Shamanism [Resources]

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Blackfoot Physics and European Minds

Western science and "European consciousness" is contrasted with that of Indigenous and traditional peoples. The metaphysics of the Blackfoot of North America, and their vision of an animate world, is examined. The essay argues that a similar world view existed in Europe up to the early middle ages but that the secularization of space, time and matter paved the way for the development of "Western science" and its associated technologies and notions of progress, prediction and control. The essay speculates that a new science may be possible which combines the current power of abstraction and analysis with an "impersonal subjectivity".

Future, Vol 29, 563-573, 1997
 
Fred Alan Wolf - Shamanic Physics

 
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Snake Medicine: How Shamanism Heals

Animistic perspectives, which hold the cosmos as “a being to whom prayers and offerings are made, who is endowed with understanding, agency and sentience, and responds to the actions of humans” are often dismissed as primitive, even as “incompatible with an impersonal regard of objective reality.” Yet this account of a healing of chronic inflammatory demyelinating polyneuropathy (the consequence of severe rattlesnake envenomation), within the shamanic traditions of the Native American Church and the vegetalistas of the Peruvian Amazon, reminds us of how profound healing can be when it arises from indigenous perception of a sentient, living cosmos. It also demonstrates the diagnostic and healing capacities of shamanic traditions utilizing psychoactive plants, capacities sometimes beyond the reach of Western science.
 
Can we take a rationalist approach to shamanic entheogens?

"VICE writer Hamilton Morris and Neal Goldsmith, Ph.D, ask can we take a rationalist approach to shamanic entheogens? Can we separate the supernatural dogma from the scientific approach? Is there a difference between natural and synthetic molecules?"


I think it also behooves us to ask if we can separate science from materialist evangelical dogma and move toward a genuinely skeptical yet humanism-focused approach?
 
The Archaeology of Consciousness

It is suggested that ancient sacred places provide the opportunity for consciousness study if we know how to approach them. The emergence of a new discipline, "cognitive archaeology", is noted, in which archaeologists are learning to overcome intrinsic Western assumptions in the study of ancient sites and landscapes. The nature of place is then considered: it is argued that place can be expressive and evoke and organize memories, images, feelings and imagination
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The curious notion of "sacred place" is next addressed. The concept of treating prehistory as being analogous to the unconscious mind is presented. Sacred places, it is suggested, may be those which yield greater information than secular ones; locations where information is received more effectively by the unconscious mind. It is argued that we can never fully understand an ancient sacred site by use of modem rationalism alone.

Plato's distinction of two kinds of space, chora and topos, is considered, and the accessing of chora by "dreaming with our eyes open." A detailed description of such a process is offered, and unfamiliar ways of approaching ancient monuments described.
 
A classic.

Insightful.

Abstract: Current scientific research focuses on what the sacred plants can do for us: heal our wounds, cure our addictions, and expand our minds. This paradigm sees the sacred plants as useful prepackaged collocations of active molecules. But in indigenous cultures, shamans heal because they are in a personal and mutual relationship with the healing spirits. In such cultures, when the sacred plants are used, encounters with the world of the spirits are not visits to the therapist; they create a relationship that entails obligations as well. In this view, the sacred plants are autonomous others who are not means to our ends, but rather ends in themselves. This presentation explores whether our understanding of the sacred plants is enhanced by viewing their uses—like vision fasts or dreams or talking circles—not as conventionally therapeutic, but rather as a sacred shamanic ceremony that has its own often unforeseen purposes, which may not be to heal us, or to heal us in ways we do not expect.
 
"....We introduce ourselves, and he picks up a small bag and we walk out to the car. Twenty minutes later we are driving down Shore Drive, which parallels the coast, and he asks me to stop at a super- market. Would I go in and buy two steaks? Sure. In those days I was a vegetarian, really a vegan, and buying steaks for a powerful shaman seems very odd...But hospitality demands his request be honored, so I go into the market and buy him two of the best Porterhouse cuts they have. A mile further and Shore Drive cuts through a state park, and suddenly we are in beach wilderness such as the 16 th century colonists would have seen, and it runs on for several miles. We are about midway through when Rolling Thunder asks me to pull over. Reaching for his bag, he opens the door and gets out of the car, asking me when he is supposed to be at the A.R.E. I think he wants to take a leak. But no; he clearly intends to leave me. About seven p.m., I say, he thanks me, asks me to build a small fire where he is to work, and turns and walks down the bank and into the woods. “Don’t forget the steaks,” he says as he strolls away. He is completely natural in all of this. It is not being done for effect and, as it is happening, it seems the most obvious and appropriate thing for him to be doing. Only, as I watch him vanish into the trees, does it become clear how unusual this is. Presumably he is going to sleep in the woods.

Rolling Thunder reminds me of a Polish sergeant I once met. He was so thoroughly secure in his esoteric skill set that what seemed improbable he did with effortless competence. I realize they are just different kinds of warriors.

....It goes on monotonously. Everything else is silent. Suddenly, I notice that there is a white mist-like form taking shape around and in front of Rolling Thunder’s body. Sometimes I can see it, sometimes not. But it becomes stronger, steadier, until it is continuously present. It is almost dark now, but the fire gives enough light to see. Then it takes form, slowly at first, but as if gathering energy into itself it takes form. I can clearly see that the smoke-like figure is a wolf. Rolling Thunder moves as rhythmically as a clock. Sweep. Sweep. Flick. Sweep. Sweep. Flick.

After about 30 minutes the form be- gins to fade, first losing shape, then be-coming increasingly insubstantial. Finally, it is nothing more than a chimera, there and not there. Then it is gone. Roll-ing Thunder straightens up, and stops. He makes a kind of gesture, and somehow we are released and come forward. The boy is very peaceful. His mother also has come forward, and she leans over him, kissing his forehead. The wound is completely healed. It looks like your skin does when a scab falls off leaving smooth unlined pink skin, shiny in its newness. I am astonished. Clearly so is everyone else. I go over to Hugh Lynn. Hugh Lynn asks me, “What did you see?” I tell him, and when I the mist took form, he says, “Was it a wolf?”

....People are departing. I can hear cars starting and, in the glare of their head-lights, I go over and kick out the fire. Rolling Thunder is there before me. He reaches down and I can see the steaks. Both are withered and gray. One of them hardly looks like meat at all. “You put whatever is wrong into the steak?” “That’s right. The fire will purify and release it. " He throws them into the hot coals. The fat crackles and catches fire. The two of us stand there in silence. It doesn’t take long, and they are gone.

During those minutes I don’t know what Rolling Thunder is thinking.

But I am trying to reconsider how the world works."

- -Adapted from Jones & Krippner, 2012, pp. 41-48
 
Old article from a few years back:

How a West African shaman helped my schizophrenic son in a way Western medicine couldn't

A profound ignorance still exists as to the molecular mechanisms behind schizophrenia. Despite theories ranging from genetic inheritance to environmental exposure, scientists cannot specify why 2.2 million Americans suffer from the mental illness. Some have suggested that there is more to this puzzle than Western medicine realizes. In 2012, Canadian evolutionary psychiatrist Joseph Polimeni published a book called “Shamans Among Us,” postulating that schizophrenics are a “modern manifestation of prehistoric tribal shamans.” The South African healerColin Campbell has been quoted as saying: “People hearing voices for instance or feeling certain things are in touch with other realities, especially the whole mythic realm, that Western society does not have a time or place for.”

This spoke to me because, amid what appeared to be delusional ramblings, Frank had an uncanny ability to tune in to what I was thinking. On the advice of a psychologist friend, I’d stopped trying to correct his often bizarre ideas. This had led us to a much less antagonistic and more trusting relationship. Still, I had little hope that Frank would ever lead anything close to a “normal” life.
 
The Many Lives of Mongolian Shamanism

Tenger, Your thundering voice

Is heard close to the abyss,

Unifier of the thoughts of the Mongols.…

Your gigantic, great body is like lightning,

Ruler over many clouds,

With ten thousand eyes….

—MONGOLIAN SHAMAN’S INVOCATION

Although shamanism has bordered upon being a state religion in Mongolia in the past, it is more a collection of practical spiritual methodologies than a religion in the usual sense. It has no holy books, scriptures, nor required belief systems. Shamanism involves direct contact with, and direct revelation from, spiritual realities—and practical tools for working with the spiritual aspects of our ordinary realities.
 
Thanks for the links all, will be checking them out over the next few days!

The Mongolian Shaman links reminded me of two absolutely excellent documentaries that have been out for a while.

Not entirely sure if this is the correct thread for them, but I would personally think so. Perhaps to some these will ostensibly be about Tibetan Buddhism, but they are more about "Bon" which is shamanistic. There may be better versions out there, these were the first found by a quick search. Well worth watching if you get the time!:


 
As always do research on safety when using drugs, engaging with a shaman (who ideally isn't a fraud), etc.

Ayahuasca the Rythmia Way: A Talk with Gerard Powell

Of course for many people the difficulty of the journey is part of the journey. Right? The challenges they overcome actually enhances the experience. Some would say that ayahuasca journeys are not meant to be so easy available, that there needs to be a certain trial of passage.

I don’t disagree with that Ken. Where most people are experiencing the plant medicine is on their friend’s floor in Williamsburg, and that’s not much of a journey. With a place like this, you’re actually coming with an intention. The only difference between coming to us and going to Peru is that we’re a little bit closer, about an hour and a half closer on the flight, and the environment is nicer. But you still have to make a commitment, take the journey, and have an intention. I believe a lot more people would do it our way than would do it any other way.

You’re saying that ultimately what matters is your encounter with the sacrament, not the environment. Whatever helps you to have that experience is valuable. Certainly many people might be more willing to try plant spirit medicine at a place like Rythmia that feels inviting to them. It is, after all, a beautiful health resort.

I love that part of it. And the fact that it’s medically licensed. That’s a huge thing because even though there’s not a serious health risk, it’s comforting to know that a government agency issued us a medical license based on certain criteria we met. I’ve done over a hundred ceremonies, and every time I see a nurse out of the corner of my eye, it just makes me feel better (laughs)! I know nothing can go wrong, but it still makes me feel better.

Do nurses actually participate in the ceremony?

There are nurses that are present during the ceremony that monitor you, watch your blood pressure, and look at you to see if you need any help. Just knowing they’re there, that there’s a doctor and nurse present, makes me feel much better.

Just to be clear, do nurses actually drink sacrament?

No, but they’re within the journey space. They check on you at various times during the night to make sure you’re okay and comfortable. I’ve done ayahuasca on on the floor of a house of someone I don’t know. It’s a completely different feeling to do it in an environment where you can completely let go and not worry about the things you worry about when you’re on someone’s floor!
 
How to Start Shamanic Journeying

When I first tried to start shamanic journeying, I mostly accomplished making myself extremely frustrated. When I closed my eyes, all I saw was blackness. I was acutely aware of my body and found it hard to relax. Distracting thoughts kept entering my mind.

When I went to shamanic journeying circles-- everyone around me seemed to be having fantastic adventures and being extremely emotionally moved while I was left, quite literally in the dark. When I asked for help men (for some reason the people available to help were always men) would look knowingly at me and say-- you’ll get it one day. Or worse, they would simply laugh and say, it’s not for everyone, maybe when you’re older.

Looking back, I can see now that the people I found myself asking for help from were likely extremely insecure with their own journeying skills. They felt safer making journeying seem like a mysterious inscrutable power you either had or you didn’t rather than a craft and an art like any other. Thankfully, my helping spirits eventually lead me to spiritual teachers with backgrounds in science (neuroscientists, chemists and physicists, all of them coincidentally women). They brought their finely honed minds and skill at running rigorous controlled experiments to the art of the journey and shared their findings in a way that allowed me to build up my own skills steadily bit by bit.

Journeying is probably something that is best studied with a teacher and in the context of a community or group if you wish to engage in a path of mastery with it, but in the hopes of you avoiding the situation I found myself in early on, I have written this guide to get you started.
 
Why Shamanism Now: Shamanism Online

Why Shamanism Now podcast airs live, every Tuesday at 11:00 AM Pacific time on Co-CreatorNetwork.com. You are invited to call in at 512-772-1938 or Skype in from theCo-CreatorNetwork.com site.

Archives of all of the shows are available free. You can listen or download the archives here; you can subscribe to the iTunes podcast, or access the Co-CreatorNetwork archives.

Why Shamanism Now? began as a producer’s idea at Voice America, but I heard the voice of spirit speaking through him. Though I knew the business end of dealing with VA would be problematic (incompatible dreams of reality!) I also knew I was being pushed to leap. So leap I did and we recorded our first show January 7, 2009. We have now edited all of the VA shows to remove the commercials and other annoyances. (Thank goodness!)

We joyfully recorded our first show in April 2010 with Co-CreatorNetwork. Co-Creator shares a compatible dream of reality, which includes the need to do business honoring the humanity in each other, balance, and the spirit of reciprocal exchange. None of us had any idea we would still be giving you new shows today, years later. That happened because of you, your donations, your questions, and your willingness to act to bring these teachings alive in your own lives.

About Christina:
My stumbling onto my path of authentic, non-traditional shamanism began in Manhattan living the challenging life of a modern dancer, having tossed my Chemistry degree and acceptance to medical school aside. After many desperate nights on my knees demanding to know “Why am I here?”, I got an answer of sorts in the form of a spontaneous initiatory experience that lasted for several days.

Today I maintain a shamanic healing practice in Portland, Oregon, offering “in person” and “long distance” shamanic healing of all kinds at Last Mask Center. I teach teleseminar classes, short classes here at Whole Being Health (the healing center I share with my husband), and a four-year, retreat-based, training in Shamanism for the New World called The Cycle of Transformation. This training focuses on a full shamanic life, from action to belief and how to use that to bring your unique genius fully into the world. For more information and a full calendar of classes, free talks, and monthly open journey circle go to www.lastmaskcenter.org.

In addition to healing and teaching I wrote an encyclopedia a few years back. That two-volume set, An Encyclopedia of Shamanism, is available for purchase at the Last Mask Center online store.
 
Paleopsych 101
The issue raised by the comparison of savage, and civilized spiritualism is this: do the red Indian medicine man, the Tatar necromancer, the Highland ghost-seer and the Boston medium share the possession of a belief and knowledge of the highest truth and import, which, nevertheless, the great intellectual movement of the last two centuries has simply thrown aside as worthless? Is what we are habitually boating of and calling new enlightenment, then, in fact a decay of knowledge? If so, this is a truly remarkable case of degeneration and the savages on whom some ethnographers look as degenerate from a higher civilization may turn on their accusers and charge them with having fallen from the high level of savage knowledge.

The basic insights of paleopsychology are as follows:
  1. Spirits are real.
  2. We are not alone: we live in a multidimensional universe peopled with beings — spirits of nature, gods and daimons, angels and ancestors — who take a close interest in our affairs and influence our lives for good or ill.
  3. We are more than our bodies and brains, which are only vehicles for soul.
  4. The soul survives the death of the body.
  5. Soul journeying is the key to the spiritual worlds and the knowledge of ultimate reality. The soul makes excursions outside the body in dreams and visions. The heart of spiritual practice is to learn to shift consciousness at will and travel beyond time and space. Through soul-flight, we return to worlds beyond the physical plane in which our lives have their source and are able to explore many dimensions of the Otherworld.
 
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