How to Consult the I Ching

Divination is the art of seeing and interpreting signs in everything around us. The goal of divination is to encourage well-being by helping a person live in harmony with the universe around them. One of the best known systems of divination is the I Ching, or Book of Changes. For some 3,000 years, people have turned to the I Ching to help them uncover the meaning of their experience and to bring their actions into harmony with their underlying purpose. The I Ching consists of 64 hexagrams or six-line diagrams. Each hexagram is accompanied by a text containing folk poetry, historical tales, and commentary. These ancient texts describe the conditions associated with the 64 archetypal patterns of change. They convey the laws and principles pertaining to time and change. The hexagram images reveal the patterns through which change manifests itself in the ebb and flow of time. 

 

The underlying premise of the I Ching is that all events--past, present, and future are interconnected. The future develops out of the present according to a set of fixed laws. To know the present, then, is to know the future. The I Ching counsels timely action in the moment for a given set of circumstances. Each moment has a pattern to it and everything that happens in that moment is interconnected. As a system of divination, the I Ching reflects your current connection with the Tao, or Universe. It serves to freeze the present moment at the time of your inquiry, responding in the form of a hexagram. By evaluating the hexagram that describes your current pattern of relationship, you can divine the outcome and act accordingly.

 

The I Ching is a microcosm of all possible human situations. It serves as a dynamic map, whose function is to reveal one's relative position in the cosmos of events. The hexagram texts address the sixty-four archetypal human situations. The commentary of each hexagram reveals the optimal strategy for integrating or harmonizing with the inevitable for a given condition. It provides the appropriate response to your inquiry. It affords a holistic perspective of your current condition and discusses the proper or correct way to address the situation.
 

The Inquiry
 

To consult the I Ching, one must first frame an inquiry. Formulating an appropriate question and writing it down is a key element in the process of divination. Focusing on a question develops a receptive state of mind and helps you clarify what it is you are truly seeking. It is important to word your inquiry in a concise and clear-cut manner. A vague question will elicit an ambiguous or misleading response. Be specific about your intent, the circumstances, and the scope or nature of the response you desire.
 

Avoid the tendency to ask yes/no or either/or types of questions. A simple yes or no question leaves no room for elaboration and the either/or inquiry is actually two questions. Inquire instead about the nature of the situation, the appropriate attitude and strategy, the outcome of a particular course of action, and so forth. If time is a factor, include this element in your inquiry as well. Appropriate inquiries might be worded as follows:
 

How would it benefit me to pursue a career in _____?
What aspect of my character or attitude is hindering my progress?
Which hexagram best describes my present situation?

I would like the I Ching to comment on my intent to travel to _____ in three months.

 

Casting a Hexagram
 

Once you have formulated an appropriate inquiry, you are ready to "cast a hexagram." Casting a hexagram is the term used to describe the method for generating the six lines of the hexagram. Casting was devised in ancient China as a mechanism for reflecting or mirroring what the subconscious or inner self already knows. The subconscious mind, or right hemisphere of the brain, knows which hexagram best describes your current situation or condition. It knows because it accesses the invisible sea of information that we bathe in daily--the all-pervading frequencies of consciousness immanent in all phenomena. The subconscious has the capacity to analyze or devour information all at once while the conscious mind, or left cerebral, analyzes information one bit at a time. The conscious mind allows us to see only the surface of things. Accessing the all knowing of the subconscious is difficult since there is usually little or no communication between the left and right cerebrals.
 

Various casting methods were devised to resolve this predicament. The subconscious mind is able to gather the information desired and influence the casting, regardless of the method, to indicate the most appropriate hexagram. The original method for casting a hexagram is known as the "yarrow oracle." This method involves the manipulation of fifty yarrow stalks in an elaborate procedure that is repeated six times in order to determine the six lines of the hexagram. A simple "coin oracle" was devised by Chinese philosopher Kuei Kuo Tze some 2500 years ago to replace the complex yarrow stalk method. The coin method requires tossing three coins six times to generate each line of the hexagram. Like a building, the hexagram is assembled from the ground up--the bottom line being considered the first line in the text interpretations.
 

The easiest way of casting a hexagram is to use my online hexagram generator which is based on the yarrow stalk method. The result is the immediacy of the coin tossing method with the reliability of the yarrow stalk method. For a reading, click on the "Cast a Hexagram" button. A small window will appear. Click the "Create Hexagram(s)" button to generate the hexagrams. Red indicates a changing line. A hexagram with one or more changing lines indicates that the situation related to your inquiry will soon be changing. The changing lines will turn into their counterparts, transforming the initial hexagram into a changed hexagram. As a result, you will read two hexagrams. The initial hexagram corresponding to your present situation is read first, followed by the changed hexagram relating to the eventual development. Changing lines usually address the future implications of a particular course of action. They may describe the changes you are likely to experience and how to deal with them.
 

Interpreting the Message
 

The I Ching does not answer a question in a direct, logical manner. It responds in the form of a hexagram, which serves as a model or paradigm of appropriate behavior. It provides the framework within which to perceive and comprehend the archetypal condition related to your query. It provides a holistic perspective and comments on the situation or condition. It offers suggestions on the best way to approach this condition. It presents advice for what to do to act in accord with or avoid a particular prediction. You must then interpret the message and determine for yourself the most appropriate course of action with regard to your inquiry. This process engages and accesses the subjective mind and intuitive awareness.
 

When your interpretation differs from the eventual outcome, then reevaluate the commentary in light of what actually transpired. In this way, you develop proficiency in your ability to interpret the I Ching's sometimes paradoxical and enigmatic aphorisms. At times, the oracle will provide an incomprehensible response that does not seem to fit the question posed. When this occurs, the I Ching may be overriding your stated inquiry in order to address a more significant issue, an unstated concern, or unconscious projection. The oracle may also be alerting you to an impending crisis or significant change. Keep in mind, too, that all conditions are transitory. Nothing is permanently fixed or static, so whether you like or dislike the response, conditions will eventually change with regard to your inquiry. Consult the I Ching.

What Shamanism Is Not

When people ask me if I can define what shamanism is, I like to begin by defining what it isn't. Sometimes it is easier to contrast something with what it is not than to define exactly what it is. So in that vein, shamanism is not:
 

Religion. It is important to highlight that shamanism is not a religion, which involves a set of organized beliefs, practices, and systems that most often relate to the belief and worship of a controlling force, such as a personal god or another supernatural being. In an organized religion, belief systems and rituals are systematically arranged and formally established, typically by an official doctrine (or dogma), a hierarchical or bureaucratic leadership structure, and a codification of proper and improper behavior. Unlike religion, shamanism has no dogma, no religious hierarchy, and is a cross-cultural tradition characterized by direct revelation and hands on experience. Shamanism is based on the principle that innate wisdom and guidance can be accessed through the inner senses in ecstatic trance. No intermediary such as the church or priesthood is needed to access personal revelation and spiritual experience. The essence of shamanism is the experience of direct revelation from within. Shamanism is about remembering, exploring, and developing the true self. Shamanism places emphasis on the individual, of breaking free and discovering your own uniqueness in order to bring something new back to the group.
 

Psychology. Psychology is the scientific study of the mind and behavior.  Psychologists endeavor to understand the motivations and intentions inherent within a person's mental and emotional behaviors. It does so by uncovering the hidden agendas and issues at play in a persons actions and choices. Shamanism acknowledges the value of the psychological perspective, however, it does not seek to understand a person's underlying issues and intentions. That is best left to trained psychologists. Indeed, from the shamanic perspective--which is to say a soul-centered perspective, rather than a mental perspective--it is understood that the inner state of the soul is expressed as thoughts, feelings and emotions in the outer, physical realm. The mental and emotional conditions are but the symptoms or manifestation of the inner state of the soul. Shamanism is a paradigm of self-empowerment, which enables people to engage the soul in ways that foster its growth and evolution.
 

Metaphysics. Metaphysics is the branch of philosophy concerned with the fundamental nature of reality and being. The perspective of metaphysics is that everything has a function or purpose and its essential nature is to grow and achieve its purpose. It explores abstract concepts such as cause and effect (karma), the nature of time, the existence of God, the meaning of life, the relationship between mind and body, and the existence of free will. Unlike metaphysics, shamanism is based in personal accountability without the imposition of an all-powerful God or theoretical universal laws that dictate the circumstances of our lives. Shamanism is premised on spiritual sovereignty free of karmic reward and punishment. When presented with a situation, shamanism never endeavors to find what the lesson is, understand its purpose, or comprehend the meaning. Instead, practitioners seek to apply their knowledge and skills to resolve the situation. Practitioners employ time-tested methods for altering consciousness to find clarity and solve problems.
 

What Shamanism Is
 

Shamanism is a cross-cultural, spiritual path practiced in every continent of the world. It is the most ancient and most enduring spiritual tradition known to humanity. It predates and constitutes the foundation of all known religions, psychologies and philosophies. It originated among nomadic hunting and gathering societies. These ancient shamanic ways have withstood the tests of time, varying little from culture to culture. Over thousands of years of trial and error, primal peoples the world over developed the same basic principles and techniques of shamanic power and healing.
 

Shamanism represents a universal conceptual framework found among Indigenous tribal humans. It includes the belief that the natural world has two aspects: ordinary everyday awareness, formed by our habitual behaviors, patterns of belief, social norms, and cultural conditioning, and a second non-ordinary awareness accessed through altered states, or ecstatic trance, induced by shamanic practices such as repetitive drumming. The act of entering an ecstatic trance state is called the soul flight or shamanic journey, and it allows the journeyer to view life and life's problems from a detached, spiritual perspective, not easily achieved in a state of ordinary consciousness.
 

The shamanic practitioner traverses the inner realms in order to mediate between the needs of the spirit world and those of the material world. It is an inward spiritual journey of rapture in which the practitioner interacts with the inner spirit world, thereby influencing the outer material world. From a shamanic perspective, all human experience is self-generated. Experience is shaped from within since the inner world is a microcosm of the outer world. Each human being is a hologram of the universe. Essentially, we are the universe experiencing itself in human form.

The Power of Ritual and Ceremony

A ceremony is a unified ritualistic event with a purpose, usually consisting of a number of artistic components, performed on a special occasion. Ritual and ceremony are an essential and basic means for human beings to convey to themselves and to others the necessary messages which enable them to maintain their humanity. They communicate acceptance, love, esteem, a sense of identity and purpose, shared values and beliefs, and shared memorable events. Every ritual contains tender and numinous moments. And in those moments of transcendence we are taken out of the normal flow of life, and out of our routines. We are then in an event that is unique, irreplaceable and sacred. In ritual we participate in something deep and significant. They are moments which move our heart and touch our soul.

Ritual and ceremony are essential for a healthy and balanced personal and communal life. Many persistent personal and social problems can be linked to the lack of ritual and ceremony. The late Joseph Campbell, one of the great mythologists of the twentieth century, asserted that the level of civilized behavior in a society is directly linked to the practice of ceremonies and rites of passage. Rituals and ceremonies reduce tension, anxiety and stress, produce deeper self-awareness, and connect us to our community. They are a vehicle for belonging--to a family, to a people, and to the land. Both reconnect us with our deepest core values and our highest vision of who we are and why we are here. 

Ritual and ceremony nourish our spirits and our psyches. They heal the deep wounds in us that are unseen and unspoken. Ceremonials offer us a deeper healing solution to complex dilemmas that plague modern life, those problems that lie beneath the surface, waiting to erupt. When the soul is in a state of discontent, conflict and discord, these conditions manifest in our daily life's events as dissonance, confusion, ill health and misfortune. Conversely, when our soul is in a state of peace and harmony, these qualities manifest in our life as ease and acceptance, caring and accord with the world around us. From an shamanic perspective, the restoration of one's soul contributes to the restoration of the collective soul of humanity.

Ritual vs Ceremony

Ritual and ceremony are two distinct practices used to engage the powers of the unseen world to effect specific changes in the visible world. Ceremony is a formal act or set of acts designed to celebrate, honor or acknowledge what is. Ceremony is used to strengthen or restore the status quo, grounding people in the natural order of things and/or deepening communal relationships. Ritual is a formal act or set of acts designed to cause a change in what is--to change or transform the status quo.

Ritual and ceremony are a universal way to address the spirit world and provide some kind of fundamental change in an individual's consciousness or in the ambience of a gathering. They may involve prayers, chanting, drumming, dancing, anointing, as well as rites of passage. Both are designed to engage the spirit world in helping us to do what we are unable to do for ourselves. The power of ritual and ceremony is they marry the mundane to the sacred. Without the connection to the powers of the spirit world, neither is an effective tool for initiating change. By creating effective ritual and ceremony, we can skillfully engage Spirit in the processes we are involved in like healing, therapy or actualizing our goals.

Changing the World

Whether you realize it or not, you are creating your reality all the time. Your reality is the perfect, exact mirror of your thoughts and what you consistently focus upon. Every thought, idea, or image in the mind has form and substance. Everything that we perceive began with a thought. The structure of our universe is thought, mind and consciousness. Consciousness determines the form of our experience. Consciousness is the "theater of perceptual awareness." It is the collective consciousness of humanity that shapes physical reality. We are the universe made conscious to experience itself. We are mind. We live in a universe of mind. From photons to galaxies, life is conscious intelligent energy that can form itself into any pattern or function.
 

Metaphysically, the ultimate nature of existence is that there is but one consciousness which presides over a singular, yet multidimensional, field of energy that it can form into any patterns it desires by the exercise of its thoughts and intentions. And these patterns encompass everything seen and unseen. This consciousness has been referred to as source consciousness, universal consciousness, or cosmic consciousness. Moreover, cosmic consciousness not only creates patterns of energy, it can also perceive and experience them.
 

There is only consciousness, information and the perception of information, and this facilitates the creation and experience of multiple realities. The world that you believe exists outside of you is basically an illusion--it is a purely perceptual experience. Your experiences are real, but the outer world is imaginary. Your reality is only information that was imagined into existence and is essentially just imagery that your consciousness perceives. Perception is an illusory product of consciousness. The world around you is nothing more than a very convincing perceptual illusion.
 

If consciousness creates reality, then change starts within. It starts with the way you observe the outer world from your inner world. You can change the outer world by changing your inner world. The world is your stage. The stage that collective reality plays out on is just there to create a context within which to play out the story of your personal reality. You can create anything you want in life, and it is not limited to what already exists in the collective reality, but it does provide a host of options to select into your life. However, they are all optional--they cannot enter into your experience unless you invite them in with your thoughts. In fact, the collective reality can be a distraction that lures you into focusing on "what is" instead of "what can be."
 

Quantum physics points out that this is a participatory universe in which the power to change reality is literally in our hands at every moment. Modern physics is describing what indigenous shamans have long known. Shamans know that the creative matrix of the universe exists within human consciousness, enabling humans to participate in creation itself. For the shaman, changing reality is not just an ability, but also a duty one must perform so that future generations will inherit a world where they can live in peace, harmony and abundance.
 

Shamans access the creative matrix through techniques of ecstasy such as drumming. Rhythmic drumming is a simple and effective way to induce an ecstatic trance state. Shamanic drumming transports you to the creative matrix within. It is an inward spiritual journey of ecstasy in which you interact with the inner world, thereby influencing the outer world. Ecstatic trance enables you to participate directly in the work of encountering and transforming your inner structure, which mirrors your reality. Structure determines how energy will flow, where it will be directed, and what new forms and structures will be created. Through the transformation of your inner landscapes, you transform the external landscapes. You create new forms, new structures that are not based on hierarchy, estrangement and exploitation. You renew the Sacred Hoop of life on Earth.

Taking the Shamanic Journey

An excerpt from my book, Shamanic Journeys: An Anthology

 

Shamanism is based on the principle that the spiritual world may be contacted through the inner senses in ecstatic trance. Basically, shamanic journeying is a way of communicating with your inner or spirit self and retrieving information. Your inner self is in constant communication with all aspects of your environment, seen and unseen. You need only journey within to find answers to your questions. You should have a question or objective in mind from the start. Shamanic journeying may be undertaken for purposes of divination, for personal healing, to meet one's power animal or spirit guide, or for any number of other reasons. After the journey, you must then interpret the meaning of your trance experience.
 
When we journey within, we are engaging the imaginal realm. Imagination is our portal to the spirit world. Internal imagery enables us to perceive and connect with the inner realms. If a shaman wants to retrieve information or a lost guardian spirit, "imagining what to look for" is the first step in achieving any result. According to C. Michael Smith, author of Jung and Shamanism in Dialogue, "The shaman's journey employs the imagination, and the use of myth as inner map gives the shaman a way of imagining non-ordinary reality, so that he or she may move about intentionally in it."(1) By consciously interacting with the inner imagery, the shaman is able to communicate with spirit guides and power animals.
 

Communication in non-ordinary reality is characteristically archetypal, nonverbal and nonlinear in nature. The images we see during a shamanic journey have a universal, archetypical quality. Imagery from these experiences is a combination of our imagination and information conveyed to us by the spirits. Our imagination gives the journey a "container," which helps us to understand the messages we receive. It provides us with a way to understand and articulate the experience for ourselves and to others.
 

The Journey Process
 

To enter a trance state and support your journey, you will need a drum or a shamanic drumming recording. Shamanic drumming is drumming for the purpose of shamanic journeying. A good shamanic drumming recording should be pulsed at around three to four beats per second. There should be a call back signal near the end of the track, followed by a short period of drumming to assist you in refocusing your awareness back to your physical body. You may also rattle, chant or sing to induce trance. There is no right or wrong way to journey. Be innovative and try different ways of journeying. Many people need to move, dance or sing their journeys. My first journeys were supported by listening to a shamanic drumming recording, but now I have much stronger journeys when I drum for myself.
 

Another way to train yourself to focus and concentrate is to narrate your journey as you are experiencing it. To set this up, you need headphones to listen to the drumming recording and a recorder of some kind. The simultaneous narration and recording technique can be distracting at first, but it is a good way to make sure you are getting all the information your helping spirits are giving you.
 
For your first journeys, I recommend traveling to the Lower World using the technique taught by the late Michael Harner. Founder of The Foundation for Shamanic Studies, Harner was widely acknowledged as the world's foremost authority on experiential and practical shamanism. In his book, The Way of the Shaman, Harner suggests that you visualize an opening into the Earth that you remember from sometime in your life. The entrance could be an animal burrow, hollow tree stump, cave, and so on. When the journey begins, you will go down the hole and a tunnel will appear. The tunnel often appears ribbed and may bend or spiral around. This tunnel-like imagery is related to the central axis that links the three inner planes of consciousness. Enter the tunnel and you will emerge into the Lower World, the realm of power animals, spirit guides and ancestral spirits. It is an Earth-like dimension where we can connect with helping spirits. The basic steps for a journey to the Lower World are as follows:
 

1. Smudge to create a purified space, and then open sacred space by calling in the benevolent powers of the seven directions: East, South, West, North, Up, Down and Within. Dim the lights and sit erect in a chair or on the floor. Close your eyes and ground yourself with some mindful breathing until you are calm and relaxed.
 

2. Having established sacred space, it is important to form your intention or objective for the journey. It is best to have only one inquiry or question per journey. It is important to focus on the issue that you want to know more about. Focusing on an issue develops a receptive state of mind and helps you clarify what it is you are truly seeking.
 

3. After clarifying the intended objective, begin playing a repetitive rhythm that begins slowly, and then gradually builds in intensity to a steady tempo of three to four beats per second (or listen to your shamanic drumming recording). As the drumming begins, close your eyes and focus a moment on the inquiry free of any distractions, emotions or attachments that could distort the response.
 

4. Next, you should clear your mind of everything. Focused intent, to be effective, should be followed by complete surrender and detachment. Focus your attention on the sound of the drum, thereby stilling the mind. Allow the drum to empty you. Become one with the drum.
 

5. At this point, you may find it helpful to imagine with all your senses the entrance to a cave, an opening in the Earth, or a hollow tree trunk that you have seen or visited. Use an image that you are comfortable with and one that you can clearly visualize. Clear your mind of everything but this image.
 

6. Approach the entrance or opening and enter it. You may have to pass through some swirling energy, water or fog in order to enter the portal. Typically, you will meet an entity here that will act as your spirit guide. It may appear to you as an animal, a person, a light, a voice, or have no discernible form at all. If you are uncomfortable or put off by whatever appears, ask it to take another form. It is important that you see, feel, hear, or in some way sense the presence of an ally that you trust and feel at ease with before proceeding with your first journey. If you do not, then return through the entrance and journey another time.
 

7. Pose your query to the guide. Your spirit guide may simply answer your question, but most likely will lead you on a journey. Your guide may become your mount for the journey. Follow your guide's instructions implicitly. If asked to leave, do so at once. Typically, you will proceed down a tunnel at a rapid pace. If you encounter an obstacle, just go over or around it, or look for an opening through it.
 

8. When you emerge from the passage, you will find yourself in the Lower World. You may be led to a helping spirit that can answer your question. You may go through different landscapes and experience different situations. The possibilities are endless. Just go with the flow and observe whatever happens without trying to analyze anything.
 

9. When it feels appropriate, gradually slow the tempo of your drumming and retrace your steps back. To achieve this, simply do your journey in reverse. There is no need to rush, and it is not critical that you retrace your route precisely. The reason for retracing your steps is to help you remember the route so that in subsequent journeys you will be able to travel to and from the Lower World with greater ease and efficiency. Upon your return to the entrance, thank your guide, emerge from the opening and return to your body.
 

10. Once you have returned to ordinary reality, end your drum journey with four strong beats to signal that the sacred time of focus is ended. If you are listening to a shamanic drumming recording, most recordings have a similar call back signal near the end of the track to indicate that you should return to ordinary reality. If for any reason you want to come back before the call back, just retrace your steps back. Sit quietly for a few moments, and then open your eyes.
 

It would be advisable to record your journey in a journal as soon as you have returned to ordinary reality. Journeys, like dreams, tend to fade quickly from conscious awareness. Very little may happen on your first journeys. You may only experience darkness. When this happens, simply try again at a different time. Shamanic journey work is a learned skill that improves with practice. The key is to practice and to establish a long-term relationship with your spirit guides.

1. C. Michael Smith, Jung and Shamanism in Dialogue (New York: Paulist Press, 1997) p 16.

Myth as a Map for Inner Journeys

Shamanism is based on the principle that innate wisdom and guidance can be accessed through the inner senses in ecstatic trance. Ecstatic trance is an academic term referring to those inwardly focused experiences of cosmic oneness, that mystical connection to a living, intelligent Universe that exists within each of us. Practitioners enter altered states of consciousness in order to perceive and interact with the inner world of the self. The act of entering an ecstatic trance state is called the soul flight or shamanic journey. 

 

The capacity to enter a range of trance states is a natural manifestation of human consciousness. A landmark study by Michael Winkelman, one of the foremost scholars on shamanism today, reveals that the cross-cultural manifestations of basic experiences related to shamanism (e.g., soul flight, death-and-rebirth, animal identities) are rooted in innate functions of the brain, mind and consciousness.(1) The inherent ability to enter trance states makes us human, not shamans. What makes shamans unique is their mastery over an otherwise normal human trait. It requires a great deal of training, practice and devotion to master any expressive art. Shamans master the art of ecstasy to see the true nature of the Universe.
 

Rhythmic drumming is a simple and effective way to induce ecstatic trance states. When a drum is played at an even tempo of three to four beats per second for at least 15 minutes, most people can journey successfully even on their first attempt. Transported by the driving beat of the drum, the journeyer travels to the inner planes of consciousness, using myth as an inner map to guide their journey. Myth is the reality of the soul, just as history is the reality of the temporal world.
 

The Shaman's Mythic Cosmos
 

According to shamanic cosmology, there are three inner planes of consciousness: the Upper, Middle and Lower Worlds. There are numerous levels in both the Lower and Upper Worlds and they exist outside of time. The upper or celestial realm is the home of the Star Nations and Thunder Beings--a related family of divine beings who bring about weather changes and sustain life on Earth. This shamanic realm relates to our higher self or superconsciousness. It is the domain of divine archetypes such as angels, deities and evolved teachers. They may include great spiritual teachers such as Jesus, Buddha, Lao-Tzu, and so on. In this realm are the archetypal patterns or original energetic blueprints of everything that has or will ever exist. The celestial realm forms the matrix of possibilities that correspond to the world we experience through our mind and senses. All situations, conditions and states of being are a manifestation of a world of archetypes--as above, so below. Every event in the visible world is the effect of a "seed" image or pattern in the unseen world.

We can journey to the Upper World to acquire archetypal knowledge, to bring a vision into being, or to influence events in the material world. By interacting with the archetypes, we interact with their counterparts in the outer world. We can also go there for inspiration, insight, or to find ways to restore balance in the world. As anthropologist Felicitas Goodman points out, "One of the most pervasive traditions of shamanic cultures is the insight that there exists a patterned cosmological order, which can be disturbed by human activity."(2) When harmony between the human realm and the original intended pattern is disturbed, we can journey to the celestial realm to bring back the balance. To journey up, you can visualize a tree or ladder that you climb up, soar on the wings of an eagle, or simply lift off the ground and rise into the air. Once you get to the upper realm, the landscape is typically more ethereal, higher in frequency and scintillating in light.

The Middle World is where spirit meets matter and is related to our ego or conscious self. The Middle World can be thought of as a non-ordinary mirror of ordinary reality. It is the spirit counterpart of the material realm and the inner region most like outer reality. The middle realm is so parallel to the world in which we live that a skilled journeyer can travel across it and visit all the places, people and things they know in ordinary reality. Spirit journeys in the Middle World provide a means of travel and communication without cars, planes or cell phones. It is a means of exploring our temporal landscape to find the location of healing herbs or lost objects, or to establish communication links over great distances.

To take a Middle World journey, simply imagine yourself walking out your front door and traveling through the landscape very quickly to look for something you have lost or to reach a distant destination. However, I do not recommend journeying to the Middle World unless you have a very good reason to go there. Unlike the upper and lower realms, where everything is guided by benevolence, the middle realm does not have benevolence or ethics at its core. That does not mean that it is a bad place. Rather, it is a place that mirrors what is happening in ordinary reality--the chaos of our times. It is a place full of risks and hidden dangers, such as holes in the ground that can entrap you. Traveling in this realm can be tricky even for an experienced journeyer. Moreover, the spirits who dwell in this realm cannot provide the wisdom, healing and empowerment you find in the Upper or Lower Worlds.
 

The Lower World relates to our unconscious mind. It is the realm of animal spirits, spirit guides and the ancestors, the place to which human spirits travel upon physical death. This inner plane is the domain of power animals, also known as guardian spirits, spirit allies, totem animals and tutelary animals. A power animal is the primeval oversoul that represents the entire species of that animal. A spirit journey to the Lower World is generally undertaken to seek the help and guidance of one's power animal, to connect with benevolent ancestors, to recover lost power, or to find and return a sick person's wandering spirit. Moreover, just to clear up any misconceptions, the shamanic underworld is not associated with anything dark, sinister or evil. That concept belongs to a completely different, often monotheistic religious belief system and cosmology.

For your first journeys, I recommend traveling to the Lower World, using the technique taught by the late Michael Harner. Founder of The Foundation for Shamanic Studies, Harner was widely acknowledged as the world's foremost authority on experiential and practical shamanism. To take a Lower World journey, Harner suggests that you visualize an opening into the earth that you remember from sometime in your life. The entrance could be an animal burrow, hollow tree stump, cave, and so on. When the journey begins, you will go down the hole and a tunnel will appear. The tunnel often appears ribbed and may bend or spiral around. This tunnel-like imagery is related to the central axis that links the three inner planes of consciousness. Enter the tunnel and you will emerge into the Lower World. The terrain that you traverse is typically very natural and very Earth-like.

 

The three cosmic realms are linked together by a vertical axis that is commonly referred to as the World Tree or axis mundi. The roots of the cosmic World Tree touch the Lower World. Its trunk is the Middle World, and its branches hold up the Upper World. This central axis (spinal column) exists within each of us. Through the sound of the drum, which is invariably made of wood from the World Tree, the shaman is transported to the cosmic axis within and conveyed from plane to plane. As Tuvan Siberian ethnomusicologist Valentina Suzukei explains, "There is a bridge on these sound waves so you can go from one world to another. In the sound world, a tunnel opens through which we can pass, or the shaman's spirits come to us. When you stop playing the drum, the bridge disappears."(3)

 

The Inner Journey

 

The shaman traverses the inner planes in order to mediate between the needs of the spirit world and those of the material world. It is an inward spiritual journey of rapture in which the shaman interacts with the inner spirit world, thereby influencing the outer material world. In the shaman's world, all human experience is self-generated. Experience is shaped from within since the three realms or resonant fields that define our experience of reality exist within each of us.

 

The essence of shamanism is the experience of direct revelation from within. Shamanism is about remembering, exploring and developing the true self. Shamanism places emphasis on the individual, of breaking free and discovering one's own uniqueness in order to bring something new back to the community. Shamanic practice heightens the ability of perception and enables you to see into the deeper realms of the self. Once connected with your inner self, you can find help, healing and a continual source of guidance. To practice shamanism is to reconnect with your deepest core values and your highest vision of who you are and why you are here.

 

We can engage the blueprint of our soul path through the vehicle of journeying. Shamanic journeying is a time-tested medium for individual self-realization. We can journey within to access wisdom and energies that can help awaken our soul calling and restore us to wholeness. It heightens our sense of mission and purpose, empowering our personal evolution. I invite you to try a shamanic journey.

1. Michael Winkelman, Shamanism: A Biopsychosocial Paradigm of Consciousness and Healing (Praeger, 2 edition 2010), p. 38.
2. Felicitas D. Goodman, Jewels on the Path: A Spirit Notebook, vol. II (Cuyamungue Institute, 1994), p. 55.
3. Kira Van Deusen, "Shamanism and Music in Tuva and Khakassia," Shaman's Drum, No. 47, Winter 1997, p. 24.

Shamanic Cosmology: The Reality of the Soul

Myth is the reality of the soul, just as history is the reality of the temporal world. Humans have always looked beyond the factual world of ordinary reality for something solid on which to ground their lives. The models of the mystery of life have always been based on the wisdom of inner vision. "Mythological cosmologies do not correspond to the world of gross facts, but are functions of dreams and visions," writes the late Joseph Campbell, one of the great mythologists of the twentieth century.(1) Dreams and visions have always been, and will always be, the creative forces that shape cosmology, which embodies a culture's basic ideas, truths and understanding about the nature of the universe. A culture's mythical cosmology gives physical shape to its mystical ideas in the form of stories and rituals. It is an inherent product of the psyche, a symbolic language of metaphysics recognized by shamans and seers.
 

Mythological cosmology is evocative rather than referential. It is not science or history, but rather symbolism that serves as a catalyst of spiritual well-being. In shamanic cultures, mythic cosmology serves a dual function. It not only engages the individual both emotionally and intellectually in the local tribe, but also serves as a means of disengaging from this local system in order to experience the "Great Mystery." It disengages the individual from the integrating component of ordinary thinking consciousness and invokes the mysteries of the imagination and intuition. The emphasis is on the individual, of breaking free and discovering one's own uniqueness in order to bring something new back to the group.
 

Shamanic practitioners utilize trance-inducing rhythmic drumming as a means of journeying into the mythic realms of the soul. Transported by the driving beat of the drum, the journeyer travels to the inner planes of consciousness, using myth as an inner map to guide their journey. There is a bridge on the sound waves of the drum that convey you from one world to another. In the sound world, a tunnel opens through which you can pass. When you stop playing the drum, the bridge disappears.
 

Cosmologically, the drum depicts a microcosm of the universe, as well as the vehicle of travel. Carried away on the sound of the drum, the shaman's spirit is said to ride on the animal whose hide is stretched over the drum frame. The frame of the shaman's drum is invariably round, symbolizing the circle of life. In the shaman's world, all aspects of life, energy, and the cosmos spiral in circles. The plants, the animals, the minerals, and the elemental forces of nature all exist within the circle. All creatures walk the circumference of the wheel of life, experiencing birth, life, and death. After completing a cycle of learning on the sacred wheel, each one returns to the source, the Great Mystery at the center of the circle.
 

Transformations of Myth through Time
 

The cosmology of the drum, as well as that of shamanism itself, represents the worldview of animistic Paleolithic hunting societies. The archetypal symbolism developed from a reciprocal relationship that existed between animals hunted and the tribal cultures dependent for sustenance on their offering themselves. The totemic animals or animal archetypes are themselves great teachers as well as man's co-descendants from the mythical paradise. The totemic animals gave to humans the rites to be performed whenever game animals were slain so that their spirits would return to the source for rebirth. The hunt itself was a rite of sacrifice. When the rites were properly performed and recognition thus given to the order of nature, then harmony with nature was maintained and a food supply assured.
 

The structures of shamanic cultures are circular. Like the hoop of the drum, the circle represents the wheel of life. All are equal in the circle; no one is above or below. In a circle, each person's face can be seen; each person's voice can be heard and valued.
 

Agriculture transformed the structures and cosmologies of shamanic cultures. Nomadic, subsistence hunting societies were assimilated into food growing communities structured on hierarchy. The Neolithic order of agricultural societies imposed a rigid social system on Paleolithic peoples used to the freedom and rites of the hunt. The plant displaced the animal as the model of the mysteries of life. Complex ceremonials and rituals based on the cycle of death and rebirth in the plant kingdom rigidly interlocked all individuals into the endless formal procedure. Shamans, with their individualistic style of spiritual experience, were viewed as a threat to the dogma of the ecclesiastical hierarchies. Shamanism was discredited as heresy and replaced by a socially anointed priesthood.
 

The paramount function of mythic cosmology in agricultural societies has always been that of suppressing individualism. Generally, this has been achieved by imposing dogmatic archetypes of behavior, symbols, and belief systems on people. Individual expression, interests, or modes of experience contrary to the social mandala are discouraged. The cultural imprinting of hierarchical, agriculturally based societies leaves the individual outside the realm of personal spiritual experience. Any sense of the Great Mystery is beyond the individual's grasp.
 

Today the mythologies of hierarchy and the priesthood are dissolving. Individuals are searching for new ways to relate to nature and spirituality. Joseph Campbell wrote, "What is required of us all, spiritually as well as corporeally, is much more the fearless self-sufficiency of our shamanistic inheritance rather than the timorous piety of the priest-guided Neolithic."(2)
 

Shamanic cosmology is one of disengagement from the rigid patterns that suppress the manifestations of individualism. Through the beat of the drum, a sense of the original source is evoked, along with the forces of the universe, which have been suppressed in the subliminal abyss of the unconscious for six thousand years. The drum, as a microcosm, becomes a tool for effecting changes in the macrocosm. It enables us to participate directly in the work of encountering and transforming our inner structure, which mirrors our culture. Structure determines how energy will flow, where it will be directed, and what new forms and structures will be created. Through the transformation of our inner landscapes, we transform the external landscapes. We create new forms, new structures that are not based on hierarchy, estrangement, and exploitation. We renew the sacred hoop of harmony and balance. This is the work of the shaman--of myth making.

1. Joseph Campbell, The Flight of the Wild Gander (South Bend: Regnery/Gateway, Inc., 1979).
2. Joseph Campbell, The Flight of the Wild Gander.

Healing with Acoustic Resonance

Drumming is a profound way to promote healing. Through acoustic resonance, drumming helps restore the vibrational integrity of body, mind, and spirit. Acoustic resonance is the ability of a sound wave to impart its energy to a substance such as air, wood, metal, or the human body, making it vibrate in sympathy. For example, when you tap a tuning fork in proximity to another one of the same tone, both will vibrate. Acoustic resonance is an important consideration for instrument builders, as most acoustic instruments use resonators, such as the strings and body of a violin, the length of tube in a flute, and the shape of a drum membrane. A single-headed frame or hoop drum works best for acoustic resonance healing--the larger the drum, the greater the resonance.
 

The drum is a powerful tool for healing. As we play the drum, the drum then plays our bodies. The various frequencies of the drum interact with our own resonant frequencies, forming new harmonic alignments. Through the natural law of resonance, the sound waves produced by the drum impart their energy to the resonating systems of the body, mind and spirit, making them vibrate in sympathy. When we drum, our living flesh, brainwaves and spiritual energy centers entrain or synchronize to the sound waves and rhythms. This sympathetic resonance has the following key effects:
 

1. It produces deeper self-awareness by inducing synchronous brain activity. Research has demonstrated that the physical transmission of rhythmic energy to the brain synchronizes the two cerebral hemispheres. When the logical left hemisphere and the intuitive right hemisphere begin to pulsate in harmony, the inner guidance of intuitive knowing can then flow unimpeded into conscious awareness. The ability to access unconscious information through symbols and imagery facilitates psychological integration and a reintegration of self. Drumming also synchronizes the frontal and lower areas of the brain, integrating nonverbal information from lower brain structures into the frontal cortex, producing feelings of insight, understanding, integration, certainty, conviction, and truth, which surpass ordinary understandings and tend to persist long after the experience, often providing foundational insights for religious and cultural traditions.
 

2. It releases negative feelings, blockages, and emotional trauma. Drumming can help people express and address emotional issues. Unexpressed feelings and emotions can form energy blockages. The physical stimulation of drumming removes blockages and produces emotional release. Sound vibrations resonate through every cell in the body, stimulating the release of negative cellular memories.
 

3. It accesses the entire brain. The reason rhythm is such a powerful tool is that it permeates the entire brain. Vision for example is in one part of the brain, speech another, but acoustic resonance penetrates the whole brain. The sound of drumming generates dynamic neuronal connections in all parts of the brain even where there is significant damage or impairment such as in Attention Deficit Disorder (ADD). According to Michael Thaut, director of Colorado State University's Center for Biomedical Research in Music, "Rhythmic cues can help retrain the brain after a stroke or other neurological impairment, as with Parkinson’s patients...." The more connections that can be made within the brain, the more integrated our experiences become.
 

4. It induces natural altered states of consciousness. Rhythmic drumming induces altered states, which have a wide range of therapeutic applications. A landmark study by Barry Quinn, Ph.D. demonstrates that even a brief drumming session can double alpha brain wave activity, dramatically reducing stress. The brain changes from Beta waves (focused concentration and activity) to Alpha waves (calm and relaxed), producing feelings of euphoria and well-being. Alpha activity is associated with meditation, shamanic trance, and integrative modes of consciousness.
 

5. It helps us to experience being in resonance with the natural rhythms of life. Rhythm and resonance order the natural world. Dissonance and disharmony arise only when we limit our capacity to resonate totally and completely with the rhythms of life. The origin of the word rhythm is Greek meaning "to flow." We can learn to flow with the rhythms of life by simply learning to feel the beat, pulse, or groove while drumming. When drummers feel this rhythmic flow, especially at a slower, steady beat, they can shift into a state of deep relaxation and expanded awareness. It is a way of bringing the essential self into accord with the flow of a dynamic, interrelated universe, helping us feel connected rather than isolated and estranged.

Discovering the Power of Perception

by José Stevens
©2023 All rights reserved
www.thepowerpath.com

In this article we are going to revisit the topic of perception and how important changing our way of looking at the world and ourselves is in order to cope with new realities. This is a highly condensed opening sentence so let us unpack it a little. Perception can mean several things; for example, it may have to do with becoming aware of something through our senses such as the perception of pain or pleasure. In addition, it may have to do with how we perceive and interpret an experience such as the perception that someone we meet is angry, sad, fearful, amused, or maybe on drugs. Furthermore, it can have to do with our interpretation of an event as being unfortunate or discouraging versus seeing it as encouraging, fortunate, or a good omen.
 

How we perceive our world has a great deal to do with how it shows up according to our expectations as in the perception that the world is in terrible shape and it is all the fault of a particular political party or official. Our perceptions, then, are closely tied to our beliefs and expectations and these are what tend to form our reality over time. If I believe that the world situation is hopeful then I am inclined to perceive each event or experience as a sign that this is so, even if an event according to most people is seen as a disaster. If most people are discouraged and seeing climate change as hopeless then this will subtly make it so because they will be more inclined not to invest money in fighting the effects of it or by changing personal habits. Seeing climate change as something that can be influenced by changing our lifestyles is more likely to produce some beneficial results.
 

Some of the things I am going to say now reflect my own bias based on what I believe the long-term prospects of life on this planet will most probably be. Despite what appears to be much evidence to the contrary I believe that, come what may, the human race has already decided to have a future on this planet and that we will find ways to thrive and transform ourselves as a result of and because of a radical elevation in consciousness that is already beginning to occur. This bias has an influence in how I see the nature of the obstacles and what I believe must be done to realize our highest possibilities.
 

The nature of the obstacles
 

Despite the soaring visionaries, poets, musicians, and philosophers amongst us, the human race can be incredibly concrete at times. For example, we still believe verbatim the highly distorted, influenced, and reinterpreted words of sacred books written over two thousand years ago and take the parts we choose as gospel. We are still smiting the philistines, oppressing our women, and stoning our sinners in the name of a wrathful and vindictive God who we believe wants to control us, oppress us, and ultimately cast us into everlasting flames. So attached are our scientists to their theories that we are loathe to accept new discoveries and evidence that the world works in totally different ways than we thought.
 

When I was a sociology major in college, I took a class on the dynamics of social change and the professor shocked the class by informing us that social change becomes possible only by the holders of the present theories dying off of old age. In other words what he was saying was that most people tend not to change their minds once they are set in their ways despite all evidence to the contrary. This accounts for the relatively slow evolution of social change in relation to the rapid technological change we have experienced in these last few decades. Another way of saying this is that we humans tend to lag behind our discoveries and adapt rather slowly. While this viewpoint has proven to be fairly accurate it has not accounted for several other facts that sociologists don’t understand. We are living in a time frame where the children being born are much more adaptive to new ways than their forebears or ancestors. The difference between people of various generations is enormous compared with the differences say five hundred years ago, so while we are waiting for older generations to die away, the new generations are light years ahead in their attitudes, creativity, and beliefs. What is oppressing them right now from exerting more influence are a couple of things. They are outnumbered by the Boomers who dominate politics and positions of authority and they are oppressed by the fact that Boomers are favored economically and as hard as they try to catch up, the economics of the times prevents many of them from getting ahead. Ask any of the recent generations about buying their own homes and you see despair in their eyes. This too will pass.
 

Anyone can see that the new generations are born equipped with the skills to handle and understand all the new technologies and then some. They also seem to not care what their elders think about gender identification, social equality, and a host of other notions. Contrary to popular opinion the new generations are hard working and highly principled with regard to the environment. They are no slouches but they are somewhat handicapped by the hypnotic social media technologies that have interfered with their need for intimacy. They will overcome all that because of where we are actually going as a species.
 

When people see the world a certain way it tends to reinforce the reality of that way of seeing it. This has become an enormous obstacle to our evolution. Seeing the world according to fixed beliefs tends to fix the way reality shows up. The world however, is not waiting for us to evolve out of this problem. The amplitude of the physical plane has already begun to increase substantially in the last thirteen years and like a learning curve it is headed rapidly upward. This gives the impression that reality is speeding up and for all practical purposes, it is. So, while many humans march to a slow beat of the drum, the world all around, nature if you will, is marching to a much more rapid beat. This throws those humans who do not perceive the faster beat, the younger souls, into a very difficult situation. They march very slowly while the fires and floodwaters are racing up behind them, not a pretty sight. Their tendency is to double down in the belief that their pace is the right one, despite all contrary evidence.  This is like watching a train wreck already in progress.
 

In addition to this tendency to double down they are experiencing a world that seems to have run amok and this causes them massive fear and stress. In response to this anxiety, they seek strong authoritarian father like leaders who cater to their most primitive notions of who to blame, revealing the racism and bigotry that has been present all along but not acknowledged. They believe their leaders will solve everything and make them feel safe again, the blind leading the blind. Fortunately, this is only approximately 48% of the population of the world at this time which creates dangerous polarities considering how vocal the minority is and how willing to take action they are. That is another subject for another time.
 

Meanwhile the world is relentlessly moving on, climate change being only one of the visible aspects of this total transformation. Nature truly does mirror and reflect the inner dynamics of the consolidated consciousness that human beings are, but refuse to admit.
 

When perception is at odds with the way reality is there can be serious consequences. Let us take for example the reality of the flow of a particular river in an easterly direction. When someone perceives the flow of the river opposite to how it is actually running, they can produce all kinds of optical illusions and even hallucinations. This person might look at the river and actually believe it is running in reverse, to the west. This does not change the actual course or direction of the water in the river to the east. It only changes things in the mind of the beholder and can make them very vulnerable to danger. If according to a more accurate person’s perception they see that the river is actually running east, they are not only seeing things the way they are but they are able to perceive a whole host of things that the first person could not, for example what this does to the plant life and animal life living along the river, how it is impacted by the weather and climate as the flow goes further east. The first person who believes it is running west has to be in denial about all this and they will make assessments based on a false set of facts that could prove fatal for them in the long run as they think they are going west, not east.
 

Accurate Perception
 

When we see the world the way it is meant to be seen, life becomes so much simpler. Most people see the world as “not me.” I am here in this body and everything and everyone else is out there. This means that according to this perception I have to control the world to make it work for me. I have to effort and struggle to manage it and force it to bend to my will. It means I am always afraid I might not be able to succeed because the world is so big and I am so small. So, this means that fear always runs me and the world and this is based on a denial of Spirt, quite the hallucination, and a rather dangerous one. In an interesting way it makes this scary version of the world real, not because it is real, but because it is real in my perception of it.
 

Let’s consider the alternative. I see the world as my home, as within me just as it appears to be around me. It’s all me, it’s all Spirit, and I am intimately related to it. The whole business of me and my body and my inner world and the whole world I see and feel around me are all one vibration, the ancient sound of AAAAHHHH, the sound of Spirit, God, the Source, the Creator and so on. This is what the Tibetan Buddhists say in agreement with the Toltecs, the Mayans, the Ancient Egyptians, the druids of old and a host of mystic traditions. There is no in here vs out there. It is just one awareness. In this perception of the world there is nothing to fear, nothing to control, nothing to manage, nothing to fight with. It is in the words of the Buddha and the ancient Taoists, empty. It is the kingdom of heaven in Christian terms. It conforms with the ancient saying, “Be still and know! In this perception there is no need for racism, bigotry, fighting, polarizing, fearing, judging, saving, and so on. It just IS. When this becomes the perception, the truth of reality is quickened, is activated, is acknowledged. Since reality in this viewpoint is eternal, everywhere, and nowhere, it is never fixed and therefore always becoming, always new because there is no real past to fix it in place and give it a narrative. When we see it this way, we make it new because we are it, and we are always being new. We are in total harmony with it.
 

Now it is important that this not become just another theory. What would be the use of that? As the Mandalorian’s are wont to say, This is the way! To adopt this way of seeing is to see it as we always have known it to be on an essence level, like a diamond, beneath the dust and the dirt. It may need a good scrubbing after being in the dirt for so long. Try seeing reality as all one at least once a day, in the morning is best. You will like it. Then do it twice a day. You will like it. Then three times. Again, you will like it. You get the idea. This practice will gradually take over and your perception of reality will change in a good way. You have everything problematic to lose, everything great to gain.
 

All is blessed as are you. Spread it around.

Combat Veteran Drummer Helping Veterans with PTSD

Abigail Edwards is a 13-year combat veteran who served in the 82nd & 101st Airborne Divisions (Two tours of duty in Afghanistan). In her spiritual work, she helps fellow veterans suffering from Post-Traumatic Stress Disorder, an extremely debilitating condition that can occur after exposure to a terrifying event involving actual or threatened death or serious injury to self or others. According to the National Institute of Mental Health, PTSD can have an acute onset soon after the trauma, or a delayed onset in which the symptoms occur more than six months after the trauma. PTSD alters the way the body responds to stress, effecting mediators such as stress hormones and neurotransmitters.

Abigail uses plant medicine, Reiki, shakers, and her most powerful weapon--her shamanic drum--to treat victims of PTSD in Kentucky and Ohio. Drumming enhances recovery through inducing relaxation, stimulating the release of emotional trauma and producing deeper self-awareness. The aim of treatment is to reduce the symptoms by encouraging the affected person to recall the event, to express feelings, and to gain some sense of mastery over the experience. To date, Abigail has helped over 57 veterans and facilitates this healing work for FREE.

According to Abigail: "There is no better gift you can give someone than to help return their consciousness. It's an honor to remind the others of their missions on Earth and to remove the proverbial 'lint' from their astral bodies."
 
In one of her spiritual journeys, she was gifted activations and explicit directions on how to facilitate the healings for the people. The exact phrase of cosmic wisdom they shared was, "It will be like dominoes in the sea of consciousness, raising the frequency with each of the healings. HEAL THE LIONS!"
 
Abigail is a shining example of compassionate people reaching out to help those in need as they navigate their spirit path in this life. Aho!

Initiation into Shamanism

Shamanic initiation is a rite of passage, connecting the apprentice shaman intimately to Spirit. It is probably the most powerful and least understood of all forms of spiritual awakening. It is not achieved by having mastered a body of knowledge or having completed some long-term training program. Though it may be set in motion by an apprentice's human teachers as part of an ordered training process, authentic initiation can only be conveyed by the spirits themselves. Ultimately, shamanic initiation takes place between the initiate and the spirit world. It is the spirits who choose and make the shaman.
 

The most frequent and most genuine manner of shamanic initiation is that of crisis, often involving psychological and physical suffering. The encounter with illness, suffering, and death not only opens the world of the spirits to the shaman, it also provides an experiential ground for the healing work that the shaman will later be doing. Election can also occur through heredity, signs at birth, a proclivity or gift that is recognized in childhood, through a realization arising in the course of a ceremonial event, or in the experience of a vision quest.
 

Shamanic initiation is typically the final step in becoming a shamanic healer, a process that is facilitated by the aspirant's shamanic teachers as part of a training regimen. However, initiation may also be spontaneous, set in motion by Spirit's intervention into the initiate's life. To be initiated by a helping spirit forever transforms your life. For the uninitiated, this can be problematic to say the least. They may have no clear idea of what is happening to them, and may find themselves overwhelmed by fear of their nonordinary experience. 

The Dismemberment Journey

Initiation into shamanhood often involves the visionary experience of symbolic dismemberment--the experience of being taken apart, devoured, or torn to pieces. In a classic dismemberment journey, the apprentice witnesses their own body being torn apart and perhaps completely destroyed. The apprentice dies a symbolic death and is then restored and brought back to life, whole and empowered. At its deepest level, the dismemberment experience dismantles our old identity. It is a powerful death-and-rebirth process. The experience of being stripped layer by layer, down to bare bones forces us to examine the bare essence of what we truly are.
 

Anthropologist Felicitas Goodman, the modern discoverer of Ecstatic Body Postures, notes that Siberian shamans considered dismemberment to be an essential phase of initiation for healers. Goodman researched and explored ritual body postures as a means to achieve a bodily induced trance experience and discovered that this archetype appears to be universal. In her trance work with Westerners, those who experienced spontaneous dismemberment visions were invariably destined to become various kinds of healers.
 

Completing this restorative rite is precisely the task of the shaman. As Joan Halifax explains in her book Shamanic Voices, "The shaman is a healed healer who has retrieved the broken pieces of his or her body and psyche and, through a personal rite of transformation, has integrated many planes of life experience: the body and the spirit, the ordinary and nonordinary, the individual and the community, nature and supernature, the mythic and the historical, the past, the present and the future." The cure for dismemberment is remembering who we actually are. As Halifax puts it, "To bring back to an original state that which was in primordial times whole and is now broken and dismembered is not only an act of unification, but also a divine remembrance of a time when a complete reality existed."(1)
 

Shamanic initiation functions as a transformer--it causes a radical change in the initiate forever. An initiation marks a transition into a new way of being in the world. It informs us about the mystery of life and death. According to noted shamanic teacher and author Sandra Ingerman, "Initiation is the death, dismembering, and dissolving of old forms, structures, and ways of life. And I have come to understand that true initiation is allowing Spirit to sing into creation the new forms and new creations. Allowing Spirit to sing formlessness into form creates a new evolution of consciousness."(2)
 

Shamanic initiation is complicated, profound and nothing short of life-altering--in the best possible way. While it may not be easy, it will improve your life for the better with patience, trial and error, and the passage of time. If you find yourself in one, all you can do is trust the process, hang on tight, and get ready for a newly awakened life.
 

Global Dismemberment
 

There is so much more to discover and explore about shamanic initiations and the deep spiritual knowledge held in Indigenous cultures. Now that the present world-age during which all human civilization developed is ending, it might be time to pay more attention to the experience of those whose world has already ended: Indigenous peoples. Depending on how you count them, there may be up to three hundred million Indigenous people still on the planet. Most are survivors of colonialism. The genocide of the Indigenous peoples was the beginning of the modern world for Europeans, but the former remain as veritable end of the world experts. Models for restoring our relationship with the earth exist in the cultures of Indigenous peoples, whose values and skills have enabled them to survive centuries of invasion and exploitation.
 

From an Indigenous perspective, the global climate and ecological crisis represents a mass shamanic dismemberment--the experience of being taken apart, devoured, or torn to pieces on a global scale, allowing for a shift of awareness and transformation of collective consciousness. The acceleration of planetary crises can either provoke a planetary awakening and a shift into a regenerative planetary culture based on shamanic wisdom and sustainable principles, or a destruction of human civilization in its current form, and perhaps extinction for our species. We are all responsible, for better or worse.

 

As the global upheaval intensifies, our interest in shamanism represents an attempt to retrieve and include a part of our inner and outer lives that technology and civilization has consistently denied, suppressed, or destroyed since the advent of agriculture. The cultural imprinting of hierarchical, agriculturally based societies leaves the individual outside the realm of personal spiritual experience. Any sense of the Great Mystery is beyond the individual's grasp. In the contemporary world, where our rites of passage for young men mean going to war, in a world where social turmoil and environmental disaster induce fear, anxiety and despair, the way of the shaman, the one who is a master of the initiatic crisis, might well be of great value for all of us.

 

1. Joan Halifax, Shamanic Voices: A Survey of Visionary Narratives (Penguin, 1991), pp. 18-22.
2. Sandra Ingerman. "Messages from Sandra Ingerman." Transmutation News (Mar. 2011): <https://www.sandraingerman.com/transmutation-news/english/english-2011/page/2/>.

The Shamanic Horse

The drum, often called the shaman's horse, provides the shamanic practitioner a relatively easy means of controlled transcendence. Researchers have found that if a drum beat frequency of around three to four beats per second is sustained for at least 15 minutes, it will induce significant trance states in most people, even on their first attempt. The drum becomes the practitioner's mount, and the drumstick becomes a riding crop. Riding the rhythm of the drum at the speed of sound, the practitioner journeys to the inner planes of consciousness and back.
 

Through the sound of the drum, which is customarily made of wood from the World Tree (axis mundi), the practitioner is transported to the cosmic axis (spinal column) within and conveyed from plane to plane. As noted Tuvan Siberian ethnomusicologist Valentina Suzukei explains: "There is a bridge on these sound waves so you can go from one world to another. In the sound world, a tunnel opens through which we can pass, or the shaman's spirits come to us. When you stop playing the drum, the bridge disappears."(1)
 

The shamanic horse, namely the single-headed frame drum, originated in Siberia, along with shamanism itself thousands of years ago. Shamanic drumming is considered one of the oldest methods for healing and accessing inner wisdom. Practiced in diverse cultures around the planet, this drum method is strikingly similar the world over. Shamanic drumming uses a repetitive rhythm that begins slowly and then gradually builds in intensity to a tempo of three to seven beats per second. The ascending tempo will induce light to deep trance states. Practitioners may progress through a series of trance states until they reach the level that is necessary for healing to occur.
 

Basically, shamanic drumming is a technique of accessing and directing archetypal or transpersonal powers for healing and manifesting what is needed to benefit the community. It is a simple and effortless way to still the incessant chatter of the mind, thereby inducing a shamanic trance state. Shamanic drumming carries awareness into the transcendent realm of the collective unconscious, the infinite creative matrix of all that we are, have been and will ever be. It is an inward spiritual journey of ecstasy in which one interacts with the inner world, thereby influencing the outer world.
 

During shamanic flight, the sound of the drum serves as a guidance system indicating where the journeyer is at any moment or where they might need to go. The drumbeat also serves as an anchor or lifeline that the traveler follows to return to their body when the trance work is complete. One of the paradoxes of rhythm is that it has both the capacity to move your awareness out of your body into realms beyond time and space, and to ground you firmly in the present moment. It allows you to maintain a portion of ordinary awareness while experiencing nonordinary awareness. This allows recall or recollection of the visionary experience. When ready to exit the trance state, the practitioner simply slows the tempo of drumming, drawing consciousness back to normal. Shamanic drumming continues to offer today what it has offered for millennia -- a simple and effective technique of ecstasy.
 

Although sounding simple and redundant, the unique connection between the drum and the practitioner gives this drumming great power, richness and depth. According to Valentina Suzukei, "shamanic drumming is not monotonous at all. Constant changes in timbre and volume keep them interesting...If you don’t listen for timbre, but only for pitch and rhythm the music is boring, monotonous. But the player's every smallest change of mood is reflected in timbre."(2)
 

It is the subtle variations in timbre and ever-changing overtones of the drum that allow the shamanic practitioner to communicate with the spiritual realm. Drumming opens one's inner, spiritual ears and eyes and also calls the helping spirits. By changing and listening to the tones, pitches and harmonics of the drum, the practitioner is able to send messages to and receive them from the spirit world.
 

The Shaman's Steed
 

The role of the horse in Siberian shamanism is predominately that of an animal that transports a shaman in his journeys, especially his journeys to the World Tree. In the shamanic traditions of East, Central and North Asia, winged horses symbolize the shaman's soul or the shaman's steed carrying the rider to Heaven. Among the Yakut people of Siberia, the drum was symbolically called kulan-at or "wild horse." The drum was the very heart of the shaman's steed. The Buryat, a Mongolic ethnic group native to southeastern Siberia, make their drums out of horse skins. The Buryat see the stars as a herd of horses tethered to the World Tree, which is represented by the pole star.
 

Throughout Mongolia, the drum is called Omisi Murin, which translates as Spirit Horse. The repetitive, rhythmic cadence of shamanic drumming is evocative of a horse on a journey. Mongolian and Siberian shamans describe it as the blissful, transcendent state that one mounts and rides from plane to plane. As Siberian shaman Tania Kobezhikova puts it, "My drum can connect me to the earth or carry me like a flying horse."(3) We can ride Spirit Horse on journeys through the inner realms of consciousness. As a form of transport for the body and the soul, Spirit Horse will let you ride him and will take you where you want to go. Do you need to get somewhere physical or spiritual? Spirit Horse will assist you and serve as your guardian spirit, giving safety in your physical and metaphysical journeys.

1. Kira Van Deusen, "Shamanism and Music in Tuva and Khakassia," Shaman's Drum, No. 47, Winter 1997, p. 24.
2. Kira Van Deusen, Singing Story, Healing Drum: Shamans and Storytellers of Turkic Siberia (McGill-Queen's Press, 2005), p. 124.
3. Van Deusen, Singing Story, Healing Drum, p. 122.

What Psychedelic Therapy Can Learn From Shamanism

Psychedelic psychotherapy is the process of taking a psychedelic substance within a therapeutic setting, which typically includes psychotherapy. In clinical studies, psilocybin (magic mushrooms) and MDMA are two compounds that are being investigated for their therapeutic use in treating certain mental health conditions, like depression and PTSD, and improve overall mental health. Most of the psychedelic therapy taking place is within clinical research studies in the underground and in places where psychedelics are legal.
 

Psychedelic therapy is widely discussed as an innovative development within psychiatry, yet the ironic truth is that mind-altering substances have been used to promote mental health for thousands of years. And while the ceremonial ingestion of plants like ayahuasca in South America, peyote in North America, and iboga in Africa may seem a far cry from Western psychotherapy, researchers are increasingly looking to indigenous cultures in order to learn how to utilize these potent medicines.
 

Anthropologists who study the ceremonial use of psychedelic plants often write about the skilled manner in which shamans guide their patients into "managed altered states of consciousness." Through the manipulation of sounds, symbols, and other aesthetic elements in a ritual context, these traditional healers are able to steer participants' visions and hallucinations in certain desirable directions. Overall, the ritual context provides a controlled, supportive, and safe environment for participants to engage in reflective emotional work that is often difficult.
 

A recent study of Westerners attending a mental health retreat run by indigenous ayahuasca healers found that 36 percent rated the actions of these shamans as the single most important factor in the improvement of their well-being. The non-indigenous users attributed the benefits of ayahuasca to their immersion in the traditional aspects of the ayahuasca experience, which were often intense or difficult to endure, echoing the ascetic experiences of the traditional users. Research indicates that the beneficial elements of ayahuasca are enhanced when the cultural and spiritual aspects of its use are emphasized. And while shamanic rituals may not be fully appreciated by conventional psychiatrists, it is widely agreed that psychedelic experiences are the product of more than just mere pharmacology.
 

Set and Setting
 

Back in the 1960s, famed psychologist and LSD evangelist Timothy Leary helped to popularize the notion of "set and setting", which holds that the effects of psychedelics are largely determined by the mindset of the user as well as the environment in which they are taken, rather than the properties of the substances themselves. "Set" refers to the expectations and intentions the person brings to the experience, and "setting" is the outward circumstances in which it takes place. Additionally, the expectations and experiences of participants in a traditional ceremonial setting are often influenced by the shamans' shaping of those aspects.
 

For this reason, set and setting has been incorporated into recent psychedelic trials. Typically, this is achieved by manipulating the therapeutic environment with low lighting and carefully selected music playlists. This last element is considered to be of particular importance, as research has revealed that music amplifies the capacity of psychedelics to enhance activity within the parts of the brain that process emotion.
 

A Clash of Worldviews
 

Indigenous people view creation as a living process, resulting in a living universe in which a kinship exists between all things. There is no such thing as an individual in the same way that we take for granted in the west. There is no separateness. We are all one consciousness. It's a different way of looking at things. For those of us who have been raised as staunch materialists, such a concept can be difficult to understand, let alone accept. We are conditioned to see the world as populated by distinct, independent entities that can be methodically isolated from one another, whereas indigenous cultures view the universe as one unified conscious system, in which everything is connected to everything else.
 

In line with this perspective, mental health problems are understood not as the product of faulty brain chemistry or personal psychological quirks, but as a symptom of misalignment with the encompassing whole. Healing, therefore, is typically a collective affair and is achieved by restoring the patient's sense of connectedness to their community and wider environment.
 

While most research into the efficacy of psychedelics to treat mental health disorders continues to focus on individual treatments, a number of studies are beginning to recognize the importance of contextual factors like the shared togetherness of indigenous group rituals. A global study of people who have used psychedelics in group settings found that group bonding during ceremony was significantly correlated with increases in psychological well-being, social connectedness, and other salient mental health outcomes.
 

Conclusion
 

While researchers have demonstrated the benefits of psychedelics as a treatment for mental illness in Western users, the traditional context associated with the use of psychedelic plants is also an essential aspect of the experience. Like indigenous users who emphasize the ascetic aspects of the psychedelic experiences, the immersion in an intense, often challenging ceremony leads to benefits for Western users who understand the necessity of these difficult experiences in reaping benefits. Overall, the traditional ceremony accounts for important aspects of the psychedelic experience such as social and environmental connections. Adapting indigenous approaches to psychedelics may well be the key to psychedelic healing.