Reflection: The Importance of Shamanic, Ecstatic and Transcendent experiences in today's western urban society

By Renee Levick

As I reflect on what our modern western society has become I realize that it’s founded on an arrogance of materialistic, consuming capitalism that has long lost its connection to nature, mother earth or the spiritual realm. Western society has built and constructed itself and thus maintained dominance with an attitude of control, superiority and manipulation over the environment. Modern society is built around the physical thus we have long neglected and dismissed what we can not see. We have built society around the Ordinary Waking State (OWS) (Winkelmen, 1997).

Within recent times due to globalization a plethora of alternative world view points, religions and spiritualities through the New Age Movement have become prominent within the public realm in everyday urban society (Geer, 1995). Along with these beliefs the importance of shamanic, transcendent and ecstatic practices has been reintroduces into our society. The practice of the transcendent experience (thus ecstasy) is present within all societies. However within modern western society it could be said in a sweeping generalization people are enculturalated to be in control of themselves or to maintain an OWS, thus frightened of the unknown experience of the transcendent state. A transcendent state may be induced through a variety of means; the most obvious being hallucinogenic drugs and meditation however exposures to extreme temperature, extensive exercise, sleep depravation, auditory stimuli and social and sensory depravation all induce a transcendent state (Coxhead, 1985, Winkelmen, 1997).

It is within this New Age movement the importance of the trance and ecstatic state are beginning to be appreciated for its therapeutic, calming and healing properties. However it is important to note that the foundation of the trance and ecstatic states are practiced as apart of everyday living within our modern society (Geer, 1995). On reflection of my experiences I have realized that I do not personally set out to induce myself into a trance state it occurs due to an escalation of ecstasy. I often experience a trance state when I am creating art. After extensive research and planning towards my creation I make all necessary apparatus available to me so I may create from start to finish. It is within this time of creation that I will loose track of time as I am unaware of my surroundings as I am consumed in the colourful artistic creation, I am detached from myself. A sense of rejuvenation, happiness and of re-grounding occurs after such a creation, I feel like I am true self once more. Meanwhile I often fall into a trance when I am truly introduced and submerged in a natural place of beauty such as that of a rainforest or a secluded slice of sea and sky. Time slips by while I rejuvenate the soul reconnecting to nature once more.

As people are starting to realize in this postmodern urban society the grounding and healing nature of the transcended state it is becoming more culturally accepted. Thus the natural progression of this acceptance is for the role of the Shaman and the healing nature of Shamanic practices to gain additional recognition within western society. Shamanism main concept is that of harmony between nature and the spirits is maintained within the universe. A Shaman’s main role within a community traditionally is to practice divination and to heal its people often via inducing themselves into a trance state. It is during the trance the shaman gains access to the spirit realm to take a journey. On the journey they ask the spirits or learn why the individual has such an illness and how they can appease the spirits of the earth to heal the individual (Winkelmen, 1997).

Within this globalizing world there are very few traditionally indigenous Shaman’s left. I personally feel that a Shaman is not limited to a particular style of dress or location, shamanism is a way of thinking in which defies modern constructed boundaries and limitations. The urban Shaman has to deal with far more complex situations than that of the traditional as they are dealing with a variety of cultures, beliefs and socio-economic groups however they are reapplying the same wisdom of that of their predecessors.

Within our society our Doctors are placed of high prestige as they are care takers for those who are physically ill. However once more due to the nature of our lifestyles little or no importance is placed on that of healing the spirit. Within the modern constructs it is hard to comprehend that one may be physically ill due to spiritual factors and not physical, as an illness is “the bodies’ response to the way we choose to live life” (Fienup-Riordan A, 1994, pg 189). Currently there are a small number of alternative practices that are opening offering such healing services. In time as people become aware of the importance of caring for the spirit/ soul and re-grounding one self and respecting nature with a humble attitude will the universe be at peace. Meanwhile while we are waiting for the sudden awakening of the consciousness of the modern world many small shamanic cultures are slowly dying.

References:
• Coxhead N, 1985, ‘The Relevance of Bliss: A Contemporary Exploration of Mystical Experience’, Houndslow, Middlesex, Wildwood House. RL
• Fienup-Riordan A, 1994, ‘Boundaries and passages: Rule and Ritual in Eskimo oral tradition’, Norman, Unviersity of Oklahoma Press, Oklahoma.
• Greer P, 1995, ‘The Aquarian Conclusion, Conflicting Theologies of the New Age’, in Journal of Contemporary Religion, Vol 10, No 2.
• Winkelman M, 1997, ‘Altered States of Consciousness and Religious Behavior’, in Glazier S, Ed. Anthropology of Religion: A Handbook of Method and Theory. Westport, Conn: Greenwood Press, 393 - 428.