Fundamental Shamanic Ideologies in Western Society.

- Ben Muller

In today’s western urban society, the practice of shamanic, ecstatic and transcendent rituals may seem trivial to many people. It is important to be aware that not only are these practices being adapted and increasingly practiced in Western culture, but that many of the techniques are universal and a foundation for some manifestations of religious and spiritual behaviour. (Winkelman, 1997) There are many activities we as humans actively play a part in which may seem irrelevant to the topic, but on closer inspection share the core purpose of shamanic, ecstatic and transcendent rituals that are unheard of in Western society. The underlying purpose of these rituals is to enter an altered state of consciousness, to incite visionary ecstasy, to heal and to find answers. (Eliade, 1964) I will reflect on my own experiences to clarify the importance of these practices in western society and to draw attention to the similarities between activities we do every day and shamanic practices.

Subconsciously wishing, asking and thanking, whether in the form of religious prayer or not, comes from the natural human disposition of assigning expression to thought and emotions. (Franco, 1998) Whether you are wishing someone better health, hoping for rain or sunshine, mourning the dead, or simply being thankful for your existence, you are engaging in something everyone has experienced. This experience is to simply focus on thoughts for the benefit of your wellbeing. This is something that forms the basis of shamanic practices. The difference between this universal human disposition and the various shamanic, ecstatic and transcendent rituals, is the methods used to achieve this focus, and the intensity of the experience of thought and emotion. By focusing on these thoughts, - and sometimes with the aid of music or other tools - the shaman can go beyond simply focusing on a thought. Once a shaman achieves this heightened state of focus, they are in a trance or an altered state of consciousness. It is in this state of consciousness where the shaman can incite visionary ecstasy, heal and find answers.

Personally, I have always had an interest in the mind and the extreme variations between the different states it can be in. I have found that activities such as meditation and listening to music are deeply relaxing and can aid in putting oneself into an altered state of consciousness. There are other activities such as, exercise, fasting, dance, and any other activity that requires focus that could be used as tools to enter an altered state of consciousness. (Townsend, 1997) However, for the benefit of describing my own experiences I will focus on music and meditation.

I have found that the most effective way for myself to enter an altered state is to concentrate on a thought or sound long enough to keep my mind alert while my body relaxes. Similarly, a shaman may sit in a position long enough for their body to fall asleep, while they keep their mind alert by focusing on music such as a repeated drum beat. (Eliade, 1964) Sustaining a high level of focus for a prolonged period of time is very difficult. I have found that it is essential to keep the mind from wandering when attempting to enter an altered state and therefore it has required a lot of practice and patience. Once I have concentrated on a single thought for a long enough period of time, I feel a sense of weightlessness as I can no longer feel my body at all. Physical senses such as touch, smell and taste no longer seem to exist. It is at this point that I find I no longer have to concentrate on focusing on a thought or sound and I can let my mind wander and think about different things. It becomes very easy to think, as I can dedicate a very high amount of concentration and focus to a single thought, without becoming mentally exhausted as I would in an ordinary waking state. This leads me to believe I am experiencing something similar to what a shaman might be when they are searching for answers. I don’t believe that I can communicate with the spirit world like a shaman does, (Eliade, 1964) but through the aid of focus and music I have achieved an altered state of consciousness where thinking becomes a lot clearer and productive.

When I focus on the music instead of a thought, a strange thing happens as I can see and feel the music. It is very difficult to describe such a transformation of the senses, but to the best of my efforts it would be to describe sounds as bouncing colours of different intensity and texture dependant on the pitch and instrument, accompanied by a feeling of awe and euphoria. An experience like this is very peaceful and engaging. It becomes almost impossible to worry or feel anxious and I always come out of it feeling uplifted and energetic. Once again I have used techniques used by shamans to enter an altered state, (Noll, 1995) and by doing so I have experienced something in my mind that has alleviated my mood and overall wellbeing.

There are many people like myself that have their own unique ways of achieving relaxation and focus. (Tart, 149) Everybody, - deliberately or not – regularly assigns expression to thought and emotions. This is the underlying aspect of most shamanic, ecstatic and transcendent rituals. (Winkelman, 1997) The idea that at least some aspects of shamanic, ecstatic and transcendent experiences are experienced by everyone, suggests that these experiences are not only important in today’s western urban society, but simply a universal aspect of humanity. We may not be all practicing it in the traditional way, but everyone subconsciously focuses on thoughts for their own wellbeing and some of us embrace it further to discover that our mind can provide answers, healing and invoke an overall sense of awe.


References:

Winkelman M. (1997), ‘Altered States of Consciousness and Religious Behaviour’, in Glazier S, Ed. Anthropology of Religion: A Handbook of Method and Theory. Westport, Conn: Greenwood Press, pp. 393 - 428.

Mircea Eliade. (1964) Shamanism, Archaic Techniques of Ecstacy. Bollingen Series LXXVI. Pantheon Books, NYNY, pp .3-7.

Franco, O.D., Filho (1998). Religious Experience and Psychoanalysis: From Man-as-God to Man-with-God International Journal of Psycho-Analysis, 79: pp. 113-131.

Townsend J, (1997) ‘Shamanism’, in S. Glazier, Ed, Anthropology of Religion: A Handbook. Westport, Conn, Greenwood Press, pp. 429-469.

Noll R, (1995). Mental Imagery Cultivation. Current Anthropology, 26, 4: pp. 443-461.

Tart, C. (1990) "Adapting Eastern spiritual teachings to Western culture". The Journal of Transpersonal Psychology 22: pp. 149–166