The Dalai Lama as a Modern Day Shaman

The word, Shaman, tends to invoke thoughts and images of a witch doctor, priest or a spiritual leader, unfamiliar ceremonies and rituals, dancing and feathered headdresses. For a variety of reasons, Shamanism has become closely associated with Native American culture, and it is important to realise that Shamanism is a lot more universal than many people imagine. The typical Hollywood stereotype portrays Shamans as often evil, devious Native Americans, and individuals with powerful abilities allowing them to contact and manipulate the spirit world. However it is important to realise that Shamanism is not exclusive to any culture, and may be a lot closer to home than many people might think. In reality, Shamanism is comprised of a complex range of beliefs and practices, and is a part of many different cultures, spiritual practices and religions. (Mircea, 1964) Many religious and community leaders today, share a lot of qualities that may not seem obvious, but are linked to the traditional idea of Shamanism.

In the traditional sense, a Shaman is the mediator between a community and the spiritual world. A Shaman is also a healer both physically and mentally and is quite often regarded very highly as a powerful and caring leader. (Mircea, 1964) It is argued that the word itself originated from Siberian tribes and was used to refer to the traditional healers who were described as, “he or she who knows”. (Czaplicka, 1914) Whether this is a fact or not, it is true that Shamans are experts on their belief systems, culture and community, and are able to gain the trust and power which enables them to be prominent leaders of their community.

The idea of a modern day Shaman does not necessarily have to be a label exclusively applied to someone who has continued the practice of traditional Shamanism. There are many individuals who live completely different lives and practice their beliefs completely unlike Shamans of the traditional sense, however they share the same goals and general beliefs that a native Shaman may have had for their community. One such individual in today’s modern society is the Dalai Lama.

The Dalai Lama is the head of state, and the spiritual leader of Tibet. Not only does he have an enormous influence on Tibetan people, his teachings have influenced people from different cultural and spiritual backgrounds all around the world. The Dalai Lama has given people hope, peace, and understanding, just as a Shaman would be required by their community.

As leader of Tibetan spirituality, the Dalai Lama is obviously heavily involved in Tibetan Buddhism. A major practice of Tibetan Buddhism is meditation. The form of meditation most common to Tibetan Buddhism is analytic meditation and focused meditation. Analytic and focused meditation involves focusing on a thought, and in depth consideration. It is encouraged that the individual engages in an internal debate within their mind until realisation is achieved. Once realisation is achieved, it is like an answer to a solution is discovered, and this answer is focused on for an extensive period of time. (Wallace, 1999)

Similar to Shamanism, this engagement into a trance-like state allows the Dalai Lama to focus on issues that are political, spiritual and crucial to the people of Tibet and the rest of the world. For a man who describes himself as a “simple Buddhist monk”(Verhaegen, 2002) he has inspired millions of people around the world. This positive inspiration created by a single individual is a sure sign of someone who has a spiritual power, characteristic of a Shaman.

The Dalai Lama’s teachings encourage happiness, religious harmony, peace and the protection of the environment. In his speeches he gives advice, and answers many difficult questions that are posed. It is not uncommon for the Dalai Lama to engage in lengthy question and answer sessions after his public talks. (Verhaegen, 2002)It seems that millions of people find comfort in his words, and his advice. A Shaman may play an integral role in healing members of the community, and the comfort and emotional wellbeing the Dalai Lama extends upon so many people can also be seen as a form of healing. The Dalai Lama may not be physically healing people like a Shaman of the traditional sense does, but it is clear that he has a positive effect on many peoples’ minds and souls.

As a mediator for the community, the Dalai Lama has played a huge role, especially since the Chinese invasion of Tibet in 1949. The Dalai Lama was forced into exile in 1959, and since then, has fought a non-violent struggle for the liberation of Tibet, which resulted in him being awarded the Nobel Peace Prize in 1989. It is this constant non-violent battle that gives so many people hope for peace and liberation. (Verhaegen, 2002) It is his compassion and belief for inter-religion harmony that influences so many people to be happy.

It may be difficult to understand how exactly the Dalai Lama can be perceived as a modern day Shaman, however a brief summary of the reasons should make it clear. Just like a Shaman, the Dalai Lama practices a ritual that allows him to focus on an issue to try and conceive an answer. There may not be drumming or chanting, but nevertheless, the Dalai Lama enters an altered state of consciousness to seek answers to a variety of issues. The Dalai Lama then humbly preaches what he believes, and what he has learnt through meditation. His teachings are healing, comforting and encouraging to millions of people. The Dalai Lamas goal is to restore harmony to Tibet and its people, as well as even broader issues such as promoting world peace. Similarly to a Shaman healing and comforting members of their community, followers of the Dalai Lamas teachings find comfort in his words.

It is clear that spirituality is the foundation of the Dalai Lama’s beliefs. His position in the world community as a spiritual leader and the process involved in his method of teaching and practicing can be compared to the role of a Shaman. To have such a universal influence shows that not only are his teachings powerful, but that some aspects of Shamanism – healing, guiding and to finding answers through an altered state of consciousness – are also a universal part of many religions and cultures.



References:


Mircea, E. (1964). Shamanism, Archaic Techniques of Ecstacy. Bollingen Series LXXVI, 3-7

Czaplicka, M. A. (1914). Types of Shaman. Shamanism in Sibera. Aboriginal Siberia. A study in Social Anthropology.

Wallace, B. A. (1999). The Buddhist Tradition of Samatha: Methods for Refining and Examining Consciousness. Journal of Consciousness Studies, 6 (2-3), 175-187.

Verhaegen, A. (2002). The Dalai Lamas: The Institution and Its History. Emerging Perceptions in Buddhist Studies (15), 6.