The Shaman is found primarily in Siberia, Central Asia, Asia, North, Central, and South America, Oceania, Indo-Europe, Australia, and Africa: whether they are called dream walkers, Witchdoctors or medicine men.
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 the ecstasy that the more traditional shaman would engage in.
A primary feature of Shamanism is that it is usually found in hunting and gathering societies. This may be because those agriculture 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)
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 meaning. (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 shaman is not a person, but rather a way of life.
Shamanic Ecstasy occurs while the Shaman is listening to the sound a drum.Ecstasy is a state of consciousness which is entered for one or more of the following reasons: first to engage in soul retrieval; second to guide the soul of the dead; third to divine answers from the spirits in regards to future events; and fourth, to add to his personal knowledge by associating with higher beings. 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.
Mystical Ecstasy is a state that is entered to become closer with or too 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.Ecstasy may be experienced unaided, or as a result of the use of: hallucinogenic, alcohol, dancing, sexual orgies, sexual abstinence, self-inflicted torture and similar means. Meditation, contemplation 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 the former group 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:
1. The physiological response: the body exhibits an involuntary response, a physical frenzy.
2. Emotional response: the emotions tend to run a gauntlet of feelings, fear, awe, passion, joy, etc.
3. 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 theecstatic 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 understanding of the ecstatic state. It should be noted that the state of ecstasy could be reached awake, or unawake.
Ecstasy is not used with the modern or neo-shaman as it is with traditional shamanic groups. 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.
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 epileptic in nature. This is not to be confused with a mental disorder. The "call" is a temporary unbalance the shaman experiences, and is usually brought under control once he or she accepts the call. Refusing or delaying of the call can and often does 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 current 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.
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.
Receiving training by the ecstatic method receiving instructions 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. Eliade pointed out that almost all "true initiations" 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 current of 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. Also included is the "Bird-of-Prey-Mother" which according Eliade the shamans only sees twice, his/her spiritual birth and death. The 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 sometimes-evil 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 are devoured. New flesh grows 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 with in 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 there experiences are too similar to the Siberian shaman to discount there visions as be 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. Neo-shamanism is often sought out by the practitioner 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:
1. Time spent alone, away from the tribe, in wilderness
2. Being symbolically made to look like a corpse
3. Symbolic burial
4. Descent into the Otherworld
5. Self induced or drug induced trance
6. Period of training
7. 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 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 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 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 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:
1. One is used to place offerings, such as wine. Ribbons representing good and bad spirits are also tied to the tree.
2. Another has a bell and a horse tied to it.
3. 0ne is used for the initiate to climb; this is usually a stout birch.
4. Nine others, grouped in threes are tied with white rope and colored ribbons.
5. Nine more are used as stakes to which animals are sacrificed
6. 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. 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, 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:
1. The number nine is prevalent or a division of.
2. The assent.
3. Ritual death and resurrection
4. A tree or a cave.
Healing the spirit is the primary function of a shaman. This includes soul-extraction, 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:
1. A mental illness
2. Those abused as children
3. 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. 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.
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)
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.
There are also seven "inner" tunnels. These are reached by using the chakras. The chakras are located at seven points within the body:
1. 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 spiritrealm. Depending upon which culture from the shaman draws his/her powers.
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
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.
Moose hide or cowhide is best suited for such as it is more durable than deer or antelope hide. The hide needs to be stretched, in the sun, and scraped repeatedly to remove and fat and other tissue. Working two to three hours a day it can take up to 6 days to complete this step. If the hair needs to be removed it doubles the time and it is important to scrape gently and lightly: vigorous scraping creates thinned, weakened areas. A concoction of animal brains, rendered fats, wood ash and urine was then massaged into the hide for two more days until the hide can 'hold' no more.
The hide is then set aside, after being rolled up tightly and secured with bands of twine. After three days the hide is unrolled and the concoction massaged once more into the 'outer' side of the hide for more days two days: working on the hair side can be painful, it cuts and rubs the skin off the sides of your fingers. Three more days of being set aside, allows enough time for the hands to heal. The hide is then again worked with the scraper and smoked over the fire. A huge fire is needed in a pre-constructed fire-pit, large enough to allow room to burn a massive bed of coals. The coals are raked to the edges of the fire-pit into a pre-dug hole that is excavated and lined with grasses, herbs and supple willow branches.
With proper ceremony the hide is to be 'given' to the fire. It is packed into the hole, covered with a support of more willow branches, grasses and herbs with the coals carefully raked to the edges of the hole.
For seven days the fire needs to tended; new dry wood being added to the edges and when glowing coals were available, they were raked to the edges of what by now, should be a mound of wood ash, herbs, sweet grass all smoldering. As the sun set on the eve of the eighth day drumming, chanting and dancing takes place around the fire-pit. On the third morning, after the ceremony, the pit is opened to reveal a hide that should be of a delicate gray-brown color, soft, supple and redolent with the odors of the smoking. While all the above was taking place sinew was being 'pulled' to be ready for attaching the drum head to its frame.
For the fabricating the frame a red cedar that has been felled two winter's prior is best. An ax is used to split wafer like strips from the log, they should be approximately 4 inches wide and between 48 and 60 inches long. Then comes shaping and smoothing, this is done with clamshells.
After which the wood is steamed into shape: first, four small holes were awled into each end of the lengths. Another fire is laid and coals obtained, stones are added and drizzles of water is to be poured on top of the stones to produce a sizzling steam, into which the lengths of cedar are slowly fed. As the steam penetrated and softened the wood, it needs to be bent around the knee and forearm to gradually change the length into a circle. When the circular shape has been achieved the ends are butted together and then sewn with sinew. After a ritual to bless the frames they were hung in the trees for a period of drying and shrinking. This takes three weeks.
The hide is then unfurled a laid upon the soil from which it had came. With great ceremony the frames are to be laid upon the hide and cut to fit. An awl is used to punch holes every 1/16-inch around the circumference of the drumheads. You can use the same procedure to make a shield. Or go to a local leather store or taxidermist and buy already cured hides. The same applies when purchasing a piece of redwood; most local lumberyard will already have one cut to the right size. Though the wood will still need to be steamed to form properly.
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
Foundation for Shamanic Studies
PO Box 1939
Mill Valley, CA 94942
Tuatha D`e:
The People of God
PO Box 12803 3rd Ave.
Edinburgh, EH8 9YY
Scotland
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# 0-06250373
Matthews, John The Celtic Shaman: A Handbook Element Books, Boston, MA 1992 ISBN# 1-85230-245-3
HISTORY OF
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
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, 1998 they were still online.
Bearded Wolf
Metista Teachings & Techniques
SoulQuest
The Medicine Wheel Way
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