Belly Dance classes and performance, Goddess workshops and events. Bellydance; Goddess retreat holiday, articles, divine feminine courses, bellydancer, Liverpool, Merseyside, Wirral and Nationwide,UK Professional
 

Spirituality & Shamanism

The Rise of the Modern, Urban Shaman
By Ishtar

Published in Prediction 6/10/1999

Ishtar ShamanMany people harbour a romantic description of a shaman. We may in our imaginations, suggest an exotic creature, dressed in wild traditional garments, shamanising against a backdrop of a beautiful, natural environment. Today, the practise of the world's oldest religion is no longer confined to traditional peoples in the seclusion of the wilds. This spiritual art has spread from far away lands, to country retreats, to towns and cities. Nowadays it is even possible that the local postman could have a secret life as a shaman! (If he could afford the often extortionate course fees.)

Gabrial Roth describes herself as an Urban Shaman. Gabriel is certainly one of the most successful modern shamans. Her course in America costs fifteen thousands pounds to do, and is in big demand. However, one could possibly set up a lucrative business on the strength of being chosen by Roth to perpetuate her teachings. Her popular best selling 'Five Rhythms' album is based on consciousness changing tempos from a variety of cultures. She has cleverly bottled the rhythms that traditional people have been using for thousands of years, given them names, and articulated meanings. Roth has clearly popularised some important features of Shamanism and made it accessible to those who can afford it.

Shamanism in contemporary society has literally become big business. There are thousands of people who are currently graduating in the subject from a variety of shaman masters. These people can then carve themselves out an interesting career touring the world, sharing shamanic wisdom. Despite the ever growing popularity of shamanism in modern advanced capitalist culture, there are those who feel that there is an immorality and insincerity in modern people practising the art.

There are those who argue against the assimilation of the traditions of other cultures into apparently alien spiritual ideologies. These individuals imply that this is a form of theft. However shamanism in itself is not the property of any indigenous culture. The themes and practices of the ecstatic art, are remarkably similar in cultures that are separated geographically by thousands of miles. Perhaps there is an innateness about the desire to reach ecstatic states and a metaphysical realness to the worlds that the shamans visit. It is probably not enough to simply regurgitate the methods and rituals of traditional people. It is probably more effective for modern urban people to adapt techniques to suit their environment and culture. It is important for any one using concepts and rituals from native peoples that they are not guilty of western cultural arrogance. We should always be respectful to the cultures whose traditions we are using. This concept is summarised by the words of Starhawk. 'Any real spiritual power we gain from any tradition carries with it responsibility'.

It could be argued that the drawing of shamanic techniques, and inspiration from a variety of cultures reflects the ethnic diversity of modern societies. Today's major Western cities contain many races of people. Modern Western culture is to some extent a collection of many world cultures.

Although most people can conjure up the fantasy of a shaman, few bother to find out exactly what one is. Most people assume that to reach real shamanic ecstatic glory one needs to ingest some suitable hallucinogenic plant substance, dance to a hypnotic drum beat and you're (literally) away. The truth is far more subtle and complex.

So what constitutes a shaman? Traditional or modern, from the country or the city, shamans from all cultures have things in common which makes them definable as shamans. The word shaman is not gendered, it is derived from the Tungus word 'Samon' which literally means one who is exited or raised. Traditionally a complicated and powerful individual, frequently working alone, or occasionally in small groups.

A shaman is one, who through a variety of techniques reaches an ecstatic state, can leave the body to visit the other worlds, heal and divine. The shamans are the ones who are the councilors, arbitrators, poets, visionaries, artists, dancers, musicians and food finders. They are the human connection between the material world and the spiritual plane.

IshtarSome may wonder at why, in the late twentieth century, many modern city dwellers are turning to the beliefs and practices of the oldest spiritual discipline on the planet. The revival of shamanism in recent years is indicative of a resurgence of human kind's need to feel connected to the universe. Modern capitalist, patriarchal culture generates a way of being that seeks to control and conquer nature, people, and mother Earth. Of course these social systems are reflective of the forces that exist in the human psyche, however these can be transmuted with the right techniques and ideas. In many ways complex societies have lost the sense of the traditional, and respect for the metaphysical forces that exist in all natural beings and objects. Modern societies do not possess the same sort of solidarity or awareness of animism apparent in archaic cultures.

In modern, western culture, there is an obsession with materialism, the spirit is generally perceived as intangible. In the final analysis, everything is spirit. Modern living means an emphasis on acquisition of wealth, and competition in the work place and even within personal relations. This approach to life has created a spiritual vacuum and a yearning for a magical dimension to life. People are now experiencing an awareness of the spiritual deficits that exists in the world today. It is possible that Shamanism can act as an antidote for world weary city dwellers. It is by nature unoppressive, and all inclusive, so can relieve feelings of alienation.

One of the appealing aspects of shamanism as a spiritual technology, is its ability to coexist with Whatever religious persuasion one has. Shamanism reaches beyond this, to a central and primal point were we all come together. The mythographer Joseph Campbell has frequently expressed his perceived need for a mythology for our time. He didn't describe its form, but he did say that this new mythology was on its way. Perhaps shamanism with its common set of values, and apparent universalism, will be the new spirituality for the millennium.

In a sense we all descend from shamanic societies. Many ancient communities were often coerced into giving up shamanic practise, because of the increasing demands from the new (now dominant) religions. John Matthews' books 'The Celtic Shaman' and 'Taliesin' contains evidence to suggest that shamanism was widely practiced in Britain and Ireland. This shamanism is apparent in the ancient mythology of these countries. Evidence for this is found through archeology, and the fact that shamanic emblems and philosophies are often evident in the ancient folk law from Britain and Ireland.

People who are prepared to sincerely embark on a Shamanic path often find it very life changing and liberating. Most people who have experienced any kind of shamanic journey return with a deeper understanding and respect for nature. They are more aware of the interconnectedness of all things, and how and why they fit into the scheme of the Universe. It is an important and positive aspect of the shamanic experience that people often come back with a deep urgency to heal themselves and the rest of the planet.

Although in many respects shamanism can bring joy and unification into ones life it is not for the faint hearted. A prerequisite to shamanism is breaking down. This can be painful. Traditional initiation procedures describe this as a physical breaking down. In the initiation procedures of many traditional cultures, the initiate is apparently reduced to his skeleton. He is then magically rebuilt by the shaman master. The shaman that arises from this metamorphic procedure, is stronger and possesses magical powers. In a sense this is an analogy to any psychological break down that concludes with the individual rising phoenix like, to a more powerful, meaningful existence.

Shamanic initiations often involve the apprentice shaman fighting with vicious creatures from the other worlds. These demons symbolise the battle people have with their own inner dark side. Looking at the shadow self is never easy, but it is always liberating in the long run. Shamanic techniques could offer those who are brave enough a break from the conditioning, that forces us to live in a sort of hypnotic void, looking but not really seeing. Many people are soul sick driven by the permanently greedy ego, disconnected from the rest of the universe. By working with the self as part of an integrated whole, and by an awareness of spirit, shamanism can act as a cure for the malady of a sick soul.

Shamanism can reinstate the missing dimension apparent in modern human life. Human beings the world over whether they know it or not have always craved ecstasy.

Mircea Eliade argues, that " In all probability the ecstatic experience in its many aspects is co-existent with the human condition, in the sense that it is an integral part of what is called man's gaining consciousness of his specific mode of being in the world". What he is saying is that the ascent to ecstasy is a natural human desire. Shamanism can teach us that our true identity is multifaceted. We are not just mind and body. We have a spirit self that is our greater self. This self is where true happiness and peace emanates from. On a societal and ecological level these attitudes and practices have the potential to create better environmental conditions for all living creatures.

Shamanism in none-hierarchical. There are no gurus to follow (or should not be!) and no spiritual doctrine as such. A shaman does not worship nature she honours, respects and feels part of the natural world, as I.M Lewis has written , the entire shamanic community seems to assume that humans can "participate in the authority of the gods". Shamanism can act as a way to retain the spontaneity and creativeness, natural to most human beings. Conditioning, religious, political and familial all amount to many people being shadows of their true selves, often living out other peoples agendas. Shamanism can help people to reach their personal truth.

Shamanism advocates spirituality in every day life. The preparation of food, cleaning the house, looking after children can be spiritual experiences. Shamanic ways of being involve a respect for all the living things that exist in the environment.

Over recent years the pagan community has began to assimilate their practices and traditions with those of shamanism. There are now a number of traditions calling themselves, 'Shamanic Wicca', 'Shamanic Craft' and 'Wiccan Shamanism'. Starhawk recognises that, "Witchcraft is a shamanic religion and the spiritual value placed on ecstasy is a high one".

The Wicca traditions of the eight fold paths to power, of using dance, chanting, drumming, among others, is another way of describing methods of entering altered states. Pagans have been exploring methods of entering ecstatic states in these ways, and are often seen at pagan festivals. There has also been an increased interest in fasting, vision quests and sweat lodges. There is also a vast increase in working with nature spirits and earth energies.

Wings StatueLooking at other world traditions we may find that these are not very different from traditions generated by ancient European culture, now almost lost in the mists of time. On an unconscious level these traditions are never forgotten and are just waiting to be reactivated.

Those involved in the human potential movement often see themselves as being modern shamans. One could draw parallels with certain types of psychotherapy, to the shaman master who guides the initiate (his client) to psychologically deconstruct to his 'bones', then helping to rebuild him into a stronger more integrated person. There are of course metaphorical similarities, but the parallel is tenuous. Certainly within mainstream practice, most psychotherapy does not contain a spiritual agenda.

Like many things, social and cultural factors have a relevance in the interpretation of religious and spiritual phenomena. I.M Lewis is interested in exploring the socio-political dynamics of shamanism. Lewis asserts that the "incidence of spirit possession reflects socio-political issues in particular societies, and cultures". She talks of the shaman's role as mediator in domestic disputes, were he will be aware of cultural dynamics and behaviours expected in families. Lewis quotes Wavell's warnings that the increased use of trance is not without its darker side. There have always been evil shamans. Wavell argues that in our already divided planet, there is now new potential for hostility as conflict spirit hosts could be harnessed en masse, "manipulated by demonic shamans annihilating the human race and all hopes of reincarnation."

Recently concepts derived from the occult and mysticism are virtually part of popular culture. The word shamanism is now used to describe a variety of experiences. Unfortunately many people are fixated with the consciousness altering properties of shamanic techniques. It has been suggested that some aspects of the current rave scene have shamanic elements . The DJ representing the shaman. The ritual of drugs, drums and dance, certainly has shamanic aspects to it.

Unfortunately this scene does not contain the relevant perspectives to make these experiences describable as shamanic, although they are certainly consciousness changing, and capable of accessing euphoric states. To be a shaman certainly denotes responsibilities. Eliade suggests, "that the shaman has played an essential role in the defence of the psychic integrity of the community". When the shaman performs his or her duties, she or he represents the archetypal hero or heroine figure, the killer of demons and the healer of diseases. The traditional shaman can communicate with the dead.

When this information is transmitted to the rest of the community, it functions to lessen the fear of death.

Death is regarded by these communities as a 'right of passage'. In modern advanced capatilistic culture, with its obsession with youth and the physical body, death is perceived by most people with terror. The role of the modern shaman should certainly serve to help people except and prepare for death.

In traditional societies, people witness fantastic things from the shaman, this makes them believe that anything is possible. This results in feelings of exhilaration and liberation from all those that are involved. Perhaps the modern shaman can inspire those around him, and help them towards a less ordinary and more extraordinary existence.

There are certainly major things wrong with the world today. One of the main areas of suffering, stems from humankind's mistaken belief that people are disconnected from each other and the rest of the planet. This is the root of selfishness and misery which often expresses itself as dis-ease and mental health problems, and on a world scale, as war and the choking and greedy exploitation of the worlds animal, plant, and mineral resources. Perhaps the modern and the traditional shamans will be important catalysts to raise the consciousness of those around them, and help generate better conditions for all forms of life.

Through living life shamanically we can hope for an improvement in the quality of our awareness. This can result in many benefits, improved mental and physical health, enhanced creativity, and a more compassionate and respectful attitude to those around us.

Perhaps both modern and traditional shamans will act as important catalysts to raise the consciousness of those around them helping to eventually create a more harmonious and healthier world.

Paula Ishtar

Bibliography:

ADLER, M. Drawing Down the Moon. Beacon Press (1986)
ELIADE, MIRCEA. Shamanism, Archaic Techniques of Ecstasy. Princeton University Press. (1970)
JUNG, C.G. The Archetypes and the Collective Unconcious. London Routledge (1990)
KINGSTON, K. Creating Sacred Space with Feng Shui. Judy Piatkus (1996)
MEADOWS, KENNETH. Where Eagles Fly. Element (1995)
LEWIS, I.M. Ecstatic Religion. second ed.Routledge (1989)
KLANICZAY, G. The Uses of Supernatural Power. Polity press (1990)
MATTHEWS, JOHN. The Celtic Shaman. Element (1991)
STAWHAWK. Spiral Dance.10th anniversery ed. Harper San Francisco (1989)
TART, C. Living the Mindful Life. D.s Random house (1994)
WALSH, R. The Spirit of Shamanism. Mandala (1990)
WOLSEIN, M.G. Sacred Dance. Thames and Hudson. (1974)
WAVELL, S BUTT, A and EPTOM, N. Trances, London (1966)
VOGAL, V.J. American Indian Medicine. Norman(1970)

Return to top of page