Shamanic Spirit

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Comment by Simmy Farsight on October 1, 2009 at 5:20am

hi all...new to the site. shaman be well

Comment by ShaamAnsu on November 28, 2008 at 5:31am

Methods in Shamanism

Generally, the shaman traverses the axis mundi and enters the spirit world by effecting a transition of consciousness, entering into an ecstatic trance, either autohypnotically or through the use of entheogens. The methods employed are diverse, and are often used together. Some of the methods for effecting such trances:

Tobacco (improves concentration, but is not psychotrophic)
Drumming
Dancing
Singing
Listening to music
Icaros / Medicine Songs
Vigils
Fasting
Sweat lodge
Vision quests
Mariri
Swordfighting / Bladesmithing.

Music and songs in Shamanism:

Just like shamanism itself, music and songs related to it in various cultures are diverse, far from being alike. In some cultures and several instances, some songs related to shamanism intend to imitate also natural sounds. In several cultures, imitation of natural sounds may serve other functions, not necessarily related to shamanism: practical goals as luring game in the hunt; or entertainment.

Europe Shamanism:

While shamanism had a strong tradition in Europe before the rise of monotheism, shamanism remains as a traditional, organized religion in Uralic , Altaic people and Huns; and also in Mari-El and Udmurtia, two semi-autonomous provinces of Russia with large Finno-Ugric minority populations. Some peoples, which used to live in Siberia, have wandered to their present locations since then. For example, many Uralic peoples live now outside Siberia. The original location of the Proto-Uralic peoples (and its extent) is debated. Combined phytogeographical and linguistic considerations (distribution of various tree species and the presence of their names in various Uralic languages) suggest that this area was north of Central Ural Mountains and on lower and middle parts of Ob River. The ancestors of Hungarian people or Madyars have wandered from their ancestral proto-Uralic area to the Pannonian Basin. Shamanism is no more a living practice among Hungarians, but some remnants have been reserved as fragments of folklore, in folktales, customs.

Korean shamanism:

Shamanism is still practiced in South Korea, where the role of a shaman is most frequently taken by women known as mudangs, while male shamans (rare)are called baksoo mudangs. KA person can become a shaman through hereditary title or through natural ability. Shamans are consulted in contemporary society for financial and marital decisions. The Korean shamans' use of the Amanita Muscaria. In traditional practice is thought to have been suppressed as early as the Choseon dynasty. Another mushroom of the Russula genus was renamed as the Shaman's mushroom. Korean shamans are also reputed to use spiders over the subject's skin. Colorful robes, dancing, drums and ritual weapons are also features.

Other Asian areas:

There is a strong shamanistic influence in the Bön religion of some Central Asians, and in Tibetan Buddhism. Buddhism became popular with shamanic peoples such as the Tibetans, Mongols, and Manchu beginning in the eighth century.

Forms of shamanistic ritual combined with Tibetan Buddhism became institutionalized as the state religion under the Mongolian Yuan dynasty and the Manchurian Qing dynasty. However, in the shamanic cultures still practiced by various ethnic groups in areas such as Nepal and northern India, shamans are not necessarily considered enlightened, and often are even feared for their ability to use their power to carry out malicious intent. In Tibet, the Nyingma schools in particular, had a Tantric tradition that had married "priests" known as Ngakpas or Ngakmas/mos (fem.).

The Ngakpas were often employed or commissioned to rid the villages of demons or disease, creations of protective amulets, the carrying out of religious rites etc. The Ngakpas should however, been grounded in Buddhist philosophy and not simply another form of shaman, but sadly, this was most often not the case. There have always been, however, highly realised and accomplished ngakpas. They were in their own right great lamas who were of equal status as lamas with monastic backgrounds. The monasteries, as in many conventional religious institutions, wished to preserve their own traditions, sometimes at the expense of others. The monasteries depended upon the excesses of patrons for support.

This situation often led to a clash between the more grassroots and shamanic character of the travelling Chödpa and Ngakpa culture and the more conservative religious monastic system.[73] Shamanism is still widely practiced in the Ryukyu Islands (Okinawa), where shamans are known as 'Nuru' (all women) and 'Yuta'. 'Nuru' generally administrates public or communal ceremonies while 'Yuta' forcuses on the civil or private matters. Shamanism is also practiced in a few rural areas in Japan proper. It is commonly believed that the Shinto religion is the result of the transformation of a shamanistic tradition into a religion.

Eskimo cultures:

Eskimo groups comprise a huge area stretching from Eastern Siberia through Alaska and Northern Canada (including Labrador Peninsula) to Greenland. Shamanistic practice and beliefs have been recorded at several parts of this vast area crosscutting continental borders.

Americas:

Native American and First Nations cultures have diverse religious beliefs. There was never one universal Native American religion or spiritual system. Though many Native American cultures have traditional healers, ritualists, singers, mystics, lore-keepers and "Medicine People", none of them ever used, or use, the term "shaman" to describe these religious leaders. Rather, like other indigenous cultures the world over, their spiritual functionaries are described by words in their own languages, and in many cases are not taught to outsiders.

Many of these indigenous religions have been grossly misrepresented by outside observers and anthropologists, even to the extent of superficial or seriously mistaken anthropological accounts being taken as "more authentic" than the accounts of actual members of the cultures and religions in question. Often these accounts suffer from "Noble Savage"-type romanticism and racism. Some contribute to the fallacy that Native American cultures and religions are something that only existed in the past, and which can be mined for data despite the opinions of Native communities. Not all Indigenous communities have roles for specific individuals who mediate with the spirit world on behalf of the community.

Among those that do have this sort of religious structure, spiritual methods and beliefs may have some commonalities, though many of these commonalities are due to some nations being closely-related, from the same region, or through post-Colonial governmental policies leading to the combining of formerly-independent nations on reservations. This can sometimes lead to the impression that there is more unity among belief systems than there was in antiquity. Navajo medicine men, known as "Hatalii", use several methods to diagnose the patient's ailments.

These may include using special tools such as crystal rocks, and abilities such as hand-trembling and trances, sometimes accompanied by chanting. The Hatalii will select a specific healing chant for that type of ailment. Navajo healers must be able to correctly perform a healing ceremony from beginning to end. If they don't, the ceremony will not work. Training a Hatalii to perform ceremonies is extensive, arduous, and takes many years, and is not unlike priesthood. The apprentice learns everything by watching his teacher, and memorizes the words to all the chants. Many times, a medicine man cannot learn all sixty of the traditional ceremonies, so he will opt to specialize in a select few.

Mayan:

The Mayan people of Guatemala, Belize, and Southern Mexico practice a highly sophisticated form of shamanism based upon astrology and a form of divination known as "the blood speaking", in which the shaman is guided in divination and healing by pulses in the veins of his arms and legs.

Amazonia:

In the Amazon Rainforest, at several Indian groups the shaman acts also as a manager of sacred ecological resources.

Mapuche
:
Among the Mapuche people of South America, the community "shaman", usually a woman, is known as the Machi, and serves the community by performing ceremonies to cure diseases, ward off evil, influence the weather and harvest, and by practicing other forms of healing such as herbalism.

excerpts from....As a Spiritual Practice for Daily Life

Comment by Lanie Buckwalter on August 15, 2008 at 7:41am

Hello everyone. I am looking forward to learning new things!

Blessings,

Lanie

Comment by Lupin Daywalker on August 2, 2008 at 11:49am

I am looking forward to learning about native shamanic ways!
Lupin