Shamanism

Lakota Wheel in Shamanism
This version of the Wheel comes from the Lakota region and there are many variations. The Wheel is divided into four quarters which correspond to the four cardinal directions.

The East quarter is the direction of sunrise.

• Element : Fire.
• Color : Yellow.
• Totem Animal : Eagle.

After East we go clockwise to the South quarter.

• Color : Red.
• Element : Water.
• Totem Animal : Mouse.

West:

• Color : Black.
• Element: Earth
• Totem Animal : Grizzly Bear.

North is the midnight and the heavenly body of the stars.

• Color : White.
• Element : Air.
• Totem Animal : Buffalo.

The Wheel should be set out physically as an aid to meditation and journeying. Go with your feelings in representing the Wheel. Use a circular mat. In the East try a bundle yellow candles tied in yellow ribbon. In West try artefacts in black. In South try water in a red bowl. In North try anything white representing animals or snow. In the center light a candle to acknowledge the spirit. Find your own way of calling up the directions. You may want to close your eyes and use poetry, words, pictures or associations.

Soul concept, spirits in Shamanism:
The plethora of functions described in the above section may seem to be rather distinct tasks, but some important underlying concepts join them.

Soul concept in Shamanism:
In some cases, at some cultures, the soul concept can explain more, seemingly unassociated phenomena:

Healing in Shamanism:
May be based closely on the soul concepts of the belief system of the people served by the shaman. It may consist of the retrieving the lost soul of the ill person.

Scarcity of hunted game in Shamanism:
Can be solved by releasing the souls of the animals from their hidden abodes. Besides that, many taboos may prescribe the behavior of people towards game, so that the souls of the animals do not feel angry or hurt, or the pleased soul of the already killed prey can tell the other, still living animals, that they can let themselves to be caught and killed.

Spirits in Shamanism:
The beliefs related to spirits can explain many phenomena too, for example, the importance of storytelling, or acting as a singer, can be understood better if we examine the whole belief system: a person who is able to memorize long texts or songs (and play an instrument) may be regarded as having achieved this ability through contact with the spirits.

Medicine Shield in Shamanism:
The Medicine Shield makes a statement of our abilities and knowledge. It is also a way of grounding the experiences we have undergone. Your shield may represent your power animal, a special experience, a dream or an important journey. Although traditionally a Shield is made from animal skin these days we use canvas on an embroidery loop. A circle is the traditional shape. You may draw on your Shield, stick things on it, hang beads, feathers, embroider it and hang it on the wall.

Knowledge in Shamanism:
The shaman is a person who is an expert in keeping together the multiple codes through which this complex belief system appears, and has a comprehensive view on it in their mind with certainty of knowledge. The shaman uses (and the audience understands) multiple codes. Shamans express meanings in many ways: verbally, musically, artistically, and in dance. Meanings may be manifested in objects, such as amulets. The shaman knows the culture of their community well, and acts accordingly. Thus, their audience knows the used symbols and meanings, thats why shamanism can be efficient: people in the audience trust it. Such belief system can appear to its members with certainty of knowledge this explains the above described etymology for the word shaman. There are semiotic theoretical approaches to shamanism, and also ones that regard it as a congnitive map.

Initiation and learning in Shamanism:
In some societies shamanic powers are considered to be inherited, whereas in other places of the world shamans are considered to have been “called” and require lengthy training. Among the Siberian Chukchis one may behave in ways that “Western” bio-medical clinicians would perhaps characterize as psychotic, but which Siberian peoples may interpret as possession by a spirit who demands that one assume the shamanic vocation. Among the South American Tapirape shamans are called in their dreams. In other societies shamans choose their career. In North America, First Nations peoples would seek communion with spirits through a “vision quest”; whereas South American Shuar, seeking the power to defend their family against enemies, apprentice themselves to accomplished shamans. Similarly the Urarina of Peruvian Amazonia have an elaborate cosmological system predicated on the ritual consumption of ayahuasca. Coupled with millenarian impulses, Urarina ayahuasca shamanism is a key feature of this poorly documented society Urarina. Putatively customary Shamanism “traditions” can also be noted among indigenous Kuna peoples of Panama, who rely on shamanic powers and sacred talismans to heal. As such, they enjoy a popular position among local peoples.

Totems in Shamanism:
A Totem is an outward symbol. A Totem is a living object. It is an outward sign indicating inner meanings of power and unity. A Totem is both primitive and developed. Totems have a life of their own. They can convey a message to us and take us on a voyage. A Tribal Totem gives unity to those who identify with it. The most important Totems in Shamanism are animal Totems. Each of us has one or more animal Totems. Animals are our bridge to our instinctual past. Animals teach us wisdom.

Underlying beliefs of practice in Shamanism:
The shaman plays the role of healer in shamanic societies; shamans gain knowledge and power by traversing the axis mundi and bringing back knowledge from the heavens. Even in western society, this ancient practice of healing is referenced by the use of the caduceus as the symbol of medicine. Often the shaman has, or acquires, one or more familiar helping entities in the spirit world; these are often spirits in animal form, spirits of healing plants, or (sometimes) those of departed shamans. In many shamanic societies, magic, magical force, and knowledge are all denoted by one word, such as the Quechua term “yachay”. While the causes of disease are considered to lie in the spiritual realm, being effected by malicious spirits or witchcraft, both spiritual and physical methods are used to heal. Commonly, a shaman will “enter the body” of the patient to confront the spirit making the patient sick, and heal the patient by banishing the infectious spirit. Many shamans have expert knowledge of the plant life in their area, and an herbal regimen is often prescribed as treatment. In many places shamans claim to learn directly from the plants, and to be capable of harnessing their effects and healing properties only after obtaining permission from its abiding or patron spirit. In South America, individual spirits are summoned by the singing of songs called icaros; before a spirit can be summoned the spirit must teach the shaman its song. The use of totem items such as rocks is common; these items are believed to have special powers and an animating spirit. Such practices are presumably very ancient; in about 368 BCE, Plato wrote in the Phaedrus that the “first prophecies were the words of an oak”, and that everyone who lived at that time found it rewarding enough to “listen to an oak or a stone, so long as it was telling the truth”. The belief in witchcraft and sorcery, known as brujeria in South America, is prevalent in many shamanic societies. Some societies distinguish shamans who cure from sorcerers who harm; others believe that all shamans have the power to both cure and kill; that is, shamans are in some societies also thought of as being capable of harm. The shaman usually enjoys great power and prestige in the community, and is renowned for their powers and knowledge; but they may also be suspected of harming others and thus feared. By engaging in this work, the shaman exposes himself to significant personal risk, from the spirit world, from any enemy shamans, as well as from the means employed to alter his state of consciousness. Certain of the plant materials used can be fatal, and the failure to return from an out-of-body journey can lead to physical death. Spells are commonly used to protect against these dangers, and the use of more dangerous plants is usually very highly ritualized.

Methods in Shamanism:
Generally, the shaman traverses the axis mundi and enters the spirit world by effecting a transition of consciousness, entering into an ecstatic trance, either autohypnotically or through the use of entheogens. The methods employed are diverse, and are often used together. Some of the methods for effecting such trances:

• Tobacco (improves concentration, but is not psychotrophic)
• Drumming
• Dancing
• Singing
• Listening to music
• Icaros / Medicine Songs
• Vigils
• Fasting
• Sweat lodge
• Vision quests
• Mariri
• Swordfighting / Bladesmithing

Candles in Shamanism
Candles may be used in all manner of ceremonies. They are an important tool of the Shaman. In some groups the medicine wheel is set out on a circlular mat with the lighting of the candle at the center of the wheel affirming the precense of Spirit.

Music and songs in Shamanism:
Just like shamanism itself, music and songs related to it in various cultures are diverse, far from being alike. In some cultures and several instances, some songs related to shamanism intend to imitate also natural sounds. In several cultures, imitation of natural sounds may serve other functions, not necessarily related to shamanism: practical goals as luring game in the hunt; or entertainment.

Upperworld in Shamanism
The Upperworld is the realm of Gods and Angels. It is the home of the blessed, all that is beautiful. We can find inspiration from the Upperworld. Here we can find the meanings that form our spiritual quest. The Upperworld is the place to go in search for answers when we feel we are missing something. In the Upperworld we may seek the thread of our incarnation and follow it`s true path. The entrance to the Upperworld is usually via a high place like a mountain.

Consecration in Shamanism
You should consecrate any objects you intend to use in your shamanic work. Any consecration should honour the powers of life and state your intention. The element Fire as candle flame, Air as incense, Earth as stone or soil, and Water as a chalice of water. Light your candle and incense. Set up your medicine wheel. Declare your space by saying sacred words. Place the object to be consecrated in the medicine wheel. Call in each of the quarters in your own words. Then use each element to cleanse. Finish the ritual by thanking the Elemental powers for their help.

Europe Shamanism:
While shamanism had a strong tradition in Europe before the rise of monotheism, shamanism remains as a traditional, organized religion in Uralic , Altaic people and Huns; and also in Mari-El and Udmurtia, two semi-autonomous provinces of Russia with large Finno-Ugric minority populations. Some peoples, which used to live in Siberia, have wandered to their present locations since then. For example, many Uralic peoples live now outside Siberia. The original location of the Proto-Uralic peoples (and its extent) is debated. Combined phytogeographical and linguistic considerations (distribution of various tree species and the presence of their names in various Uralic languages) suggest that this area was north of Central Ural Mountains and on lower and middle parts of Ob River. The ancestors of Hungarian people or Madyars have wandered from their ancestral proto-Uralic area to the Pannonian Basin. Shamanism is no more a living practice among Hungarians, but some remnants have been reserved as fragments of folklore, in folktales, customs.

Korean shamanism:
Shamanism is still practiced in South Korea, where the role of a shaman is most frequently taken by women known as mudangs, while male shamans (rare)are called baksoo mudangs. KA person can become a shaman through hereditary title or through natural ability. Shamans are consulted in contemporary society for financial and marital decisions. The Korean shamans’ use of the Amanita Muscaria. In traditional practice is thought to have been suppressed as early as the Choseon dynasty. Another mushroom of the Russula genus was renamed as the Shaman’s mushroom. Korean shamans are also reputed to use spiders over the subject’s skin. Colorful robes, dancing, drums and ritual weapons are also features.