Shamanic Journeys

Shamanic Journeys

Shamanism: Past and Present

Shamanism is alive and growing in many areas of the world today. Although an ancient practice, this holistic healing practice has made its way back into today’s health system by a growing body of holistic practitioners. Carol Humphrey (1999) wrote about Shamans in Siberian cities and told about how things have changed for the practicing Shaman. She explains that Buryat shamans used to live in remote steppes and valleys, with sacred mountains and other natural areas where ancestral and spirits were thought to dwell. In the city of Ulan-Ude, starting in the 1930’s the shamans were repressed and driven out or killed by the Soviets. Humphrey explains that some shamans continued to practice in secret and then reappeared as if from nowhere in the late 1980’s. These shamans are city born and tend to come from middle class intelligentsia and are women as often as men (Humphrey, 1999).
According to these shamans, it is more difficult to practice their calling in an urban setting due to the lack of tribal support and/or cramped surroundings. As Humphrey interviewed some of these shamans, she noted that the legendary powers of flying off to other worlds and spiritual realms were not spoken of, but that the spirits or other world came to them. A noted shaman explained to Humphrey that she and her friend work from transient borrowed flats or hired rooms and that there is no meditating place in Russia between the public and the private. The shaman talked of leaving her window open in order to throw her libations of vodka and milk to the spirits (Humphrey, p. 7).
Both of the shamans that Humphrey writes about in her article were consecrated as shamans in rituals at their parents’ villages, but they state that relations are strained and there is conflict between city shamans and village shamans due to mistakes in ritual behaviors. The city shamans are often seen as less official or fake and are blamed when things go wrong. It is difficult to live outside of the city due to problems getting food and other life necessities.
In an article by Robert Wallis (2003) it is noted that forty years ago, hardly anyone had heard about shamanism in western countries, but that interest arose when it was introduced into print media by 18th century German explorers of Siberia and then later by Eliade (1964) in his classical text Shamanism: Archaic Techniques of Ecstasy. Wallis (2003) states that in the 70’s and 80’s thousands of educated middle-class Westerners turned to tribal shamanism as an alternative to Western wisdom. Since this time many new books have been written on the subject of shamanism. The people that are seeking alternative spiritual and healing modalities are very diverse in their practices as they immerse themselves in the spiritual world. Wallis, a professional archaeologist, became a participant in a neo-shamanic group. Mark Hyman (2007) writes about the first mind-body medicine being connected with shamanism and how mind-body medicine is becoming a part of Western medicine, with many people asking for alternative healing and medicine.
Due to the recent interest in shamanic practices and methods of healing, there has been scientific research that has looked at empirically based neurological explanations for shamanic experiences. In a research article by Michael Winkelman (2004), neurotheological approaches are said to bridge scientific and religious perspectives by providing a universal biopsychosocial framework that will explain the biological underpinnings of spiritual experiences. The use of MRI and other imaging devices, the brain of shamans was studied as they practiced shamanic rituals and altered states of consciousness.
These new studies may bring more and more interest in learning about ancient shamanic practices and how they can be modified to the 21st century. Many of the shamanic practices that archaic shamans included in their rituals are still part of some shamanic experiences today. These practices include altered states of consciousness inductions, soul journeys, visual symbolism and dream time, spirit relations, a symbolic death and rebirth experience, social ritual, soul recovery, and healing (Winkleman).
Many people are looking for something outside of themselves to find happiness and fulfillment. It is hard to find a sense of community and/or extended family support in today’s fast-paced society. Winkleman (p. 213) writes, “Shamanic traditions have produced an integration of consciousness through community-bonding rituals.” He goes on to say (p. 213), “Shamanism’s experiences are among the most fundamental emotional feelings at the essence of religion .” In today’s society it is normal to emotional feelings are suppressed much of the time through medication or emotional numbing. Experiencing emotions through ecstatic experiences are one way of feeling alive. There are a growing number of adolescent and young adult populations that are using mediums such as raves that utilize psychedelic drugs, loud music, lighting, and other sensory modalities to achieve similar feelings and emotions.
Ann Drake (2003) in her book “Healing of the Soul: Shamanism & Psyche”, she discusses going to Borneo to learn about shamanic practices and become initiated into shamanism by the Bomoh. She describes many different spiritual experiences that are archaic in nature, but span the centuries of time to be utilized in psychological practice in Western society. Drake takes her shamanic powers and applies them to therapeutic arenas to help many different types of people that were not able to be helped through traditional therapies.

Bibliography:
Drake, A. Healing of the Soul: Shamanism & Psyche. Ithaca, NY: Busca, Inc., 2003.
Eliade, M. Shamanism: Archaic Techniques of Ecstasy. Princeton, NJ: Princeton University Press, 1964.
Humphrey, C. "Shamans in the City." Anthropology Today,15 (3) (June 1999): 3-10.
Hyman, M. A. "The first mind-body medicine: Bringing shamanism into the 21st century." Alternative Therapies in Health and Medicine, 13 (5) (2007): 10-13.
Winkleman, M. "Shamanism as the original neurotheology." Zygon, 39 (1) (2004): 193-217.