Going Deeper With Shamanic Drum Circles

Shamanic circling is a demanding practice, but it is a meaningful practice that deepens our connection to spirit. The deeper we go in our relationship with spirit, the closer we get to what we need. To go deeper and become more effective, many drumming circles close the circle to new members for a period of time. This builds a community of trust, allowing members to deepen in the knowledge and skills of shamanic practice. The shamanic work becomes more focused, building the power and integrity of the circle. The consistency of a closed circle allows members to explore more advanced practices or methods. Circles also benefit when members expand their shamanic skills outside the group and then return to share with the circle.

 

Shamanic circles can use intentionality to go deeper in their spiritual practice. Intention can be aligned with process rather than with a specific outcome. By setting the intention to go deeper, uncover more, and expand their capacity to create the results they truly desire, circles can harness the power of group intention. Intentions are more likely to blossom if everyone participated in creating them, and feels truly invested, and if there is an acknowledgment of collective responsibility.
 

Effective intentions are supported by a mutual understanding of the group's purpose. Intention and purpose drive the circle process. Many circles use a shamanic visioning process to imagine future possibilities for their group. Shamanic visioning is a technique that uses imagination to create mental pictures in a multidimensional way by using all of the senses. Members collectively envision the future state they would like to see in their group using sound, smell, taste, touch, and sight, as well as emotion, which energizes the vision. That future state vision then becomes the basis of the intention of the circle. The members may not know how to get there, but they have a shared vision of where they want to go.
 

If a circle is to fulfill its potential, members need to commit to an ongoing relationship with the people in their circle and extend the intentions of the circle into daily life. At a minimum, a commitment within a shamanic circle means that you are fully present to everyone inside the circle to engender trust and caring among them. When that kind of commitment is consistent, a drum circle becomes a practice arena for the ways we want to engage the world. Extend that caring to people outside the group, to the Earth, and to the environment that we share by practicing the skills developed within the circle in daily life. Extending that authentic way of being outside the circle has a ripple effect in the world around us.

World Tree Meditation

The ancient Maya had a rich shamanic tradition. To open a path of communication between the spiritual and earthly realms, Maya shamans entered sacred time and space at the top of great pyramids. For the Maya, the establishment of sacred space involved the connecting of the Earth with the heavens -- to bring them into accord. To rejoin the two separated worlds and regenerate the order of the cosmos, shamans performed rituals to create a portal to the Otherworld (nonordinary reality). The sacred universal space that they created was the center of the heavens and the center of the Earth.

 

Centering the world was a way of materializing the World Tree. To the ancient and modern-day Maya, the whole world is generated, organized and evolving according to the World Tree or Wacah Chan, as it is called in Mayan language. The Maya believed that the world of human beings was connected to the Otherworld along the Wacah Chan axis which ran through the center of existence. This axis was not located in any one earthly place, but could be materialized through ritual anywhere on the Earth. Most important, it was materialized in the person of the shaman-king, who brought it into existence as he stood enthralled in ecstatic trance atop his pyramid-tree.

 

In order to understand how Maya shamans perceive the cosmos, make use of this simple exercise to enter sacred time. Sacred time, unlike ordinary time, represents the cosmic order. It's the foundation of rhythm and motion. It's the glue that binds the universe together. 

 

1. First, select a location where you will not be interrupted. It must be a quiet space, at least for the duration of the exercise. Smudge the space and yourself with the smoke of an incense or herb. Among the Maya, copal is traditionally used, but cedar or juniper is acceptable.

 

2. Stand facing the East, with your feet parallel, about six inches apart, and your toes aimed straight ahead. Your knees should be slightly bent, removing any strain on your lower back.

 

3. Close your eyes and focus on the breath as it enters the nose and fills your lungs, and then gently exhale any tension you might feel. The Maya believe that the tree provides us our first breath, which is spirit, so offer thanks for this gift of life. Continue breathing with a series of even inhalations and exhalations until you are calm and relaxed.

 

4. Imagine that you are the World Tree standing at the very navel of the universe. Your roots tap deeply into the underworld, and your crown touches the heavens. Visualize Polaris, the North Star (the star that the earth's axis points toward in the northern sky) directly over your head.

 

5. Now visualize a spiral of energy ascending out of the earth, moving up your spine, the trunk of your own inner World Tree. This energy is grounding, centering, and abundant. In fact, all possible blessings and abundance come to you as a result of this fiery energy.

 

6. Now imagine another spiral of energy descending from the heavens above, entering your body through the crown of your head and traveling down your spinal column into the earth. This force embodies higher spiritual knowledge and power. It unites you with the totality of a dynamic, interrelated universe. This is the energy the Classic Maya called itz, the "dew of heaven."

 

7. Visualize these two energetic forces as spirals of white light, one moving from the sky into the earth, the other from the earth into the sky. Together they form a symmetrical double spiral traveling up and down your spine, like the double helix formed by the plus and minus strands of DNA.

 

8. Now stretch your arms out from your sides so that you stand as a cross-tree at the center of all things. To the Maya, the cross is but a symbol of the four directions, the outstretched arms of the great World Tree, and of the fourfold universe itself. You are that universe.

 

9. At your right hand, to the South, are gathered all the masculine or yang powers of the cosmos. Since the Maya trace their ancestry through patrilineal descent in the male line, these masculine powers include all the living members of your family. Maya shamanism teaches us to honor all our relations, so for the moment you must forget about any issues you may have with these people. Love them regardless. Also at your right hand are all the attributes associated with maleness, including your sense of power, authority, and assertiveness.

 

10. Now focus on your left hand. Here in the North are gathered all the feminine or yin powers of the cosmos. So, whether you are male or female, see all your intimate relations, as well as the actual women who come into your life, on your left hand. Once again, forget about any issues you have with these people, and simply love them.

 

11. Behind you, in the West, lies the past. Your ancestors and the collective spiritual power of all those who went before you reside in the West. When your own time comes to pass on, you will become part of this vast collective unconscious. 

 

12. In front of you, to the East, lies the future. Your children and the spirits of those yet to come are in the East, for they are part of your future. This is the direction of your spiritual path and destiny.

 

13. Breathe deeply and contemplate your own World Tree. Become totally open, yielding, and receptive until it becomes part of you. Materialize the World Tree at the heart of the world and help sustain the cosmic order.

Pilgrimage in the Modern World

Every year, thousands of pilgrims gather at the Neolithic Stonehenge monument in Wiltshire, England to celebrate the summer solstice. Thousands more trek to Nevada's Burning Man Festival to burn a towering effigy and the hopeful ill journey to Lourdes, France seeking a cure as they have for centuries. Although pilgrimage may seem an antiquated religious ritual, it remains a vibrant activity in a modern world of gadgets and instant gratification. As increasing numbers of us seek refuge from the demands of modern life and its electronic distractions, venturing to a sacred place in search of spirituality has never seemed more appealing. That pilgrimage continues to exercise such a strong attraction is testimony to the power it continues to hold for those who undertake these sacred journeys.
 

Pilgrimage is broadly defined as an outward journey of a religious or spiritual nature, typically to a shrine, temple, site or rite of significance to those of a particular faith or belief system. There are pilgrimages associated with all the world's spiritual traditions. Perhaps best known is the Hajj, an annual journey to Mecca considered one of the five pillars of Islam. Another famous pilgrimage is the Camino de Santiago, a journey made by Christians to the shrine that houses the remains of the apostle Saint James in Galicia in northwestern Spain. Jews make pilgrimage to the Temple Mount in Jerusalem, while Tibetan Buddhist, Hindus and Jains circumambulate Mount Kailash, the holiest mountain in the Himalayas. Every 12 years, Hindus in India gather at one of four sites along the Ganges river in what is known as the Kumbh Mela, considered the single largest gathering of human beings in one place on the planet.
 

The purposes for undertaking a shamanic or religious pilgrimage traditionally range from fulfilling a spiritual vow, finding or deepening one's faith, seeking a remedy for physical or spiritual problems, requesting guidance from spirits or deities of Nature, undergoing initiation rituals, paying homage, to realigning with one's innermost purpose and passion. For many, pilgrimage is a way to mitigate and resolve karma, the sum of a person's actions in this and previous states of existence, viewed as deciding their fate in future existences. Undoubtedly pilgrimage benefits those best equipped to receive its effects, pilgrims with a developed meditation ability, an unfolded responsiveness to the inner world and a receptive vision.
 

Since ancient times, sacred sites have had a mysterious allure for billions of people around the world. Legends and contemporary reports tell of extraordinary experiences people have had while visiting these places. Different sacred sites have the power to heal the body, enlighten the mind and inspire the heart. A growing body of evidence indicates that there is indeed a concentration of holiness at pilgrimage places, and that this holiness or field of energy contributes to a wide variety of beneficial human experiences. The value and benefit of pilgrimage is often only revealed long after the physical journey is over. The pilgrimage never ends. To learn more, look inside The Art of Pilgrimage: The Seeker's Guide to Making Travel Sacred.

The Seven Principles of Hermeticism

Hermeticism is an ancient religious-philosophical tradition based primarily upon writings attributed to the mythical Hermes Trismegistus, an amalgamation of the Egyptian God Thoth and the Greek God Hermes. Hermeticism was largely a product of religious syncretism, drawing together themes from Judaism, Hellenistic philosophy and mythology, and classical Egyptian religion. The surviving writings of Hermeticism are known as the Corpus Hermetica, which is composed of a series of letters from Hermes Trismegistus, wherein he tries to enlighten his disciple. These letters were lost to the western world after classical times, but survived in the Byzantine libraries.

Throughout its history, Hermeticism was closely associated with the idea of a primeval, divine wisdom, revealed only to the most ancient of sages. In the Renaissance, this developed into the notion of an ancient theology, which asserted that there is a single, true theology which was given by God to some of the first humans, and traces of which may still be found in various ancient systems of thought. As a divine fountain of writing, the Hermetic texts contain the natural laws of the Universe. Knowing these principles will broaden your viewpoint, expand your horizons, and aid you in the pursuit of fuller, happier, more meaningful life. The Seven Hermetic Principles are:

1. The Principle of Mentalism: All is mind, the Universe is mental. 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.
 

2. The Principle of Correspondence: As above, so below; as below, so above. Humanity is a microcosm of the macrocosm we call the Universe. Each human being is a hologram of the Cosmos, a weaving together of universal information from a particular point of view. Essentially, we are the Universe experiencing itself in human form.
 

3. The Principle of Vibration: Nothing rests, everything moves, everything vibrates. The Universe is made of vibrational energy. Everything in the Universe, from the smallest subatomic particle to the largest star, has an inherent vibrational pattern. The entire Universe is created through vibration and can be influenced through vibration.
 

4. The Principle of Polarity: Everything is dual; everything has poles; everything has its pair of complementary opposites; like and unlike are the same. A dual or binary progression underlies the structure of reality. At a fundamental level, the laws of the Universe are written in a binary code. The binary mathematical system forms the basis of computer languages and applies to everything from crystalline structures to the genetic code.
 

5. The Principle of Rhythm: Life is a rhythmic existence. Polarity gave birth to the pulse of life. Pulsation gave birth to time and material form, while the intervals of pulsation remained timeless and formless. All things are born of rhythm and it is rhythm that holds them in form. 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.
 

6. The Principle of Cause and Effect: Every cause has its effect; every effect has its cause. Nothing happens by chance. Everything that we see in our world is a result of causes. For every effect in your life there is a specific cause. The intent and actions of an individual (cause) influence the future of that individual (effect).
 

7. The Principle of Gender: Gender is in everything; everything has its masculine and feminine principles; gender manifests on all planes. In the Hermetic texts, masculine energy is described as active, projective, expansive and corresponds to spirit. Feminine energy is described as passive, receptive, nurturing and corresponds to matter.

Writing a Spiritual Memoir

As an author and blogger, my days are spent writing stories and blog posts. When I first entertained the idea of writing my spiritual memoir Riding Spirit Horse, I asked myself: "Why should I write my story? Will anyone care about it? Will anyone read it? What does it matter?" Of course, we can talk ourselves out of anything because ultimately very few of us will live extraordinary lives or have remarkable stories from the past. Nevertheless, I believe in the value of writing our stories because the life it could change may not be a reader's but our own.
 

Writing a memoir encourages self-reflection and self-examination, which can stir up long-buried emotions. Looking back over the arc of my life was a cathartic process that purged repressed emotions linked to events in the past. As I read through my journals, I relived past events that I had tried hard to forget. It was difficult but very therapeutic. I also rediscovered many fond forgotten memories, evoking nostalgia and a warm sense of joy. In writing my story, I feel like I have integrated all of my life experiences into the present moment. I remember who I really am and how I got here. I am truly more whole.
 

The process of writing a memoir becomes a meaningful and fulfilling journey to wholeness. The past self is fully integrated with the present self. In large part, this is the power a good memoir evokes in both the writer and the reader. Healing takes root through storytelling when the author makes self-discoveries. When those discoveries are revealed in a well-crafted narrative, the author has the makings of a compelling story. As author Thomas Larson puts it in his insightful book The Memoir and the Memoirist, "a memoir imaginatively renders our evolving selves and critically evaluates how memory, time, history, culture, and myth are expressed within our individual lives."
 

So I would encourage you to write your own story. Writing helps you claim a conscious identity, grounding you in a firm sense of self. Writing your story is very empowering. It helps you find your own unique voice. Through writing, you begin to make meaning of your life. It's a fundamental human need to know our past, how it links to the present and where we fit in. Many of us walk around in a fog of past events that we never fully understood or processed. When you write your story, you create an ordered pattern out of past events, and thereby construct meaning. You form a clearer understanding of who you are and how you got to where you are.
 

Once you have expressed an understanding of what your story means to you, you can then share it with others. Though we write for ourselves, a story implies both a narrator and a listener -- it is created for the purpose of sharing meaning and understanding. Stories help us connect with others and create relationships. For those of us who feel alone, our stories act as bridges to others and build community. Our stories allow us to be known and seen, understood and appreciated.
 

Willa Cather, an American Pulitzer Prize writer known for her novels of life on the Great Plains, once wrote that: "There are only two or three human stories, and they go on repeating themselves as fiercely as if they had never happened before." When writing a memoir, we may each be telling "the same stories," but we do it with our own unique use of language, imagery and style, which to me is what's most important. Every story has its own distinctive personality, tone and feeling.
 

Writing our life stories is an inner pilgrimage of transformation -- both cathartic and enlightening. We cannot help but grow, expand and change through this conscious probing engagement with our inner worlds. We learn more about ourselves and often bring closure to unresolved issues. Transforming our life into words is one of the most creative pursuits we can engage in, fostering a great sense of achievement. So treat yourself to the experience. Forgive yourself for past mistakes, embrace the past sorrow, appreciate the good times, and start writing your legacy!

Give Peace a Chant

Dear friends, I know that our hearts are united in prayers for the people of Ukraine. Please join me at your altar, shrine or sacred space to chant for peace. Many devotional chants are mantras -- single words or phrases repeated over and over. Mantras are truly indestructible positive energies, meaning that they remain in the universe indefinitely for the greater good of all. One of the most simple and powerful mantras we can chant is "Om Shanti." "Om Shanti" is an ancient Sanskrit invocation for peace and is usually chanted three times to become "Om Shanti Shanti Shanti."

Like many mantras, this one begins with "Om." The word "Om" is believed to constitute the primal sound from which the universe constantly emanates. Chanting "Om" attunes us to the eternal oneness of all that is, unifying body, mind and spirit. The word "shanti" means a deep and profound level of peace. The meaning of "Om Shanti Shanti Shanti" is "Om, peace, peace, peace" -- "peace of mind, peace in speech, and peace in the body." It is also believed to harmonize the three lokas or cosmic realms: heaven, earth and the underworld.

When pronouncing "Om Shanti," the "Om" should be allowed to resonate throughout the body including the cavities in the head. The "a" in the word "shanti" should be long and drawn-out like in the word "father." The "a" is two beats long. The "t" in the word "shanti" should be pronounced pressing the tongue against the teeth; this sounds different than the English version of "t". Breathe in through the nose and voice the sounds as you exhale through the mouth. When chanted with love, devotion and sincerity, the positive effects are greatly accentuated. Send that positive energy like a beam of light to the people of Ukraine. Imagine that light enveloping and protecting them. Click here to listen to the mantra pronunciation and performance. Here are 22 meaningful ways we can help Ukraine.

Vagabonding as a Spiritual Path

The natural world is my muse and sanctuary -- a place for refuge and discovery. My most memorable moments have been in the outdoors. I have hiked thousands of miles of trails through forests, deserts and mountains. Having spent much of my life traveling and trekking, I still crave adventure and new experiences. Vagabonding or nomadic wandering is a unique way of living, a spiritual path to authenticity, self-awareness and solitude. Solitude allows time for self-examination, relaxation away from urban stress, and a chance to meditate, contemplate, or just zone out for hours at a time. Many of my most memorable experiences took place during solo journeys into Nature. The longer the solo immersion, the more transformational the experience.

In October 2011, I felt Spirit calling me. I felt compelled to travel to the sacred sites and power places that beckoned me. I followed my intuition and deepest instincts. I traveled with my drum and medicine bundle to shamanize the meridian system of Mother Earth's numinous web, which is the planetary counterpart to the acupuncture meridian system of the human body. At the intersection points of the planet's energy web exist holy places, power spots, or acupuncture points. Like acupuncture needles, humans are capable of maintaining the harmonious flow of the planetary energy meridians by making an Earth connection at power places.

Many magical things happened during my two month pilgrimage. I camped at Panther Meadows on Mount Shasta. I hiked among the oldest living things on the Earth in the Ancient Bristlecone Pine Forest. I soaked in the healing waters of Umpqua, Buckeye, Travertine, Whitmore, and Keough Hot Springs. Indigenous people worldwide believe that where fire and water mix at a hot spring is a sacred place. A water deity, usually a goddess, resides in each spring. People make pilgrimages to thermal springs to connect with the goddess and to supplicate the benefits of her healing graces. The sacred ambience of the place, its geothermal energy and the pilgrim's relationship to it, is sufficient to fulfill the pilgrim's aspirations.

I ventured south through California and explored the Owens Valley area on the east side of the Sierra Nevada crest. Before returning home in early December, I planned a four day desert exploration. On day one, I visited the Sleeping Lizard, which is an ancient vision quest site located in the Volcanic Tablelands north of Bishop. This site is sacred to the Owens Valley Paiute people, who use alcoves in the rock for vision quests. I took a journey back in time to visit the ancient ones who etched petroglyphs in the volcanic rock.

Next, I drove up the Whitney Portal Road towards the trailhead that hikers climb up to Mount Whitney. Unfortunately the road to the trailhead was closed for the winter. I backtracked down the road and camped in the Alabama Hills, located in the shadow of Mount Whitney just west of Lone Pine. The rounded weathered contours of the reddish-orange foothills contrast with the sharp ridges of the Sierra Nevada to the west. Throughout the last century, the Alabama Hills have appeared in hundreds of films and commercials. During my visit, a Quintin Tarantino project (Django Unchained) was being shot there.

In one day I drove from Mount Whitney (the sacred masculine), the tallest mountain in the continuous 48 states, into Death Valley (the sacred feminine), the lowest elevation in North America. Shortly after entering Death Valley National Park, I took an eight-mile detour north along the Saline Valley Road to visit a Joshua Tree forest at Lee Flat. The Saline Valley Road is very rough and progress was slow, but I eventually reached the magical forest. A cold wind buffeted me each time I left the confines of my truck to hike and photograph the forest. I would have camped here for the night if not for the high elevation and bitter cold wind. I camped instead at Panamint Springs Resort, 22 miles inside the western border of Death Valley National Park.

The following day, I explored Darwin Falls and the remote Panamint Valley adjacent to Death Valley. I camped for the next few days at the far northeast end of the South Panamint Dry Lake, a small wetland, grassland, dune system and mesquite bosque. The warm sulfur springs of this desert oasis provide habitat for frogs, shore birds, marsh hawks, and wild burros. A short-eared owl visited my campsite each evening at dusk. The stars bathed the cold desert in a warm glow. Few things are more serene than the deep stillness of the desert on a starry night. In that stillness, I am reborn, forever changed.

Oh, how I love vagabonding. Shamanism is deeply rooted in Nature and a nomadic lifestyle. 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. Like drumming, nomadic wandering alters your ordinary everyday awareness. It is another means of habitual pattern disruption for reimprinting on alternate realties. When you leave home, meet new people, experience new stimuli, and process new information, you're soon intoxicated on a natural high. As Ed Buryn, the godfather of modern vagabonding puts it, "Vagabonding is nothing less than reality transformation, and its power is not to be underestimated."

Remembering Zen Master Thich Nhat Hanh

The beloved teacher, civil rights activist, and pioneer of engaged Buddhism died on January 22 at midnight (ICT) at his root temple, Tu Hieu Temple, in Hue, Vietnam. He was 95. Hanh suffered from a severe brain hemorrhage in 2014, which left him unable to speak, and had been living at Tu Hieu Temple. After the Plum Village Community, Hanh’s sangha, announced his passing, followers, dharma teachers, and world leaders, including the Dalai Lama, immediately started sharing remembrances and condolences.

Nhat Hanh entered a Buddhist monastery at age 16, devoting his life to the faith. He became a teacher, first leaving Vietnam in 1961 to serve as a guest lecturer at Princeton University and Columbia University. Nhat Hanh returned to Vietnam in 1963 to work toward peace during the long and violent war that raged in his homeland, bringing aid to the people and urging North and South Vietnam to work together to end the war. When Nhat Hanh left Vietnam again in 1966 to tour the world calling for peace, his home country banned him from returning.

Exiled from Vietnam, Nhat Hanh became a powerful symbol of peace, nominated by Dr. Martin Luther King. Jr. for the Nobel Peace Prize in 1967. He established the Plum Village Monastery in southwest France and began spreading his teachings throughout the West. Nhat Hanh wrote dozens of books guiding readers toward peace and mindfulness, and he made Buddhism accessible by suggesting that inner peace can be achieved through living an ordinary life with awareness of things like breath and joy. It was the beginning of the mindfulness movement, and Nhat Hanh attracted Western followers who were less interested in traditional Western religion but loved the spirituality they found in his teachings. Mindfulness grew to become a popular 21st century practice. Nhat Hanh became known as Thay, Vietnamese for teacher.

Nhat Hanh first returned to Vietnam in 2005, almost 40 years since his exile began. He traveled the country and published several of his books in Vietnamese, though he received criticism for not speaking out against religious oppression in the country. Nhat Hanh returned for another tour in 2007. In 2018, after suffering a stroke in 2014 that left him unable to speak, Nhat Hanh went to Vietnam a final time, with the intention of living his final days at Tu Hieu Temple, where he first took his vows.

 

Photo by Duc Truong. Source: Legacy.com.

Walking the Red Road

In John G. Neihardt’s book, Black Elk Speaks, Oglala Lakota holy man and visionary Nicholas Black Elk shares a great vision which came to him in the summer when he was nine years old and which guided him throughout his life. That vision was extremely rich in detail and symbolism, all of which became important to him in the years ahead, but one image which was revealed to him in his vision and informs the entire book is the image of two spiritual paths: the Red Road and the Black Road.
 

The Red Road or Chanku Luta, as it is known by the Lakota, is a metaphor for living a spiritual way of life. It is a unique spiritual path that runs north and south. The Red Road is a way of life and enlightenment which has no end. This road is described as narrow, winding and difficult to follow. During times of difficulty, the Lakota people could always rely upon the Red Road for strength and renewal, just as they could rely upon the Inipi, also known as the sweat lodge ceremony.
 

There is also a fearful black road of troubles and of war, which contrasts with a good red road of spiritual understanding. The Black Road or Chanku Sapa, which runs east and west, is a path of non-spirituality and self-centered greed. The two roads are said to cross in the center of the sacred hoop of the world, where the Tree of Life blooms. Walking the Red Road is a deep sense of obligation and a meaningful personal commitment to purposefully live your life each day, practicing and embodying the seven sacred virtues of the Lakota: prayer, honesty, humility, compassion, respect, generosity and wisdom.

Solstice Blessings to Everyone

In the Northern Hemisphere, the Winter Solstice is the shortest day of the year and the first day of winter. This occurs December 20, 21, or 22, varying from year to year, dependent upon the elliptical path of the Earth around our Sun. Ancient peoples in our northern climes regarded Winter Solstice as the pivotal time of year. It is a time of transition in the annual cycle when the old year ends and our journey into the New Year begins. It is a sacred time to conduct ceremonies focused on the return of light and warmth. Rituals designed to divert nature from the path toward eternal winter and oblivion to one directed toward light and prosperity. Most cultures planned festivals and celebrations at or around the Winter Solstice to ensure that the Sun would return.
 

Winter Solstice is an affirmation of the continuation of life; that the cyclical order of time and the cosmos will continue intact. Fire and light have always played a central role in the Winter Solstice ceremonies. In much of northern Europe people ignited huge bonfires. Lighted candles were often placed on the branches of evergreen trees, which symbolized survival and eternal life. These symbols of warmth and lasting life were lit to hasten the "old" Sun's waning and the "new" Sun's rebirth. On the Winter Solstice we are all praying, on some level, for the darkness to end. "Just return the light!" the ceremonies seem to say. As we celebrate the return of the light, we affirm the continuation of life at the very moment of dissolution. To be sure, dark days lie ahead. But contained within each is the promise of brighter tomorrows.

Shamanic Trance Postures

In 1998, my close friend and collaborator Judith Thomson introduced me to ecstatic trance postures after she took a four day workshop with the late Felicitas Goodman, the modern discoverer of ritual body postures. Judith and I began facilitating workshops together in early 1993. She was called by Spirit to teach drum making and I was called to teach shamanic drumming. My trance experiences with the body postures I learned from Judith inspired me to begin a 32-month experimental journey into trance posture practice. I meditated several times a week for 15 minutes while holding specific body poses, then recorded my trance experiences in a journal.
 

I highly recommend incorporating trance postures into your journey work, though not as a daily practice. Too much trance work can leave you feeling ungrounded and disconnected from physical reality. This practice is compatible with all other consciousness raising practices when done separately. There is no belief system or dogma associated with this work. Some of my most profound trance experiences have taken place while holding shamanic body postures. "Waking dream" is an apt description of these visionary trance states.
 

In the 1970s, linguist and anthropologist Felicitas Goodman demonstrated that the capacity to enter ecstatic trance states is built into our nervous system, our body-mind-soul, our very DNA. It can be achieved through a shift in our physiology. And that is something our nervous system knows how to do when given the right cues. What's more, she learned this was discovered long ago by our ancestors around the world going back 50,000 years or more.
 

Goodman discovered that specific yoga-like poses recur in the art and artifacts of world cultures, even societies widely separated by time and space. Goodman's hypothesis, therefore, was that these postures represented coded instructions on how to produce consistent trance-like effects. Goodman researched and explored ritual body postures as a means to achieve a bodily induced trance experience. Her studies led her to many countries and to trying out these body positions practically with hundreds of participants worldwide. She discovered that people who assume these body poses report strikingly similar trance experiences regardless of their worldview or belief systems.
 

According to Goodman, these postures produce a common effect because they all share one thing in common: the human body, the basic structure and functioning of which has remained unchanged since the time of our most ancient ancestors. The nervous and endocrine systems are, in fact, all much the same as they were 30,000 years ago--a fact which enables contemporary urban dwellers to enter nonordinary reality just as effectively through the same neural doorways as shamans throughout history. Combined with rhythmic drumming, the postures engender a profound change in consciousness, leading to new insights into healing, inner development and soul purpose. There are different postures that facilitate healing, divination, spirit journeys, metamorphosis, and more.
 

The results from my ecstatic trance posture practice have been astonishing, confirming Felicitas Goodman's theory that, "if one adopts such a posture, one will have such an experience." Rhythmic stimulation combined with trance postures produces a physiological shift that leads to a profound change in consciousness, enabling one to experience different dimensions of reality. I highly recommend Belinda Gore's book, Ecstatic Body Postures: An Alternate Reality Workbook. With clear instructions and illustrations, Gore reveals how to work with these shamanic body postures. I hope this practice becomes a valued tool in your repertoire. The following are postures I recommend and use in my shamanic practice:
 

1. The Bear Spirit Posture for healing and restoring harmony;
2. The Lady of Cholula Posture for divination, guidance and advice;
3. The Tattooed Jaguar Posture for a metamorphosis into a jaguar;  
4. The South American Lower World Posture for journeying to the lower realms;
5. The Psychopomp Posture for guiding departed souls into the afterlife.

A Path to Authenticity

Shamanism is universal and not bound by social or cultural conditions. It is the most ancient and most enduring spiritual tradition known to humanity. In his book, Shamanism: Archaic Techniques of Ecstasy, Mircea Eliade describes the three stages of becoming a shaman: the Call, Training, and Initiation. The first stage of shamanhood, as described by Eliade, is that of the calling. This call comes from the family, the community or from the world beyond. Some are called, initiated and trained by spirit guides and/or human teachers from childhood.
 

Shamans are called and then receive rigorous instruction. Training may follow an ordered tradition or take a spontaneous course guided by the shaman's spirit helpers. The function of training is to develop the skills and talents so that shamanic practitioners don't unintentionally hurt themselves or others. Though the spirits give shamans their healing powers, practitioners must learn how to properly honor and commune with them to gain their blessings. Traditional shamanic training requires considerable devotion and personal sacrifice, not so much to gain power, but to become the person who can wield that power responsibly. It's a lifelong commitment to service and learning. Ongoing practice and learning are essential to perfecting any art or skill.

Then there is Initiation. Shamanic initiation is a rite of passage connecting the apprentice shaman intimately to the spirit world. It is typically the final step in shamanic training, though initiation may be set in motion at any time by spirit's intervention into the initiate's life. Ultimately, shamanic initiation takes place between the initiate and the spirit world. It is the spirits who choose and make the shaman.

In their book, Shaman Wisdom, Shaman Healing, Michael Samuels and Mary Rockwood Lane have taken Eliade's three stages and added a fourth: "the practice of shamanism." To be an effective shaman, one must go through the three stages of development, and ultimately the practice of shamanism in the community. An authentic shamanic practitioner makes a commitment to intercede between the spiritual and human realms on behalf of the local community. It's an alliance that fosters healing, problem solving, and strong communities.

Shamanism is a sacred call to build relationship. A skillful shamanic practitioner works in sacred partnership with helping spirits--the power animals, the benevolent ancestors, and the sacred elements. Spirit helpers are the caretakers in the unseen world who want to support the earth and her inhabitants at this time. They are here to teach us how to gather wisdom from the spiritual realms, the natural world, the past, the present, and the future in order to give birth to new ways of being.

The shamanic relationship between humans and helping spirits supports our spirit's quest for self-realization. Helping spirits, if engaged regularly and skillfully, offer flexibility, creativity, and perseverance in fulfilling our own unique path. The spirits are here to teach us to be better humans. They come to assist us in doing the principal unique thing we have come here to do in a way that benefits all living things.

Shamanism offers a valid and effective path back to our soul and its purpose for being here. Shamanism is about remembering, exploring and developing the true self. By engaging life from a shamanic perspective, we rediscover our core values and deep loves, find others who share them, and recommit our lives to living from what has heart and meaning. The passionate expression of our soul's purpose is precisely the medicine the earth needs at this time.

Giving Thanks

Celebrating a bountiful harvest once a year is a wonderful tradition. But giving thanks should be more than just a yearly event. Rather, the expression of gratitude ought to be a daily practice. Giving thanks and being in a state of gratitude opens our heart, allowing our indwelling presence of being, our spirit, to rise forth unimpeded. Gratitude, like any other spiritual practice, is something we do, not just something we feel. And it is something we need to practice. Try to cultivate a spirit of gratitude in all things. Even in situations that seem difficult to give thanks for, just remember that you are on the Earth to experience, learn and grow. An "attitude of gratitude" in all things helps connect us to our core values and purpose for being here. 

Foster a reciprocal relationship of meaning to the Earth. Take time to honor and respect the reciprocal cycle of give and take, for Mother Earth provides everything we need to live and flourish. Express your gratitude through prayer and offerings. Give thanks also for the things you are praying for. Giving thanks before needs are met is a way of making space to receive them. Reciprocity is the guiding principle of the indigenous shamanic path. We can restore balance to the planet. We humans have all the necessary talents to be reciprocal caretakers of Mother Earth.

Drumming at Sacred Sites

Earth, human and solar processes are interwoven through a vibrational resonant network around the planet. The lines and intersection points of this energy grid match most of the Earth’s seismic fracture zones and ocean ridges as well as worldwide atmospheric highs and lows, paths of migratory birds, gravitational anomalies, and the sites of ancient temples and megalithic structures. The early geomancers (Earth diviners) discovered that this numinous web is the planetary counterpart to the acupuncture meridian system of the human body. Humans, they realized, were created in the image of Mother Earth. The acupuncture and node points of the human body correspond to those of the Earth Mother.

At the intersection points of the planet’s energy web exist holy places, power spots, or acupuncture points. According to the Hopi, the world would fall apart without these nodes of concentrated vitality. These sacred places are like nerve centers that distribute vital energy throughout the surrounding natural systems. When a human being goes to a power place, the attention of the Earth Mother is drawn to that area and energy begins to flow to that spot because our bodies, like hers, are electromagnetic. Like acupuncture needles, humans are capable of maintaining the harmonious flow of the planetary energy meridians by making an Earth connection at power places.

Great healing can be accomplished by drumming at sacred sites. Earth and humans exist in a reciprocal, bioresonant relationship. Through the planet’s resonant web, we affect our environment; our environment, in turn, affects us. By interacting with sacred places, we are capable of generating a world of peace and harmony. Power sites are places that call out to the soul; they can have a collective calling or be unique to an individual. Seek out power places. Your power spots can be identified by your desire to go to them. Their significance to you is always revealed by your planned or accidental presence at them. And when you are there, your vibration feels higher, stronger, more joyous and free. Every square inch of the Earth Mother is sacred and a potential connecting place for someone.

Mountains, rivers, and waterfalls are powerful places to drum. Indigenous people believe that mountains are inhabited by powerful spirits that watch over the people. Each mountain has its own spirit, its own name and its own domain which they protect. Mountain spirits are called upon for assistance, blessings, and protection. Mountainous regions charge you with energy and counteract imbalances or negativity. Mountains are generally electrical (yang) and projective in nature, emanating great spiritual power. Mountains are places of spiritual renewal where Heaven and Earth meet and from which all directions emanate. They are good places to drum for planetary healing.     
 

Rivers, lakes, and ocean beaches are magnetic (yin) and receptive in nature. Being near a body of water is soothing and relaxing. Magnetic fields influence the pituitary gland, which is related to the brow chakra (chakras are vibratory energy centers located along the center of the human body), otherwise known as the third eye or mind’s eye. Bodies of water expand and clarify inner vision, sharpen telepathic abilities, and stimulate the flow of healing energies. A close proximity to water helps cleanse the body, mind and spirit. Rivers, in particular, are good places to drum, for the healing energy generated will flow downstream. Water is a profound conductor of energy.

Waterfalls are electromagnetic in nature. The water itself in magnetic. The falling water produces electrical energy. The two forces combine to form electromagnetic energy. Such energy is of a balanced, harmonic nature. Waterfalls are places of spiritual power that can truly expand our spirits. The spirits and energies of waterfalls are especially suited for balancing and recharging your personal life force. And when the sun is right, waterfalls generate misty, iridescent rainbows.

You can create a powerful vortex of energy in your own home by setting up an altar where you can pray, meditate and drum at least once a day. An altar is any structure upon which we place offerings and sacred objects that have spiritual or cosmological significance. It represents the center and axis of your sacred space. A sacred space can be any location in your home where you can be by yourself and be fully self-expressed. A simple altar can be created with a cloth, a candle and other symbols that mean something to you. Like the ancient temples, such a sanctuary space serves as a drawing point for the healing energy needed by the planet.

Martin Gray: Sacred Sites

Martin Gray is a National Geographic photographer and anthropologist specializing in the study of pilgrimage traditions and sacred sites around the world. Over the course of three decades, he studied and photographed nearly 1000 of the world’s most sacred pilgrimage places in more than 125 countries. He has presented his multi-projector slide show at museums, universities and conferences around the world. During the show, Gray presents a fascinating discussion of the mythology, archaeology and history of pilgrimage sites and an explanation of the miraculous phenomena that occur at them. Many people, after viewing this presentation, report a resonance with particular sites and a deepening of their connection to and concern for the Earth.
 
I attended his slide show presentation years ago. It can best be described as a group shamanic event. He opens the event by creating sacred space. He lights a bundle of sage, holds it against the webbing of a single-headed frame drum, and then walks the circumference of the auditorium while drumming. Once the slide show begins, each photograph is shown for precisely 15 seconds, and then an entirely different sacred site is shown. This occurs on and on in a mantric and hypnotic repetition of four pictures per minute for sixty minutes. Certain photos resonated more with me than others. Everyone I talked to after the show was very moved and empowered by the event. His slide show is a true work of shamanic art. It’s a very rare opportunity to see, to witness, to personally experience an event of monumental power.
 
Since ancient times, sacred sites have had a mysterious allure for billions of people around the world. Legends and contemporary reports tell of extraordinary experiences people have had while visiting these places. Different sacred sites have the power to heal the body, enlighten the mind and inspire the heart. A growing body of evidence indicates that there is indeed a concentration of holiness at pilgrimage places, and that this holiness, or field of energy, contributes to a wide variety of beneficial human experiences.
 
During his travels, Gray realized the sacred places were repositories of many of the world’s greatest artistic and cultural treasures. However, because they are located out-of-doors and exposed to industrial pollution, the sacred structures do not receive the protection which paintings, sculptures and other art are given in museums. Looking into this situation, Gray realized that his research and travels had a greater purpose than merely his own education or the creation of a beautiful photography book. Public attention needed to be drawn to the deteriorated condition of these extraordinary art pieces so that they might be preserved for the benefit and education of future generations.
 
To draw attention to this education and preservation work, Gray created a multi-projector slide show that conveys both the remarkable beauty and precarious situation of the sacred sites. Hundreds of full color slides capture the essence of these great pilgrimage shrines. Prior to taking each picture, Gray offered up a prayer to the spirits of the place asking them to, “fill my photographs with such feeling and power that people may one day look upon them and be magically transported to these places.” It is more than evident that those prayers were answered. Gray says, “I personally consider these photographs to be telescopes through which you may peer across time and space into enchanted domains of sublime beauty.”
 
Gray thinks that during the coming decades there will be an enormous number of people visiting sacred sites around the world. Sacred sites function for more and more people as empowerment places, as planetary acupuncture points, as destiny activation sites, and as energy transducers for spiritual illumination. Gray postulates that, in the coming years, sacred sites will become sanctuaries and empowerment zones for the awakening and evolution of ecological, social and supranational political consciousness.
 
Martin Gray’s beautiful photographs convey the essence of the world’s great pilgrimage sites and bear direct testimony to his life’s mission and to his deep connection to Spirit. He has an extensive website at SacredSites.com, which has received more than one hundred million visitors. His photographs are widely used by UNESCO and in hundreds of websites, magazines and books around the world. His books include Geography of Religion by National Geographic, and Sacred Earth by Barnes and Noble. 

Pyramid of the Magician, Uxmal, Mexico (Photograph courtesy SacredSites.com)

Malidoma Patrice Somé: Nature, Ritual and Community

Malidoma Patrice Somé is an author, teacher and shaman from the Dagara tribe in West Africa. Somé holds three Master's degrees and two Doctorates from the Sorbonne and Brandeis University. Representing his village in Burkina Faso, West Africa, Somé has come to the West to share the ancient wisdom and practices which have supported his people for thousands of years. He travels throughout the world bringing a message of hope, healing and reconciliation through the powerful tools of ritual and community building. Versed in the languages of psychology, comparative literature, as well as ancient mythology, healing, and divination, Somé bridges paths between the ancient tribal world of the West African Dagara culture and modern Western society. Over the years, he has come to understand that, despite their differences, Indigenous and Western peoples are actually children of the same Spirit, living in the same house they call Earth. 

 

Born in a Dagara community in 1956, he was abducted from his people at the age of four by a Jesuit priest and imprisoned in a seminary built for training a new generation of black Catholic priests. In spite of his isolation from his tribe and his village, Somé stubbornly refused to forget where he had come from and who he was. Finally, some 16 years later, Somé fled the seminary and walked 125 miles through the dense jungle back to his own people, the Dagara. Once he was home, however, many there regarded him as a "white black," to be looked on with suspicion because he had been contaminated by the "sickness" of the colonial world. Somé was a man of two worlds, at home in neither.
 

His only hope of reconnection with his people was to undergo the harrowing Dagara month-long initiation in the wilderness. Elders from the village believed that Somé's ancestral spirit had withdrawn from his body and that he had already undergone a type of rite of passage into manhood in the white world. Despite this, they agreed to let him undergo a belated manhood rite with a younger group in the tribe. Having been raised outside of the culture and not speaking the language made the initiation process, believed to unite soul and body, more dangerous for him than for the youths also undergoing the rite. Somé emerged from this ancient ritual a newly integrated individual, rejoined to his ancestral past and his cultural present. Even after initiation, however, Somé remains a man of two worlds, charged by his elders to bridge his culture and the Western world.
 

I had the opportunity to take one of Somé's workshops years ago. In his workshops, Somé tells participants that the Dagara believe each person is born with a destiny, and he or she is given a name that reflects that destiny. "My name is Malidoma," he says. "It means he who makes friends with the stranger. As my name implies, I am here in the West to tell the world about my people in any way I can, and to take back to my people the knowledge I gain about this world. My elders are convinced that the West is as endangered as the Indigenous cultures it has decimated in the name of colonialism. Western civilization is suffering from a great sickness of the soul. The West's progressive turning away from functioning spiritual values; its total disregard for the environment and natural resources; the violence of inner cities with their problems of poverty, drugs and crime; spiraling unemployment and economic disarray; and growing intolerance toward people of color and the values of other cultures—all of these trends, if unchecked, will eventually bring about terrible self-destruction. In the face of all this global chaos, the only possible hope is self-transformation through ritual."
 

Somé leads workshop participants in ritual drumming and singing. He shares ways to create community as well as ritual ways that activate the healing powers of nature. He says that in Dagara society, all healing is accomplished in ritual through nature, and the participation of the village community. Nature is the landscape in which all healing takes place and it's the environment in which we renew ourselves and become whole, experiencing a sense of well-being. From an Indigenous perspective, the individual psyche can only be healed by addressing one's relationships with the visible worlds of nature and community and one's relationship with the invisible forces of the ancestors and spirit allies. That is why the art of ritual is so important, for it's in ritual that nature, community and the spirit world come together in healing.   
 

In modern times, we've lost our natural tendency to function communally by embracing such thinking as "pull one's self up by one's bootstraps" and "every man for himself." Yet only with community is a person's life purpose discovered, nurtured, and most importantly, required to sustain community. Healing through ritual nourishes our spirits and our psyches. It heals the deep wounds in us that are unseen and unspoken. Ritual offers us a deeper healing solution to complex dilemmas that plague modern life, those problems that lie beneath the surface, waiting to erupt. Somé focuses on the need for grief ritual and ways of working with emotion in Western culture. The ritual of grieving, the sacred shedding of tears to heal the wounds of human losses, is a cleansing practice that purifies the psyche. Somé likened the danger of unexpressed grief to a social time bomb.
 

Somé emphasizes that, "for the Dagara, ritual is, above all else, the yardstick by which people measure their state of connection with the hidden ancestral realm, with which the entire community is genetically bound. In a way, the Dagara think of themselves as a projection of the spirit world. The abandonment of ritual can be devastating. From the spiritual viewpoint, ritual is inevitable and necessary if one is to live. Where ritual is absent, the young ones are restless or violent, there are no real elders, and the grownups are bewildered. The future is dim."
 

Somé is optimistic when he says, "At this critical time in history, the Earth's people are awakening to a deep need for global healing. African wisdom, so long held secret, is being called on to provide tools to enable us to move into a more peaceful and empowered way of being, both within ourselves, and within our communities. The Indigenous spirit in each of us is calling for cleansing and reconciliation. The ancestors are responding."

Pilgrimage to the Crestone Ziggurat

Crestone, Colorado is a spiritual center that includes an astonishing array of sacred sites. Within walking distance of this small international village are ashrams, monasteries, zendos, temples, chapels, retreat centers, stupas, shrines, medicine wheels, labyrinths, a ziggurat and other sacred landmarks. Most of Crestone’s major religious centers are sheltered in the juniper and pine forests on the lower slopes of the mountains south of town. The Camino de Crestone is a 26 mile inter-faith pilgrimage that visits 15 of the spiritual centers.
 

Since moving to Crestone, my wife, Elisia, and I have made pilgrimages to many of the area’s sacred sites. Although pilgrimage may seem an antiquated religious ritual, it remains a vibrant activity in the modern world as pilgrims combine traditional motives—such as seeking a remedy for physical or spiritual problems—with contemporary searches for identity or interpersonal connection. That pilgrimage continues to exercise such a strong attraction is testimony to the power it continues to hold for those who undertake these sacred journeys. Pilgrimage has been an essential component of my spiritual practice for over 30 years.  
 

Our first local pilgrimage was to the Crestone Ziggurat, a nearby landmark built by Najeeb Halaby, father of Queen Noor of Jordan, for prayer and meditation. Halaby, an American of Syrian Christian descent, built the Ziggurat in 1978 as a representation of the Zoroastrian gateway to heaven. Ziggurat comes from an ancient Assyrian word ziffurantu, meaning light pinnacle. A ziggurat, by definition, is a temple tower with an outside staircase that leads to a shrine at the top. The first of these temple structures were built in ancient Mesopotamia, or what is now Iraq. The purpose of a ziggurat is to get closer to heaven, the home of the gods; in fact the people of Mesopotamia believed a ziggurat connected Heaven and Earth. Essentially, a ziggurat represents a stairway to Heaven where one can commune with the divine.
 

Elisia and I walked to the ziggurat, which rises from a hill on the easternmost edge of the San Luis Valley less than two miles from our house. The wind began to gust as we made our way up the switchback trail to the castle-like observatory, which had been stuccoed a golden ochre color. The ascent up the rail-less ramp was treacherous due to the gusting winds. I hugged the inside wall of the structure as I made my way up the 40-foot tall tower. I stood on the summit and took in the stunning views of the San Luis Valley, one of the highest and largest alpine valleys in the world, encompassing an area of 8,000 square miles. The flat, expansive valley is ringed by the San Juan Mountains of the Continental Divide on the west side and the Sangre de Cristos on the east side. It is a truly inspiring place for prayer and meditation.

Riding Windhorse

Mongolian shamanism is concerned with personal power and bringing good fortune into one’s life. Personal psychic power is called hii (wind), or hiimori (windhorse). According to Mongolian shamanism, windhorse, or hiimori, can be increased through smudging, drumming, and other forms of shamanic practice in order to accomplish significant aims. Shamans raise their windhorse, and then ride on that life energy. This force resides in the chest; it is the fundamental energy of the heart, or basic goodness. If you live a life in balance, doing good for others, your windhorse will be strong. Windhorse is often portrayed as a winged horse and is an allegory for the human soul. You can ride on the energy of your soul. 
 

The concept of windhorse is also found in Tibetan Buddhism and has essentially the same meaning. Lung-ta, which translates as windhorse, is the name given to a particular kind of prayer flag seen flying on mountain tops, on high passes, along rivers, across bridges, on people’s homes and around holy sites. The flags normally have a horse in the middle and one of the majestic mythical animals in each of the four corners, the snow lion, garuda (golden-winged bird), dragon and tiger, which represent heavenly qualities. When the wind catches the flags, the prayers printed on them are carried on the breeze and distributed for the benefit of all living things. The purpose of Lung-ta prayer flags is to entreat the Windhorse to intercede on our behalf, by petitioning Buddhist deities and protectors, to give us good fortune and to remove obstacles from our way. The Windhorse carries prayers to the heavens and bring blessings back from the heavens. 
 

To the Tibetans, the horse represents a very sacred animal and symbolizes well-being or good fortune. The horse is thought to be a spiritual communicator, messenger and carrier. The horse represents stamina, endurance, beauty, elegance and freedom and will bring these things to you. Where it was tamed and especially where used not only as a steed but also as a draft animal, the horse symbolizes force that can be controlled to benefit society. The horse symbolizes energy, and the energetic pursuit of the objectives of Buddha’s teachings. The horse will assist you in staying free of troubles and avoiding pitfalls and danger. Horses are known to have great speed, thus creating a quickening within the mind and soul. This allows one to evolve spiritually and mentally at a much faster or quickened rate. The Windhorse will assist in setting the mind free so that it may soar. You can then ride on the energy of your life.

"Shamanism for Every Day: 365 Journeys"

In Shamanism for Every Day: 365 Journeys, shamanic practitioner and intuitive consultant Mara Bishop offers readers a full year of calming, transformative journeys providing a daily connection to Nature and Spirit in a turbulent time. The book features daily exercises to unfurl your sensory tendrils to experience your relationship to the elements around you and within you. With daily guides that lead you to fresh observations, conscious interaction, and connection to the universe, this compact book will enable you to expand your sense of oneness with the rhythms and flow of nature.
 

"We live in intense times," writes author Mara Bishop. "The pressures of daily life can leave us emotionally, mentally, physically and spiritually depleted. Shamanic journeying can enable us to rejuvenate, reconnect to wisdom, and restore health, despite those pressures." While there are many paths to well-being, this book is designed to provide themes and topics for you to think about during your day, suggestions and observations to help reconnect you to your own innate wisdom, and to be fully in the moment, with focus, energy, and intention.
 

You’ll discover:

• The ancient roots and principles of shamanism and the practices of shamans, who straddle the spiritual and physical realms;
• The crucial concept of shamanism: the interconnectivity of all things;
• How to journey, tap into the wisdom of our ancestors, and how to find a guide;
• The Why of the journey--a rekindling of the connection to your own spirit;
• The importance of helping spirits, whether human, animal, plant, or other;
• Setting the stage for your journeys;
• The power of drumming;
• How to practice interpreting what you learn as you go along.
  

The book also includes an informative Q&A with the author, a detailed list of notes, resources, and references, a guide to journeys based on themes including Moon Ceremonies, Solstices and Equinoxes, and Welcoming the Spirit. Look inside Shamanism for Every Day.

What is Shamanism?

Shamanism is universal and not bound by social or cultural conditions. It’s the most ancient and most enduring spiritual tradition known to humanity. Shamanism predates and constitutes the foundation of all known religions or philosophies. In essence, shamanism is the spiritual practice of ecstasy. Ecstasy is defined as a mystic, prophetic or poetic 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 shaman’s trance is an intentionally induced state of ecstasy. Shamanic trance is characterized by its flexibility, ranging from light diagnostic states to full embodiment trance states. Shamans use intention and discipline to control the nature, depth, and qualities of their trance states. The shaman may progress through a range of trance states until they reach the level that is necessary for healing to occur.
 

The capacity to enter a range of trance states is a natural manifestation of human consciousness. The 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 training, practice and devotion to master any expressive art. Shamans master the art of ecstasy to see the true nature of the universe.
 
Shamanism is a way of perceiving the nature of the universe in a way that incorporates the normally invisible world where the spirits of all material things dwell. Shamans have different terms and phrases for the unseen world, but most of them clearly imply that it is the realm where the spirits of the land, animals, ancestors and other spiritual entities dwell. Spirit encompasses all the immaterial forms of life energy that surround us. We are woven together into a net of life energies that are all around us. These energies can appear to us in different forms, such as spirits of Nature, animals or ancestors. The spirit world is the web of life itself.
 
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 trance, induced by shamanic practices such as repetitive drumming. This second-order awareness can be developed over time or appear all at once, but once it is discerned the world is never the same. According to shamanic theory, the ordinary and non-ordinary worlds interact continuously, and a shamanic practitioner can gain knowledge about how to alter ordinary reality by taking direct action in the non-ordinary aspect of the world.
 
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 fifteen minutes, most people can journey successfully even on their first attempt. Transported by the driving beat of the drum; the practitioner journeys to the inner planes of consciousness to obtain personal revelation and spiritual experience.
 
According to shamanic cosmology, there are three inner planes of consciousness: the Upper, Middle, and Lower Worlds. The three realms are linked together by a vertical axis that is commonly referred to as the World Tree, or axis mundi. 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.
 
The shaman traverses the inner planes in order to change and shape experience. It is an inward spiritual journey of rapture in which the shaman interacts with the inner world, thereby influencing the outer 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.