing to do so of your own

free will. These self-made shamans are considered less powerful than the former

two. (Page 13)

Hereditary shaman means: literally to have a shaman in the family. This does not

mean that your mother of father is a shaman, but any family member will do,

living or dead, close member or many times removed. Hereditary shamans are

found throughout most shamanic cultures, not including neo-shamans.

Extreme psychotic like episodes marks receiving the "call", usually appears to

epileptic like and is often confused with epilepsy. This is not to be confused with

a mental disorder. The "call" is a temporary unbalance that the shaman

experiences, and is usually brought under control once he or she accepts the

call. Refusing or delaying of the call can often amount in continuing of the mental

unbalance and can result in a mental illness if it is avoided long enough. The call

can also be marked by being attacked by an animal, struck by lightening or some

other near death experience. It should be noted that "Call" is usually happens

simultaneously to those who are also hereditary shamans but is not inclusive to.

Being appointed a shaman involves either the tribal shaman choosing a

apprentice or the tribal leaders picking a youth who has demonstrated either

some sort of epileptic fit, or a marketable difference in personality from other

youths his/her age. This difference usually entails peculiar behavior: a seeker of

solitude, absent-mindedness, sings in their sleep and other abnormalities.

A personal quest is making a conscious choice to become a shaman. Eliade

states that this "self-made" shaman is considerably less powerful and less likely

to be able to communicate at will with the spirits. (Page 13) This is the path that

most modern neo-shamans follow.

How does one learn to become a shaman?

There are two traditional kinds of instruction a shaman receives and many forms

a neo-shaman can use. The traditional methods as stated by Eliade are:

ecstatic

traditional

Receiving training by the ecstatic method is through visions and dreams. This

instruction is given by previous ancestors, spirits and guides and involves an

initiation in the Otherworld.

Traditional training is usually done by the current shaman, and if not available

the tribal elders. The traditional training includes the names of spirits, history of

the clan (tribe); herbalist and other needed to skills to become a successful

shaman.

Neo-shamans engage in reading how-to books, attending weekend seminars,

and joining shamanic schools. Neo-shamans can have an ecstatic experience

and or receive the "call", though this is often not the case. They can however

receive traditional training if they find the right teacher and are qualified to do so.

What does a shamanic initiation involve?

The shamanic initiation is two-fold; both in this world and in the next. This

phenomenon takes place simultaneously. This initiation is part of the "call" that

all traditional shamans receive. This is a very involved process that can, at times,

result in death or permanent disabilities if not seen through.

A Siberian shamanic initiation, which includes the following Tribes: Tungus,

Manchu, Yakut, Samoyed, Ostyak, and the Buryat, involved some sort of

dismemberment and then having the organs replaced, usually with crystals, or

other objects. There is also the public initiation which the master shaman and the

members of the community would initiate the shaman thus publicly recognizing

him or her as "shaman."

The initiatory dreams and visions of a Yakut shaman including dying in a ritual

death that last three days. This "death" will include visions; dreams of being

disremembered and then put back together. With the Yakut this will include the

use of iron to join the parts. A bird transports the shaman to the other world and

there it places the shaman on ripen branch of pine pitch, or in another version

gives birth to the shaman on a branch of the world tree. (Eliade, pages 35-38)

The initiation among the Samoyed also features birds, trees and

dismemberment. The Samoyed candidate also will encounter several divine

figures, these being "the Lord of the Waters, the Lord of the Earth, the Lord of

the Tree, and many others. The lord of the Tree will

give the shaman a branch from which he/she will make their drum. (Eliade,

pages 38-43)

The Tungus, Buryat, Manchu and Ostyak include ritual dismemberment and

resurrection. This dismemberment involves shamanic ancestors and sometimesevil

spirits will often torture the future shaman for days. (Eliade, pages 43-45)

This is found in many other cultures also, including the Eskimos of Alaska, the

tribes in Australia, Africa, and Native peoples of North and South America.

Ammasalik Eskimos are attacked by animals and then devoured; new flesh will

grow on their bones. For those of the Iglulik tribes, the current or master shaman

will extract the soul from the candidate and examine to see if he/she is worthy.

(Eliade, pages 58-62)

The Australian shaman believes that a supernatural being called the Nagatya

opens the belly and places crystals within the body that give the shaman his

magical powers. This usually takes place in a cave rather then a tree. There are

several variants of the same scheme among the four major tribes in Australia,

but all hold true to a ritual dismemberment. (Eliade, pages 45-50)

This ritual death and resurrection is found among many of the African tribes. The

common theme among African tribes is the removal of the head and restoration

of the brains to give the future shaman clearer vision to see the evil spirits.

(Eliade, pages 55-58)

Among the native people of North and South America death and resurrection is

also part of the initial initiation through dreams and visions. Though the use of

hallucinatory drugs is more wide spread among the North and South Native

Americans their experiences are too similar to the Siberian shaman to discount

there visions as be simply drug induced. (Eliade, pages 53-55)

The Neo-shaman experiences this vision several ways. It is usually self induced,

through fasting, meditation, sweat lodges, and the use of drugs. According to

John Matthews author of the Celtic Shaman, the shaman will go through a

process of "recovering (his/her) senses" by meditating and visiting the "cave of

care" where one faces their own personal demons. The initiate seeks out neoshamanism,

and though valid to a certain degree, it lacks certain hereditary

powers of a traditional shaman. (Matthews, pages 15-32)

The "true" initiation of shamans all have a common theme: Ritual

dismemberment and replacement of organs either by spiritual means or with

other matter i.e. crystals. According to Eliade there is a common theme among

tribal shamanic initiations:

Time spent alone, away from the tribe, in wilderness

Being symbolically made to look like a corpse

Symbolic burial

Descent into the Otherworld

Self induced or drug induced trance

Period of training

Rites of passage and torture

Public initiation among the follows the true initiation follows the "true" initiation,

though for tribal members it is not any less important. The initiation is performed

after a period of initial ecstatic experience or "true" initiation, and formal training

with the current shaman. Public initiation is highly ritualistic, often involving

physical pain and feats, and is witnessed by the tribe.

According to Eliade, the Tungus and Manchu both have a demonstration of

physical feats correlated with mental discipline. The Tungus have the initiate

physically climb up a rope, which represents the road to the sky; this ceremony

usually lasts up to nine days. The Manchu have their future shamans either walk

across a hot bed of coals or diving into holes cut into the ice, thus demonstrating

their ability to control body temperature. This is also very similar to the Tibetan

monks whom are sent in into the snow with wet sheets wrapped around their

bodies and must heat themselves. According to Eliade the Manchu hardly ever

use the bed of coals anymore and it is seen as a decline in shamanic powers.

The Yakut, Samoyed and Ostyak initiation is less physical and more of a

celebration. The Yakut initiate, after climbing up a mountain or a hill, will be given

vows he must repeat surrounded by nine chaste men (on his right) and chaste

women (on his left). Among the Samoyed and Ostyak there is singing and dancing and feasting (nine pigs are slaughter), usually followed by the initiate going into a state of ecstasy.

The Buryat initiation is more detailed and rather involved. First the initiate must

be cleansed; this usually is done twice. Next, birch trees are arranged in the

following order to be used. One of the birches is set up in the yurt or tents smoke

hole. The others are set up away from the tent in the following order:

One is used to place offerings, such as wine. Ribbons representing good and

bad spirits are also tied to the tree.

Another has a bell and a horse tied to it.

0ne is used for the initiate to climb; this is usually a stout birch.

Nine others, grouped in threes are tied with white rope and colored ribbons.

Nine more are used as stakes to which animals are sacrificed

Then they use larger birches to tie the bones (wrapped in straw) of the animals

that were sacrificed to.

The actual initiation takes place with the initiate lying in a trance for 3 days,

crawling out of the smoke hole and then celebrating his/her emergence as a

shaman. The horse is symbolic in Siberian culture as transportation to the Gods,

or the Otherworld. The number nine is significant in all of the rituals, the only

given reason for this is the fact that there are nine layers of heaven in Siberian

religion. One should also note that in each ritual, some sort of ascent, or climb

heavenward was used.

This is public initiation by the tribe is also found in many other cultures, including

the Eskimos of Alaska, the tribes in Australia, Africa, and Native peoples of North

and South America. Eskimos public initiation is less public, but nonetheless an initiation. The initiate will rub stones together awaiting an important event; this may go on for several

seasons. During which he will change teachers at the end of each season, this

allows for amore well-rounded education. (Eliade, pages 58-62)

The Australian Bushmen initiation includes drinking of water that has crushed

crystals; he is then lead to a grave to begin his symbolic death. There is also

assent to the heavens with the use of a magical cord, and it some instances a

rainbow bridge. The use of the entrance of a cave instead of tree is one of the

major differences in Australian shamans to others. (Eliade, pages 131-139)

African public initiation varies from tribe to tribe, though it generally follows the

typical public initiation as established by other shamanic cultures: ritual death,

resurrection and the climbing or ascent. This is followed by a demonstration of

powers to the tribe and or current shaman along with whatever other abilities the

tribe requires of is shaman.

Shamans of North and South America also have public initiations, though those

of North America plains Indians involves certain degrees of physical tests along

with a spirit quest or vision quest to prove ones worth to the tribe. Most, but not

all, North American Native Indian tribes have some sort of ritual ascent along

with the ritual death and resurrection. As with African tribes, North American

Indian tribal customs vary.

South American Indian customs also vary to a degree somewhat, although

intoxication by tobacco seems to be a common thread along with ritual seclusion.

The Araucanians tribe also engages in a ritual ascent of a tree stripped of all its

bark that is called a rewe.

The neo-shaman, depending upon which shamanic path he/she is following will

also engage in a public "type" ceremony, though this is less public than the

ceremony of the traditional shaman. This ceremony can involve a sweat lodge,

public drumming circle or a vision quest, of which the neo-shaman will go on a

weekend retreat with other neo-shamans.

As we can see there is a common thread throughout shamanic "public" initiations

as there are in the "true" initiations:

The number nine is prevalent or a division of.

The assent.

Ritual death and resurrection

A tree or a cave.

What is the role of a shaman?

Shamanic roles vary, according to Tom Cowan, author of the Pocket Guide to

Shamanism, the roles or services of a shaman are: "…healing the spirit, herbal

healing, body work, divination, dreamwork, soul-leading...." It should be noted

that not every shaman does not perform the same services, nor is every shaman

a healer of the spirit or body. (Pages 23-27) The actual roles of a shaman

depends upon the shamans natural gifts, some shamans are carpenters,

medicine men, witch doctors, chiefs, warriors, and priests. The role is of less

importance then the service a shaman provides.

Healing the spirit is the primary function of a shaman. This includes soulextraction,

soul-retrieval, and soul-restoration. Soul extraction involves the

shaman extracting psychic darts that have infected the soul. This is usually an

attack from someone who is attempting to harm, maim, or kill the person. The

classic dart attack will include the person have pains where no wounds exist.

This involves according to Michael Harner, author of The Way of the Shaman, a

literal "sucking out" of the intrusion. This sucking out of the intrusions is done

both psychically and mentally.

Soul-retrieval is the process by which the shaman retrieves pieces of the person

lost soul. This is down by journeying to the spirit world and requesting assistance

from the spirits, ancestor, and guides that dwell the Other World. These beings

assist the shaman in discovering what is wrong with the person. Classic

symptoms of a person in need of soul retrieval would be those suffering from:

A mental illness

Those abused as children

A feeling something is missing

This would entail the shaman to be able to discern what pieces are missing and

to retrieve them. Soul-retrieval also could entail the shaman to go seek the

missing pieces from whomever stole them and to do battle and retrieve the

missing pieces.

Soul restoration is the literally restoring of ones soul. This occurs when a person

is near death and his/her soul seeks to move on. This "death" could be the result

of a physic attack or an accident from which the body has recovered physically,

but not spiritually.

Herbal healing gives way to the notion that the shaman is a medicine man or

witch doctor. Herbal healing is as old as man is. Its very roots goes back to when

mankind first ventured forth from his/her caves and observed what the animals

ate and didn’t. Many of the hunting and gathering tribes had the ability to heal

with plants indigenous to their area. This is one of the oldest forms of healing

and was used in conjunction with spirit healing to hasten the patient to a speedy

recovery.

Body work, hands on healing. This technique is still widely used today, though

now they are Reiki masters, massage therapist, and chiropractors. A hand on

healing is energy or spirit of the shaman working with the energy or spirit of the

patient working together.

Divination is the means by which the shaman will foretell the future, locate

hidden objects, and predicting the weather. This is done by a multiple amount of

ways, and depends upon from which culture the shaman is from. Though the

most common shamanic method is journeying to the Otherworld and requesting

information from those that live there. It is been said that Jenghiz Khan used his

shamans that way.

Dreamwork or dream interpretation is also another shamanic device to assist

with healing. Shamans will listen to the dreamer's dream, sometime for several

days, until they fully understand it. Then they will dream the dream themselves

than interpret it.

Soul leading is another important function of a shaman. This is the process of

which the shaman will escort the newly dead to their place in the Otherworld.

This is done because the shaman who is familiar and a frequent visitor to the

Otherworld will be able to find the "soul" its proper place.

Whatever role a shaman plays or services he/she renders it is important to note

that not all shamans are healers, diviners, or herbalist. What a shaman is

according to Eliade is a "master of the ecstatic." From which he/she receives the

power to heal and divine.

Do shaman's shapeshift?

Yes, but not all shamans. Just like not all shamans are healers or religious

leaders. Shapeshifting is not a primary ability that shamans possess. There are

two types of Shapeshifting: changing your physical form to an animal; which is

probably where the werewolf stories begin,

this is called lycanthropy. Or changing you form in the astral plane to that of your

power animal. Shamans are said to be able to do both. (Matthews, The Celtic

Shaman: A Handbook pages 56-58)

There is a third form that is less talked about, but more common. During certain

rituals or ceremonies the participants have been known to be so enthralled

during the drumming and dancing that they have taken on the characteristics of

animals; have growled like a bear, bayed at the moon like a wolf and screamed

like a eagle. All while acting out the physical aspects of the animal, walking on all

fours, etc. This form of Shapeshifting is more common among the Native

American population than other aborigine tribes. (Steiger, Totems: The

Transformative Power of Your Personal Animal Totem page, 64-70)

What is the difference between a "black" and "white shaman"?

The primary difference according to Eliade is that the white shamans have

relationships with the gods, the black shamans with spirits. Though most

shamanic cultures the shaman has the ability to do both, and often does. As with

other pagan religions and spiritual movements, it is the intent that marks the

differences between the two. (Shamanism: Archaic Techniques of Ecstasy pages

184-189)

What is the shamanic "Otherworld"?

The Siberian shamans have 9 levels of heaven. Australian shamans have this

world and Dreamtime. African shamans have various shades of reality

depending upon the tribe involved. Indo-European have three levels much like

their Native American counterparts. These are the three most common levels

Upper, Middle, and Lower. These are the levels from which the neo-shaman

uses today. These worlds are located on the Tree of Life.

Upper World is located in the branches of the Tree of Life. It is a place where the

spirits and gods reside. This is also known as the astral palace or temples. It

where the shaman divines the future, learns from his/her guides, and

communicates with the dead.

The Lower World is located in the roots and is a very powerful place. It is where

the dead resides and where lost information is retrieved. It is a place where the

shaman learns what ails those he/she is treating.

Middle World is located in the trunk. It is the world of here and now. It is where

the shaman answers questions for everyday problems.

How does one get to these other worlds?

Tunnels are the primary method of traveling to the Otherworld. These tunnels are

located in the physical plane in caves and the base of trees. The tunnel that

leads up goes to the Upper World, the one down, Lower World. Authors of the

Secrets of Shamanism: Tapping the Spirit Power Within You, Jose and Lena

Stevens state that tunnels exist throughout, both on the physical and spiritual

planes. The Stevens even go to say that there are also seven "inner" tunnels.

These are reached by using the chakras. (Pages 157-173)

The chakras are located at seven points within the body:

The first tunnel is located at the sacrum or the base of the spine.

2. The second tunnel is located at the abdomen, just below the belly button.

3. The third tunnel is located at the solar plexus, just above the belly button.

4. The fourth tunnel is located at the chest, specifically the heart.

5. The fifth tunnel is located at the throat, but it also takes in the ears as well.

6. The sixth tunnel is located at the brow and eyes, also known as the third eye.

7. The seventh tunnel is located at the crown or the top of the head.

There are many tunnels from which a shaman can reach the Otherworld or spirit

realm. Depending upon which culture from the shaman draws his/her powers.

What is journeying?

Journeying is leaving "this world" reality to enter the "Otherworld" while in the

state of ecstasy. It is the actual traveling through the various levels of the

Worlds: Siberian shamans have 9 levels and usually travel on the back of a

goose of a horse. American Indians have 3 levels and travel in accompaniment

with their totem guides. African shamans, depending upon the tribe have multiple

layers of the Otherworld and travel with their ancestors. Each shamanic culture

has its own version of exactly where and with whom they travel; though each

shamanic culture does have some sort of journeying involved.

According to Tom Cowan when a shaman journeys he/she is letting their spirit

leave their body to journey to the astral plane or spirit realm. There are many

ways of obtaining this state of ecstasy, as was discussed with the question

"What is Shamanic ecstasy?." This altered state of consciousness has many

levels full awake, dreaming, and daydreaming. Though unlike drug induced or

dreamed realities, shamanic journeying is intentional. (Pocket Guide to

Shamanism pages 111-112)

What does the acronym SSC stand for?

SSC or shamanic state of consciousness is a term first used by Michael Harner,

author of the Way of the Shaman. SSC is another term for the ecstatic or altered

state of consciousness. According to Harner it involves both a trance state and a

learned state of shamanic ways and of the Otherworld. During which the shaman

must be aware of what is occurring and in control of the situation, much like lucid

dreaming (which will be discussed in later chapters).

What is a guided journey?

A guided journey is a learning journey. It does not necessarily have to begin with

the ecstatic state; often it can take place in deep sleep. A guided journey occurs

when a spirit guide or animal guide (totem) takes control of the dream and

"guides" you to where they want you. A guided journey is not always pleasant.

This is where the shaman learns more about him/herself and grows into their

powers, it is where they meet and grow to know their guides and spirit teachers.

What is a Guide?

A guide is a spirit helper and may appear to the shaman is many forms. Usually

a guide will appear in the form of your own ancestral gods or a figure that is

comfortable for the shaman. In some shamanic cultures the guide appears as an

ancestor: African and Siberian shamans often have ancestors appear as spirit

guides. Many shamanic cultures also have animal guides or totems.

Totems according to Brad Steiger author of Totems: The Transformative Power

of Your Personal Animal Totem, a totem is animal, plant, or mineral that has

special powers or meaning to the

shaman. A totem has the power that is characterized by the object it represents.

Example: If the totem is an owl, wisdom; oak tree, strength; crystal, healing and

storage of energy. The power of a totem and what it represents also varies in the

different shamanic cultures, so what one culture says does not necessarily mean

it is the truth or will it apply to another.

Do shamans have rules?

Not in the sense of there being a rulebook. Traditional shamans have a certain

set of beliefs and behaviors to guide them as was discussed previously. Neoshamans

appear to be more rules orientated. According to the authors of Secret

of Shamanism: Tapping the Spirit Power Within You they're at least nineteen

rules or beliefs and behaviors a shaman must follow. Though only ten will be

discussed here:

The physical world works of a basic principles such as physics and it bound to

them.

The spirit world or Otherworld is not bound to such inflexible laws.

That the spirit world is made up of many levels though those levels used by neoshamans

is Upper, Middle and Lower.

The Tree of Life allows the shaman entrance to those worlds.

That all is connected; the physical and the spirit world depend on each other for

their respective existence.

That all power is connected to the Web of Life.

Shamans need to know how to enter the spirit world at will

That a shaman needs to know how to manipulate the tunnels to enter the spirit

world.

Visualization and a creative imagination will assist in that endeavor.

Sweat lodges, dancing and drumming can assist your entrance to the

Otherworld.

What is the purpose of drumming?

The use of a drum is very old; a drum was probably the very first musical

instrument made. The drum assist the shaman to reach the state of ecstasy, by

beating on the drum the shaman would put him/herself into a trance. Once

entered into he/she would journey to the Otherworld than return, describing their

travels with song accompanied by the drum. These drums were ornately painted,

often with feathers or horsehair hang off the sides. A shamans drum is a very

personal instrument.

What is a drumming circle?

According to Tom Cowan a drumming circle is a group of neo-shamans that

meet and journey together. This is a shamanic support group and allows the

neo-shaman to learn and grow with others. (Pocket Guide to Shamanism page

110)

Where can you go to learn to become a shaman?

There are many shamanic schools. Some of which teach through the mail others

by attending retreats. There are no through the mail shaman classes that are

recommended. Though you can also find them in New Age magazines, such as:

The Kindred Spirit

Foxhole, Dartington, Totnes

Devon TQ9 6EB, England

Or fax: 01803 8665881

Or

Shaman's Drum

PO Box 97

Ashland, OR 97520

Call: (541) 552-0839

Though when dealing with teachers you can not see or have ready access to,

you might as well buy a good book. Finding someone who will give your private

lesson is another thing all together though. The

best way would be to find a local drumming circle or supply shop for shamans

and ask.

Shamanic workshops or retreats are one of the many ways the neo-shamans

learn. There are many of them out there and some are less reputable then

others. The better of them are listed here and they are:

Aloha International

PO box 665

Kilauea, HI 96754

Or

Foundation for Shamanic Studies

PO Box 1939

Mill Valley, CA 94942

Or

Tuatha D`e: The People of God

PO Box 12803 3rd Ave.

Edinburgh, EH8 9YY

Scotland

What are some good books to read on shamanism?

That would depend upon what you are looking for. If you are seeking books to

learn how to be a shaman there are plenty out there, though the best in this

category is by Michael Harner. If you want to learn about shamans and their

history the best in that category is by Mircea Eliade.

HOW TO

Cowan, Tom Shamanism: As a Spiritual Practice for Daily Life, The Crossing

Press Freedom CA, 1996 ISBN# 0-89594-838-9

Harner, Michael The Way of the Shaman, Harper & Row NY, NY 1990 ISBN# 0-

06-250373

Matthews, John The Celtic Shaman: A Handbook Element Books, Boston, MA

1992 ISBN# 1-85230-245-3

Stevens, Jose and Lena Stevens Secrets of Shamanism: Tapping the Spirit

Power Within You Avon Books NY, NY 1988 ISBN# 0-380-75607-2

HISTORY OF SHAMNISM

Campbell, Joseph Primitive Mythology: The Masks of God Penguin Books NY,

NY 1987 ISBN# 0-14-00-4304-7

Eliade, Mircea Shamanism: Archaic Techniques of Ecstasy Princeton University

Press, Princeton University USA 1974 ISBN# 0-691-09827

RELATED BOOKS

Steiger, Brad Totems: The Transformative Power of Your Personal Animal

Totem Harper SanFrancisco, CA 1997 ISBN# 0-06-251425-3

Sun Bear, Wabun Wind, and Shawnodese Dreaming with the Wheel: How to

Interpret and Work with Your Dreams Using the Medicine Wheel Fireside NY, NY

1994 ISBN# 0-671-78416-1

What are the best sites online?

There is only one current online class; this is a beginner's class that claims only

to teach the basics and it is also free. This online course can be found at

earth_spirits-subscribe@onelist.com. There are also several online egroups that

will answer questions and direct the new shaman in the right direction. They

are:earth-shamans-subscribe@onelist.com

shaman-1-subscribe@onelist.com

WarriorShaman-subscribe@onelist.com Though this is a relatively new list and is

currently working on building up its list numbers.

The easiest way to find a web-site on a particular subject is to use your search

engine on the computer. Use the words: Shaman, shamanism, and shamanic

healing. Here are some sites that can help

get you started on your search, however because of the constant ebbs and flow

of the web these sites may no longer exist, but as December, 2003 they were

still online.

Bearded Wolf http://.erols.com/brddwolf/wolf.html

Metista Teachings & Techniques http://www.Metista.com/

SoulQuest http://www.geocities.com/Athens/Agora/2537/index.html

The Medicine Wheel Way

http://www.angelfire.com/ok/bobbiesues/pg8medwhl.html

PO Box 181088,  Utica MI 48318 USA

586-731-9025