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Ask any passer-by on any street to spell out shamanism along with the result is going to be blank stares. Everybody is surprised to master that shamanism isn’t a religion though the oldest spiritual and problem-solving technology on the planet. More surprising will be the discovery that it is the precursor to most major world religions, such as the Judaeo-Christian and Buddhist traditions, and that it has become practised on every inhabited continent on earth for around 40,000 a number of possibly greatly longer. Historically, shamanism was a significant survival tool of prehistoric humans. Our hunter-gatherer forbears decorated the stone walls of caves and cliffs around the globe with carved and painted images drawn directly from shamanic experience. We will no longer reside in caves or even in really small communities whose members are common known to us. Most of us live far longer, healthier lives than our ancient ancestors, but the brain, that portion of us effective at fearing the dark and asking for the aid of things unseen, hasn’t changed in almost 25 % of a million years. What made the uncertain lives of prehistoric people a whole lot easier works today because, although the world might have changed, fundamentally we’ve not.

Ask that of a shaman is along with the question may evoke a few words about Native American ‘medicine men’ and the word ‘witchdoctor’. In fact, exactly what a shaman is and does is just explained. Within the Siberian Tungus language which produced the term, ‘shaman’ means ‘the person who sees’ and refers to a person capable of making a ‘journey’ to alternate realities whilst in an altered condition of consciousness to meet up with and work with spirit helpers. Exactly what the shaman ‘sees’, what she realises, with this experience with meeting spirits is always that there is absolutely no separation between anything that is: no separation between me writing so you reading these words, from a dog and cat, between life and death, between this apparently material reality and the non-material realities from the spirit worlds. This concept of ‘oneness’ is typical currency in contemporary culture and increasingly given credence by certain quantum physicists working together with sub atomic theory, though of course it is a predominantly physical, as opposed to a spiritual, oneness that such scientists want to describe. However, where most of us is only able to take into account the perception of ‘oneness’, shaman’s actually live it over the connection with the shamanic ‘journey’ and direct, personal interaction with spirit.

Identified as a ‘breakthrough in plane’, in physiological terms right onto your pathway begins because shaman redirects the key cognitive process from your left cerebral hemisphere in the brain off to the right, with the corpus collosum – that is certainly, from your structuring, organising hemisphere, for the visualising, sensing one. Inside the overwhelming tastes traditions around the world this ‘breakthrough’ will likely be assisted using percussive sound, such as drumming, rattling or clapping. Although hallucinogens, including ayahuasca, are widely advertised in the West as a way to help you alter consciousness, actually only about 10% of traditional shamans use plants in this way. Metaphysically, right onto your pathway begins when the shaman’s consciousness shifts through the present and enters worlds visible simply to her. These worlds, which vary with each and every culture and tradition worldwide, are described as ‘alternate reality’, ‘the whole world of the spirits’, or ‘non-ordinary reality’. Some traditions call shamans ‘the walker relating to the worlds’ as they are the bridge between ‘here’ and ‘there’.

Although often considered primitive or seen as a ‘religion’ of less developed peoples and cultures, San Pedro cactus is both subtle and paradoxical. The ‘worlds’ of shamanic journeys are utterly real – they exist and is felt, smelt and experienced as clearly as this ‘ordinary’ reality. Simultaneously they are qualitative spaces, states of being that reflect and secure the cause of the shaman’s journey – to inquire about help, healing or information from the spirits. Contemporary research in the cognitive sciences points too a persons brain is hardwired to find out the ‘unseen’ and the mystical; perhaps the Lower, Middle and Upper Worlds in the shaman – translated into Hell, Earth and Heaven in later tripartite cosmologies – are seemingly an important part of human perception.

Obviously, one of several questions most regularly asked by students being brought to shamanism is, “What are spirits?”. Perhaps because Western society has mostly avoided thinking of spirituality for many generations we lack a specific, objective understanding of things such as spirits. Nowadays it’s actually a one-size-fits-all word encompassing entities, energies, ghosts, angels, ancestors, the undead, elves, fairies; the list is seemingly endless. Personally, I’ve two understandings in the idea of spirit reality both the coincide, they are not the same yet they work with me. The Core Shamanic, or Western, tradition which underpins my own practice and teaching, describes spirits within all of that exists. I’m a spirit currently inhabiting an actual physical body in order to possess a human experience. The spirits I meet on my ‘journeys’ are dis-embodied and therefore have an existential overview unavailable to me, but we are essentially the same: particles of infinite universal energy, fragments with the Great Spirit. Most of us originate from this energy, exist there and go back to it. It is actually living this attitude which allows a shaman to have the lack of separation between issues that ordinary-reality considers very separate indeed, like life and death or health and disease.

My second understanding of spirit is much more psychological and archetypal and it was very simply explained by CG Jung as part of his autobiography ‘Memories, Dreams, Reflections’. Describing his personal experience of spirit helpers Jung wrote, “Philemon… brought home to me the key insight that we now have things in the psyche that i do not produce, but which produce themselves and also have their unique life. Philemon represented a force that has been not myself.” It is a beautifully lucid explanation of methods it might feel to interact with spirit during a shamanic journey. More prosaically, I describe the whole process of journeying to my students as having one’s imagination harnessed and directed by something external.
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Ask any passer-by on any street to spell it out shamanism and also the result is going to be blank stares. Most people are surprised to learn that shamanism is very little religion nevertheless the oldest spiritual and problem-solving technology on this planet. Even more surprising is the discovery that it’s the precursor to many major world religions, like the Judaeo-Christian and Buddhist traditions, which may be practised on every inhabited continent on the planet not less than 40,000 many possibly very much longer. Historically, shamanism would be a significant survival tool of prehistoric humans. Our hunter-gatherer forbears decorated the stone walls of caves and cliffs around the world with carved and painted images drawn from shamanic experience. We no longer are now living in caves or perhaps small communities whose members are typical known to us. Many of us live far longer, healthier lives than our ancient ancestors, but the brain, that part of us able to fearing the dark and seeking help from things unseen, hasn’t changed in almost a quarter of a million years. What made the uncertain lives of prehistoric people that much easier works today because, even though the world may have changed, fundamentally we’ve not.

Ask what a shaman is and the question may evoke a number of words about Native American ‘medicine men’ or perhaps the word ‘witchdoctor’. The truth is, exactly what a shaman is and does is just explained. In the Siberian Tungus language which produced the term, ‘shaman’ means ‘the one that sees’ and describes someone able to make a ‘journey’ to alternate realities while in an altered state of consciousness to meet up with and help spirit helpers. Exactly what the shaman ‘sees’, what she realises, during this experience with meeting spirits is the fact that there isn’t any separation between whatever is: no separation between me writing and you reading these words, from your cat and dog, between life and death, between this apparently material reality and also the non-material realities with the spirit worlds. This idea of ‘oneness’ is common currency in contemporary culture and increasingly given credence by certain quantum physicists utilizing sub atomic theory, though of course this is a predominantly physical, instead of a spiritual, oneness that such scientists are attempting to describe. However, where most of us are only able to look at the notion of ‘oneness’, shaman’s actually live it from the experience of the shamanic ‘journey’ and direct, personal interaction with spirit.

Identified as a ‘breakthrough in plane’, in physiological terms the journey begins because the shaman redirects the key cognitive process from your left cerebral hemisphere of the brain to the right, over the corpus collosum – that is certainly, from your structuring, organising hemisphere, to the visualising, sensing one. From the overwhelming majority of traditions all over the world this ‘breakthrough’ will likely be assisted using percussive sound, like drumming, rattling or clapping. Although hallucinogens, for example ayahuasca, are widely advertised in the West as a technique to aid alter consciousness, the truth is no more than 10% of traditional shamans use plants in this manner. Metaphysically, the journey begins when the shaman’s consciousness shifts through the here and now and enters worlds visible only to her. These worlds, which vary each and every culture and tradition around the world, are described as ‘alternate reality’, ‘the whole world of the spirits’, or ‘non-ordinary reality’. Some traditions call shamans ‘the walker between the worlds’ because they’re the bridge between ‘here’ and ‘there’.

Although often considered primitive or seen as an ‘religion’ of less developed peoples and cultures, San Pedro shamanism is both subtle and paradoxical. The ‘worlds’ of shamanic journeys are utterly real – they exist and can be felt, smelt and experienced as clearly since this ‘ordinary’ reality. Simultaneously these are qualitative spaces, states for being that reflect and keep the basis for the shaman’s journey – to inquire about help, healing or information in the spirits. Contemporary research within the cognitive sciences suggests that a person’s mental abilities are hardwired to determine the ‘unseen’ along with the mystical; perhaps the Lower, Middle and Upper Worlds with the shaman – translated into Hell, Earth and Heaven in later tripartite cosmologies – are seemingly a natural part of human perception.

And in addition, one of several questions most often asked by students being unveiled in shamanism is, “What are spirits?”. Perhaps because Western society has mostly avoided thinking about spirituality for several generations we lack a specific, objective idea of things like spirits. Currently it is a one-size-fits-all word encompassing entities, energies, ghosts, angels, ancestors, the undead, elves, fairies; the list is seemingly endless. Personally, We have two understandings with the idea of spirit despite the fact that the two coincide, they aren’t the identical nevertheless they work with me. The main Shamanic, or Western, tradition which underpins my personal practice and teaching, describes spirits in all of that exists. I’m a spirit currently inhabiting an actual physical body to be able to possess a human experience. The spirits I meet in my ‘journeys’ are dis-embodied and for that reason have an existential overview unavailable if you ask me, but we’re fundamentally the same: particles of infinite universal energy, fragments from the Great Spirit. We all result from this energy, exist there and go back to it. It is actually living this angle which allows a shaman to have the absence of separation between things that ordinary-reality considers very separate indeed, including life and death or health insurance disease.

My second understanding of spirit is much more psychological and archetypal and was plain and simple explained by CG Jung in their autobiography ‘Memories, Dreams, Reflections’. Describing his knowledge of spirit helpers Jung wrote, “Philemon… brought you will find me the key insight that you have things inside the psyche that i don’t produce, but which produce themselves and have their very own life. Philemon represented a force that has been not myself.” It is a beautifully lucid explanation of the way it can feel to activate with spirit throughout a shamanic journey. More prosaically, I describe the operation of journeying to my students as having one’s imagination harnessed and directed by something external.
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