Navigating the Complex Relationship between Sex and Shamanism

Welcome to the fascinating realm of shamanism and sexuality! This article will explore the complex relationship between sex and shamanism. For thousands of years, shamans have explored the spiritual, emotional, and physical realms of human experience. As they have done this, they understand the power of sexuality and its profound impact on the shamanic experience. We will explore how shamanism can help us to embrace our sexuality, use it in a sacred way, and ultimately become empowered and open to the divine mysteries of life. So, let us begin our journey together and learn how to navigate the complex relationship between sex and shamanism.

Shamans and Sex

It is essential to recognize that our attitudes, beliefs, and feelings about any topic pass through the filters of our conditioning. We have all been conditioned by our cultures, upbringing, and history. This is also true for shamans. So shamans in any culture will not be completely free from the norms, beliefs, and attitudes about sex coming from that culture.

One doesn't have to practice shamanism to take a step back and see that the way many cultures treat sex is unhealthy. In the culture and time I grew up in, sex was often called "dirty." It was sinful to be hidden away and not discussed in "polite company."

Girls who liked sex were "slut shamed," and boys were encouraged to "score." to prove their masculinity. This setup is unhealthy for boys and girls and creates a world where sex is competition, with few rules and no winners.

Shamans have a unique perspective on the spiritual aspects of sexuality. In my opinion, this gives shamanic practitioners and teachers, such as myself, a duty to talk about the sacredness of sex. Sexual activity is a healthy expression of nature when empowering and not victimizing.

Sex can also be an incredible tool for healing and magic. Eastern schools, such as those that teach Tantra, understand the power of sexual exergy for spiritual awakening. This is not generally explored in mainstream Western shamanism courses.  

In some indigenous shamanic cultures, shamans enter marriages with helping spirits in non-physical reality. They have intercourse and even produce children in the spirit world. This is an ancient, accepted and powerful practice. It speaks to the shaman living in and being an emissary between worlds.

Some students of shamanism experience helping spirits, including power animals, attempting to have sex with them. This can be shocking, especially equating it to the physical world. But this type of union can be an attempt to merge energy, and it is never intended to harm the practitioner. Teachers should be prepared to explain this in a positive way that comforts students.

Sex positivity in shamanism

I am a proponent of sex positivity in spirituality, particularly in shamanism. I believe that sex-positivity moves towards healthier cultural attitudes towards sex, sexuality, and individual expression. But what do I mean by sex-positive?

Being sex-positive means viewing all consensual expressions of sex, sexuality, and gender as valid. You will notice the word consensual here - consent is king. 

First, let's talk about expressions of sexuality. Many terms today describe certain types of sexual identity - straight, gay, bisexual, polyamorous, asexual, etc. Many spiritual traditions have ideas about what types of sexual activity, orientation, or expression are OK. 

The main issue with Western spirituality's sexual ethics is that they have led to unethical behavior. It seems like the entire planet has a destructive shame complex about sex which has led to things like violence toward others. Many places still exist where being gay can get you killed.

Empirically, being sex-positive is a healthier position. Shame is, by far, the most destructive complex available to us. It tells us we are wrong, broken, or bad for being who we are. It tells us we can't be part of our culture because we don't conform to its norms.

As someone who practices and teaches shamanism, it is ALWAYS my goal to empower the people I work with. I work hard to create a sacred space that accepts each person with loving kindness and makes them feel comfortable being who they are.

Clients and students must also be comfortable talking to me about all their lives. I will talk about sexual ethics next.

A note about gender, gender identity, and gender expression: gender is a social and cultural construct different from biological sex. Cultures treat gender differently, and gender norms change dramatically over time. 

Many traditionally shamanic cultures recognize more than two genders - some as many as five. In some cultures, people considered non-binary or transgender in Western society are highly revered as spiritual leaders and artists. Some indigenous people may identify as "two-spirits," reflecting non-binary gender identity. 

As a practitioner of shamanism, we must honor diversity. The universe expresses itself in infinite variety, a natural and observable quality of the source or god. Humans are a part of nature; as a species, we are stronger when we embrace diversity.

I promised I'd talk more about consent because all sexual activity MUST be consensual. Sex-positivity does not mean that all activity is a go regardless of consent. Children, animals, and people who are drugged or unconscious cannot consent positively.

Someone came up with an excellent analogy for consent using tea. You may offer someone a cup of tea, and they may say yes or no. You cannot force them to drink tea if they say no. Someone may say yes to a cup of tea but change their mind after you pour them a cup or after they taste it. You cannot force them to finish the tea. You cannot pour tea down the throat of someone inebriated or passed out. Someone who drank your tea previously may only want to drink tea with you sometimes or never again.

Some thoughts about sex-positivity in shamanism:

1. Respect that humans are a part of and reflect the natural world. The way people identify and express themselves mimics nature's infinite diversity. Embrace this diversity as beautiful.

2. Sex is natural, powerful, healthy, and part of our spiritual life. 

3. All consensual sexual activity is valid. Consent is king.

4. Shame is toxic. It is often used to prevent people from acting outside social norms, even when harming nobody else. Love is acceptance and an opposite of shame.

Sexual ethics for shamanic practitioners and teachers

My shamanic teacher always stressed ethical practice, and it is obvious why ethics are so important. Shamanism offers a robust set of tools but, like with all tools, potential misuse exists.

I have read many stories about people having sex with their shamans. There are other stories of people sexually assaulted by unscrupulous shamans under the influence of plant medicine, like ayahuasca. Sexual assault is beyond unethical, but what about consensual sexual encounters?

For me, it's crucial to draw apparent boundaries with my clients and students. This is important for their spiritual and emotional safety and to prevent confusion. It may sound harsh, but I don't socialize with students or clients. This is not because I don't like them; they should apprehend the nature of the relationship.

Even if I were not in a committed relationship, I would not have sex with a client or a student. This is just too risky for them and me. There is a natural power imbalance between a teacher and student and a client and spiritual healer. This is not to say I am better or above anybody else, but I have the knowledge or ability they are coming to me for. There is something they are hoping to get from me. There may be a financial exchange for my time and services, but I do not want them to get confused about the relationship.

I discourage any idolization. I have had a client or two tell me something like they were honored or awed to be in my presence. This is not something I'm comfortable with, and while I appreciate people being courteous, I'm not a guru or object of anybody's worship. I'm a guy who's done some work and learned some things, and I'd instead work with you to show you how powerful you are.

I also know about transference. I am not a therapist but I sit and listen to my clients non-judgementally. This can lead to transference - a projection of inner feelings - sometimes interpreted as romantic feelings. A practitioner should understand this and be prepared to handle it with sensitivity and compassion.

On the rare occasion where a healing ceremony involves physical touch, I always describe precisely what I might do and ask for explicit permission that makes it OK for a client to refuse. For example, I might explain, “In this ceremony, there is a certain point where I usually cup my hand, place it in the center of the client’s chest and blow into it. If you’d prefer, I do it another way; I am happy to.” This hopefully makes the client comfortable enough to say, “I’d feel better if you did it another way,” if that’s how they feel. But informed consent is always at the center of my practice.

Sometimes while working with clients, they can feel a release or surge of energy. I have had a client describe this as sexual energy arising in her. She understood what this was, but we spent some time discussing it. During healing, the energy that passes through the nervous system can sometimes stimulate erogenous zones. This nervous stimulation can cause arousal during a session. It is important not to shame a client for having natural feelings. When you calmly explain what is happening, the client can remain comfortable. Encouraging a client to talk through their feelings allows the emotions to subside naturally. This, in itself, is healing. The client feels protected and heard and, most importantly, no shame.

Shamanic Sexual Healing

Shamanism offers many tools that help work with sexual issues. Shamans recognize that humans are multidimensional - we have a physical body, energy body, soul, body, and spirit - to name a few dimensions. Sex, as anyone who has practiced sex magic or Tantra, can tell you, taps into and reflects every human dimension. 

All trauma, including sexual trauma, can cause what shamans call soul loss. This is a fracturing of the soul body - which can result in the parts of us getting "lost." The treatment for this is a ceremony called soul retrieval. Soul retrieval is powerful and has been a critical part of my healing journey.

I have performed soul retrieval for countless clients with a history of sexual trauma. Results can take some time to realize, but the power of the ceremony is evident. One of the things I like about soul retrieval is there is no need to relive the original trauma, and it can work well while someone undergoes traditional trauma-informed therapy.

Beyond trauma, shamanism can help with issues that affect sexuality. Ancestral issues, energy blockages, past life issues, etc., can all come through in our sex lives. Shamanism addresses the spiritual roots of healing, so do not forgo medical or mental health help when warranted.

As a shamanic practitioner, I also recognize that relationships have a spirit. Spiritual healing can be done for couples, families, and even organizations. Couples, or other groups experiencing issues, may seek traditional counseling or sex therapy while seeing a shamanic healer to address the relationship at all levels. 

Sex Magic and Shamanism

Sex magic is the use of sexual energy for magic. Let me break this down a bit. Magic is the art and science of changing reality in accordance with the will using non-physical means. Using this definition, activities such as wishing on a star, prayer, and shamanic healing are all magical acts. Sex magic uses the mental and emotional states and energy generated during sexual arousal or orgasm as part of magical acts.

Shamans work in what we call non-ordinary reality. Shamans access these spiritual realms during an altered state called a shamanic journey. A shaman will separate part of their consciousness as an astral body to access these realms, communicate with helping spirits, gather information, and act as healing intermediaries.

Adding sexual energy to these practices can enhance them in many ways. First, the shamanic state of consciousness is a form of Ekstasis - being in an altered state beside oneself. As you might guess, Ekstasis comes from the same Greek word as ecstasy. Sexual arousal and activity can add power to the state. This is not something I've seen taught, but experimentally I can say it is potent.

Sexual energy can be channeled for healing, manifestation, and spiritual awakening. The Tantric schools of Yoga and Buddhism have been doing this for thousands of years. Many of the teachings of these schools have been hidden away for ages - as they might not conform to exoteric cultural norms. The practice of shamanism offers tools for deeper self-exploration and magic.

This is not something I am teaching yet, and I do not use sexual energy with clients. I hope to develop training in this area in the future as I feel it is a necessary but neglected topic.

Shamanism and the Fae

In learning to practice Shamanism, one will sooner or later encounter human-like spirits known to some as fae. Some practitioners regularly work with these ancient spiritual beings, and some merely encounter them during their journeys.

We can learn to work with fae through shamanic practices in ritual and ceremony. This article will explore Shamanism's relationship with the fae and discuss how to work with them.

The fae - what are they, and how do they interact with us

The fae are nature spirits that live in our natural environment. There are names for the fae in almost every culture - menahune, leprechauns, elves, sprites, fairies, tomte, and kontomble - these nature spirits show up everywhere there are humans.

Some of these nature spirits are strongly tied to the place where they live, while others seem to travel.

They can be seen as guardians of the land and help humans connect with their environment and find healing, insight, and guidance. Stories of human interaction with the fae have been around since ancient times. They can be mischievous, even dangerous, but possess wisdom and power.

Practitioners can call upon them in times of need to bring balance and harmony. They are protectors of the land. In some cultures, such as Scandinavia, these spirits can be bargained with to protect homes and farms.

From a shamanic perspective, these non-human people are residents of the middle world. The middle world is the spiritual layer of the 3D world we inhabit. This is a spiritual reality that is close to our ordinary waking world. This is why people can sometimes see and interact with the fae.

Types of fae and their roles in shamanic practices

Shamans in different cultures practices often interact with the fae as nature spirits. The fae have become more elusive as nature has become less wild, but their presence is still felt in shamanic work. Fae come in many forms and serve varied roles in shamanic practices, from guiding practitioners to helping with healing rituals.

Sometimes the fae are divided into two broad categories: elemental fae and forest fae. Elemental fae come from the four elements – water, earth, fire, and air – while forest fae are associated with plants, animals, and other wild creatures.

Elemental fae can be called upon to help heal a physical wound or illness. They can also help purify the environment and bring clarity and focus to a spiritual journey. Forest fae are best consulted for guidance during spiritual practices, such as shape-shifting, an advanced spiritual practice.

Tips on working safely with fae

When working with the fae, it is essential to take certain precautions to ensure safety and respect for their energy. Here are some tips for working safely with fae in your shamanic rituals and practices:

1. Establish Boundaries: Before engaging with the fae, it is crucial to establish boundaries. You can do this through prayer, visualization, or speaking aloud. Invite them to talk with you, but never demand. Call in your helping spirits to mediate - always in middle-world work.

2. Set an Intention: Before engaging fae, set an intention for what you want to achieve with their help. Make sure it is clear and concise so that fae can understand and work towards your desired outcome.

3. Offer a Gift: A small offering such as flowers, incense, or food can be offered to the fae to thank them for their help and guidance. I suggest offering them something traditional to the culture that lived on the land before you. If you are going o leave something in nature - make sure it is in harmony with the land, plants, animals, and water.

4. Release and Thank: After your ritual or journey is complete, bid them farewell and thank them for their assistance. In Shamanism, harmonious relationships with spirits are essential.

Following these tips can ensure a safe and beneficial experience when working with the fae.

Conclusion

The fae, or nature spirits, are essential to shamanic practices. They come in many forms and serve varied roles, from guiding practitioners to helping with healing rituals. To work safely and respectfully with fae when engaging in shamanic practice, it is essential to set boundaries, have a clear intention for the desired outcome, offer them a traditional offering as thanks for their help and guidance, and take time to release fae at the end of your journey. By understanding who fae are and how they can be called upon during spiritual work, we can gain insight into our lives while honoring these powerful beings that inhabit Mother Nature's realm.

Maine Shamanism

In this post, I will examine the state of shamanism in Maine today. Whether you are interested in a healing ceremony or finding a teacher, I hope to give you some background information and some guidelines. If you are not in Maine, a lot of the information here still applies.

When I first got the message to learn shamanism, I was worried about finding a shamanic teacher. I thought, "I live in Maine, not Peru, or Mongolia. How's that going to work?" Upon looking, I was surprised to find a vibrant community full of shamanic teachers and practitioners in the Pine Tree State.

Now that I have been in shamanic practice for a number of years, I find myself strengthened by the compassion of the healing community. I have met some wonderful friends and skilled healers living in Maine (and in other states throughout New England).

Why Is There Such a Large Shamanic Community in Maine?

Finding such a large and active group of teachers and practitioners of shamanism in one of the least populous states in the US was pleasant, yet puzzling to me. Maine also happens to be the least ethnically diverse state, with the oldest average population. To say it plainly, Maine is mostly full of older white people.

Growing up here I was not exposed to a lot of "non-Western" spiritual thought. Yoga and meditation were rare. There may have been one metaphysical bookstore that I was aware of, and the "Satanic Panic" when I was a boy scared most folks away from anything outside of mainstream religion.

So it was a little puzzling for me to find out the community here is so large. I have spoken to others from much larger states who have had difficulty finding a community there.

Maine's Deep Connection To Nature

Shamanism is a path of wholeness and connection. It is about our deep relationship with self, others, nature, and spirit.

Maine is a state of amazing natural beauty and resources and many people here live in close relationship to nature. Our natural resources, from fishing to forestry employ a lot of people here. A lot of our tourism comes from our beaches, ski slopes, and pristine hiking and camping areas. Maine has 3,000 miles of coastline.

Of course, Maine is also the home to L.L. Bean, the world-famous outdoor outfitter.

It seems natural to me that shamanic people who love to spend time in nature might choose to incarnate or move to a place just like Maine. Access to nature is close by to everyone, even those who live in cities like Portland or Augusta. I have even been on a guided foraging walk in Portland where there were lots of edible plants to be found.

Maine's Fierce Independent Nature

Mainers are kind of a unique bunch. My grandmother will turn 106 this year - she was born in Maine in 1916. She is fierce. Back then there were few hospitals (almost everybody was born at home). There were no stores where she lived - they bought everything from meat to clothing from the back of wagons. There was no public transportation, and unless you were wealthy, no cars or horses - you walked everywhere you needed to go.

When I think about what it took to survive in Maine's rugged wilderness before that, it's easy to understand Mainer's propensity for self-reliance.

Though shots were never fired, Maine also once kind of declared war on the UK over disputed territory along the Canadian border. It makes me chuckle a little to think of my ancestors thinking they could take on the British Empire, but there you are.

I believe this independent, self-reliant nature contributes to the growth of the shamanic community here. Shamanism is a path of direct revelation - meaning you get your own answers and don't rely on any human authority. We have a healthy distrust of authority here.

Finding Shamanic Healing in Maine

Most shamanic healers practicing what we call core shamanism do not go by the title of "shaman." The teaching says that one does not apply the title of "shaman" to oneself. It is something that is bestowed by the community.

Depending on what I am doing (teaching, coaching, or healing) I may refer to myself as a shamanic practitioner, teacher, or spiritual coach. Sometimes I'll use the term shamanic healer. I promise I'm not trying to confuse anybody. There aren't formal titles, so I try to describe myself using terms that show the role that I'm playing.

If you are looking for a healer using Google, you can try to search for shamanic healing or shamanic practitioners. There may be Facebook groups or pages where you can get in touch with people in the community

No Shamanic Practitioner is Good at Everything

Shamanism is an incredibly broad area of study. Unlike some modern forms of energy healing that can be learned in a short period of time, training as a shamanic practitioner can take years. Beyond that, most practitioners will choose to focus on things they're drawn to due to life experience or interests.

For example, in the first couple of years of my practice, 100% of my clients came to me for help with trauma. Having studied shamanism in order to work through my own PTSD, there was a "wound resonance." And soul retrieval, the shamanic treatment for trauma, still is a specialty of mine.

An ethical practitioner will refer you to a trusted colleague if you are looking for something they don't do. I love animals, but I do not have experience in animal communication - I would refer you to someone else to work with a pet. I know practitioners who choose not to work with possession cases - they will refer. I have had other practitioners refer clients to me with sexual issues because they were not comfortable.

This is one of the really nice things about the Maine shamanic community - most of us have numerous practitioners to refer people to if they would be better served by someone else.

Do I need to find a shaman near me?

Many people prefer to see a healer in person, but the truth is that shamanic healing works well long-distance as well. I see clients from all over the world via Zoom. Shamanic healing happens on the level of the soul body where time and space kind of break down.

Since the pandemic, I, and many others, have switched to exclusively virtual appointments for long-distance healing sessions. In my experience that works just as well as in-person healing.

I like to see my clients when I speak to them, but I know others who have done sessions by phone for many years. So no, you don’t necessarily need to find someone close by, but sometimes clients like knowing I’m in the same state.

How Do I Become a Maine Shaman?

I believe that the practice of shamanism is everyone's birthright. If you are a human being, it is highly likely that you have ancestors from a shamanic culture. Recent EEG research studying 500 practitioners during a shamanic journey showed that they entered a unique brain state. Our brains are wired for shamanic journeying, so clearly there was an evolutionary advantage in humankind's distant past that made journeying something most people can do.

If you are interested in learning more about shamanism or even someday becoming a shamanic practitioner, you have a number of options.

The three basic options for learning shamanism are:

1. Group classes - either in person or over a videoconferencing (such as Zoom)

2. One on one mentoring

3. From books, videos, or audio recordings

Learning to journey from books and videos is a bit like learning karate from books. You might get the gist, you may have some success, but there will be nobody there to help you correct things. There is a lot of discussion in shamanic training. As a teacher, I am watching my students constantly on a physical and nonphysical level to ensure the greatest chance of success. It's not the best approach for beginners, and not what I'd recommend,

One-on-one mentoring for shamanic studies is a fantastic option if it works for you. You have the undivided attention of a teacher for short sessions. This can speed up learning significantly. I love mentoring students because I can also customize their learning to focus on areas that most meet their goals. The drawbacks to mentoring can be the cost and not having a community of learners around you.

Group classes are another great option. From Introduction to shamanism workshops to shamanic apprenticeships and beyond - having a cohort of students studying the same thing with the same teacher gives you people to depend upon. Most of my years of study have been with cohorts of other students. It's good to have other people to practice with as well. the drawback is that you have to go at the same pace and study the same things as everybody else.

Learning to Journey

The most important thing you have to learn to begin with is shamanic journeying. Fortunately learning the basics of journeying is not difficult and can usually be learned in a weekend introductory class or in a few mentoring sessions. Most people start out by taking a 2-3 day Introduction to Shamanism Class, or by finding a mentor to teach them one-on-one.

There are video courses and books where you might learn shamanic journeying, but I think these have limited value. Frequently students of shamanism need corrections, clarifications, and troubleshooting. This is why seeking a qualified teacher is really your best bet.

I spent several years of trial and error with real students to a method of teaching journeying that has shown that gives first-timers the greatest chance of success. This came from teaching Intro classes for a few years and seeing a couple of students in each class struggle in the beginning. Once in a while, a student would go through the whole weekend class and not be able to journey.

It took talking to other teachers, a couple of decades of experience with adult learners, and research into teaching methodology to hone in on this method. As a teacher of shamanism, I'm very proud of my students, and I am always very happy when they are able to journey without struggle

One-on-one mentoring is going to give you the most individualized instruction, but there are also advantages to being in a circle with other learners.

Training to be a Shamanic Practitioner

When I first started out in shamanism, I had no intention of working with anybody else. The Universe had other intentions. I did not hang out a shingle as a shamanic practitioner until I had undergone years of training. If you think you want to work with other people, always do so ethically, and make sure you have enough training to do so.

We do not let first-year med school students open up a practice and start working on patients. There's no licensing board for shamans, but ethically you should be able to handle the things you're likely to run into.

For me, I did a year-long apprenticeship, a two-year initiatory training, specialized training in wound healing, curse unraveling deposession, and soul-retrieval before I saw clients for healing work. Along the way, I learned past and parallel life healing, ancestral healing, Medicine for the Earth, healing with planetary energy, and some other really specific forms of healing. Like medical professions, I constantly seek continuing education to serve my clients and students the best that I can.

Finding a Shamanic Teacher in Maine

Whether you are looking for a workshop or class in shamanism or looking for a mentor, there are a few things you should consider.

First off, the fit is extremely important. Fit is hard to measure, but it includes things like:

• Do I trust this person? What are their ethics? In shamanism, ethics are critical, particularly between student and teacher. While it can be difficult to get a full picture of someone from an initial conversation, you can get a feel. Is this person honest and upfront about everything? Are they too salesy or pushy? Do they talk badly about others? If anything about your interaction with a potential teacher makes you nervous, they should welcome you asking about it and be able to answer without getting defensive.

• Do the real-world arrangements work for me? Every teacher works differently, so look to things like schedule, costs, etc. How does it work with your life? You're not going to be very successful if you sign up for classes you can't attend or get into a mentoring arrangement that you can't afford.

• How is the personality fit? Again, all shamanic teachers are completely different. A weekend class is one thing but think about if you can learn from someone before entering into a long-term teaching relationship with them. Are they adaptive to your needs? I am somewhat extroverted and I have students who are somewhat introverted. I adapt my approach for them so they are safe and comfortable.

Your safety - mind, body, and spirit - need to be a shamanic teacher's #1 concern.

Training in shamanism, like any spiritual practice, can bring up strong emotions, shadow material, even surface some past traumas. If this happens in a safe container created by a compassionate teacher, this can be healthy. However, a teacher should not push you or re-traumatize you on purpose.

If you experience difficulty processing emotions that come up during training or have any cognitive or health repercussions, an ethical teacher will recommend you seek professional help.

Anyone acting in a capacity as your shamanic teacher or mentor should not also be acting as your physician or therapist. Even if they are licensed professionals, confusing those relationships is not healthy. A caring teacher will be concerned for your wellness. They will not recommend you change any medical or mental health course of action without consulting your doctor or other professional.

To summarise, a shamanic teacher should strive for a deep understanding of your personality and be adaptive to your needs. They should also be concerned for your safety and wellbeing. Make sure you feel safe and comfortable with the teacher before enrolling in classes or entering into a mentoring arrangement.

The Future of Maine Shamanism

The future of shamanism in Maine is very bright indeed. As the community grows and forms more connections, I see drumming and journeying circles being formed classes, and Facebook groups. I am personally working on projects with others to support the community. I see others doing the same.

The modern shaman

In this article, I will distinguish between people who are called modern shamans and those who are traditional. Traditional shamanic cultures cannot also be modern. Nothing here is a value judgment. Words can carry a lot of baggage, and I choose to use terms here that are, hopefully, nonoffensive and well understood.

I use the term modern shaman here, though I do not refer to myself as a shaman. I call myself a shamanic practitioner or teacher. In the teaching tradition I came from, one does not refer to oneself using the term shaman. It can be used or given by others, but many consider it bragging by giving oneself that title. Again, there is no judgment here for people who come from a different tradition. This difference is like the difference between Jewish people celebrating Hannukah and Christians celebrating Christmas. They're just different traditions, and both are great.

What is the modern shaman?

A modern shaman is a person who has gained the abilities of a shaman through the study and practice of traditional shamanism. This person, however, may not live within a shamanic culture or be a hereditary shaman. Most modern shamans practice what is called Core Shamanism (more on that below).

How did modern shamanism come about?

Anthropologists have been studying shamanism for many years. In the 1970s, anthropologist Michael Harner spent time with traditional Amazonian shamans and went through ayahuasca ceremonies. In 1980, Harner published a highly influential book, The Way of the Shaman: a Guide to Power and Healing. A year before that, he had founded the Center for Shamanic Studies, which is now the Foundation for Shamanic Studies.

Michael Harner started teaching what he called Core Shamanism, which is what nearly all modern shamans practice. His students spread his teaching globally. To give you some perspective, Michael Harner is my teacher's teacher's teacher. I guess you might call him my shamanic great-grandparent.

What distinguishes modern shamanism from traditional shamanic practice?

Anyone who practices shamanism has standard methods. The shamanic journey defines shamanic practice everywhere.

All shamans practice within the context of their culture. In shamanic cultures, the shaman is the primary spiritual functionary within a social group. A practitioner may serve as a functionary with modern shamanism, but they're likely many more. For example, I live in a town of 5,000 people. There are seven churches in my town, as well as a religious community.

In every culture, some aspects of spirituality will be different. Each culture has different prayers, rituals, songs, dances, etc. We use the word shaman in English, a loan word, but different cultures have different languages.

So, as far as the practice goes, the journey is the same. Working with helping spirits is the same. Both use altered states of consciousness.

Here are just two of the main differences:

Shamanic selection

Shamanic selection refers to the people who choose shamans and the way they are selected.

Many indigenous cultures select people to undergo shamanic initiation and training based on culturally essential factors. Those factors might be being born with congenital disabilities, hit by lightning, or experiencing a life-threatening illness. The selection might also be hereditary, being passed from parent to child or grandparent to grandchild.

Most traditionally shamanic cultures recognize the shamanic crisis. The shamanic crisis is a life-altering episode related to physical or mental health. The crisis is always traumatic. Healing from the mental and spiritual wounds from trauma is vital to the spiritual makeup of the shaman.

In non-shamanic cultures, people can self-select to become shamans - sort of. While anybody can sign up for courses in shamanic practice, most will not have the desire to continue beyond basic training. Most people who become shamanic practitioners who work on behalf of clients will have gone through a shamanic crisis.

There is no governing body, license, or religious leader in shamanism. Anybody could call themselves a shaman. However, I haven't come across anybody I would consider a charlatan or "plastic shaman" in my years of practice. I think spirit has a way of quickly weeding these folks out.

Use of psychedelic plant medicines

Many indigenous cultures have been using plant medicines for psycho-spiritual purposes for thousands of years. There are healing practices around such substances as ayahuasca, psilocybin, peyote, and fly agaric mushrooms. (yes, technically mushrooms aren’t plants) The use of psychoactive substances for spiritual practice is widespread - from ancient Egypt and Greece to today's Amazon basin.

These powerful psychedelics are sometimes called entheogens. The word entheogen means a substance that creates n experience of god.

While ayahuasca ceremonies have become big business, not without risks and drawbacks, there are still tribes using aya the traditional ways. Most modern practitioners do not use

What does it take to become a modern-day shaman?

Modern shamans are healers, coaches, and advisors. Some may go on to teach.

For me, the path to serving others was quite long. I first came to shamanism to heal from a mental health crisis I now recognize as a shamanic crisis. I got accepted into a year-long apprenticeship. At that point, I had no intention of being a practitioner. But I found II liked working with people.

I went on to complete several more years of training and initiations. I did specialized training in soul retrieval, wound healing, curse unraveling, and other topics. I went on to do a shamanic teacher training program.

Ethically, I think there is a core set of skills and a level of personal development that a person must acquire before hanging up a shingle as a shamanic practitioner. I would treat the training required like a university degree program. It is more intense than that, but the time required is similar.

One thing this does is weed out dabblers. Also, this prevents clients from going to ill-prepared practitioners who don't have some of the many skills required to work one-on-one. I had a lot of fears and insecurities as I went through my training. It's helpful to look back at those times and see that the training prepared me for this work.

I think that some people come to shamanism for the "magic" part of it. I am not a proponent of that and don't think magic is an excellent way to view healing. Some people are motivated by the sense of power they believe the shamanic practice may give them. This viewpoint is all egotism, which initiation will bring to the surface.

To be a good healer, a practitioner works towards becoming a clear channel for spirit to pass through. We refer to this as "becoming the hollow bone."

What About Ayahuasca?

Ayahuasca is a psychedelic drink made by indigenous peoples of the Amazon basin, and now used all over the world. Its active psychedelic component is DMT, an incredibly powerful hallucinogen. Because DMT breaks down in the digestive tract, Aya also includes an MOAI or monoamine oxidase inhibitor. This addition makes it so DMT can be effectively ingested.

Why am I writing about Ayahuasca?

Well, for a couple of reasons. One is that Aya has become incredibly popular recently with people seeking “shamanic” experiences. I also have a number of people coming to this page looking for ayahuasca ceremony in Maine. Most importantly, I have heard and seen some absolute horror stories from people using ayahuasca, and I feel like nobody is mentioning these cautionary tales.

I’m no expert in ayahuasca, I have never done it. I do not lead ayahuasca ceremonies. I know and have met lots of people who have taken it. I know shamanic practitioners who have clients with very bad experiences. So I will speak from second-hand experience, but also from my role as a shamanic teacher.

I will not tell you whether you should or shouldn’t try Aya, but I feel like you should be as informed as possible before you do something that potentially dangerous or life altering.

Each ayahuasca ceremony can last for many hours. During that time, most people purge - with both vomiting and diarrhea. If you are having a “bad trip” there is no antidote. You cannot stop the experience. As someone who has done ayahuasca told me - once you buy the ticket, you’re going for the ride.

Is Ayahuasca Dangerous?

The truth is that some people have died from ayahuasca, and some people have wound up institutionalized at least temporarily from the effects. I would say that it’s dangerous in and of itself. It affects people in relatively unpredictable ways as it works on serotonin and other body chemistry.

There is very little research on the safety of ayahuasca, but there have been some reported deaths and other negative health repercussions. There have been some allergic reactions, interactions with other drugs, effects on undiagnosed health conditions. The potentially fatal risk of serotonin syndrome is something to consider.

People who prepare the brew, may include lots of other plant material, and you may not know how you’re going to react to those.

Caution is definitely in order.

Because ayahuasca became so trendy and profit-making, there are also unscrupulous “shamans” out there. There have been stories of ceremony participants being sexually assaulted.. If you are going to put yourself at the mercy of a practitioner for hours or days, take every precaution and do your research to know who you’re dealing with.

Like most hallucinogens, ayahuasca is not legal in the United States and in many other countries. While I have not hear of anyone getting arrested for participating in a ceremony, iit is something to consider.

From my own spiritual observations of people who have done Aya and other entheogens, they tend to blow you wide open, and not everybody is prepared for tthat. Someone walked into a talk I was giving whose pupils were “off” and etherically, looked like he had very large insects whizzing around his head. He definitely had “hitchhikers.” He was quite ungrounded and a bit dissociated. I talked to him during a break and, as I expected” he had done a lot of ayahuasca and a bunch of other psychedlics.

Will I Have a Spiritual Experience on Ayahuasca

Ayahuasca falls into a group of drugs called “enthogens” which means something that can give you an experience of God. People do have profound spiritual experiences on ayahuasca, and healing can take place. But spiritual doesn’t necessarily mean euphoric or even pleasant. This is something to prepare for.

It’s very common for people to see bugs and snakes and monsters. Sometimes there are auditory and other effects. As with anything, there are no guarantees about what kind of experience you will have - but it will most likely be profound.

Having talked with probably dozens of people who have done different entheogens, including aya, it doesn’t seem to be a shortcut to enlightenment to me. Others certainly might disagree. It seems to be helpful in pulling up some of our shadow - and that could be very useful. It also seems helpful in showing us our connection to everything in the universe, and that can be profound.

I fully support the clinical trials going on now with psychedelics, and many of them look promising for mental health. One mechanism they seem to work on is brain plasticity, allowing the brain to more easily create more desirable pathways. I think this is an area where shamanism and science can play really nicely together.

Do You Recommend Ayahuasca?

I do not make recommendations for or against participating in an ayahuasca ceremony. I believe in body autonomy - that consenting adults can choose for themselves. However, I believe in informed consent - you should know what you’re getting into and the potential risks, I see very few people talking about the risks and drawbacks associated with Aya - and this is worrisome.

When I journey, or teach students to journey, I use rhythm to help generate the altered state - usually by drumming. We do not use chemicals to drive or enhance the experience. When we wish to end the journey, we just come back. Within a few minutes, everybody is back in the room and fully grounded. Personally, I like having that level of control over the experience.

I’m really on the fence about the risk / reward ratio of ayahuasca. Sine I haven’t done it myself, personally I feel the risk isn’t worth the reward. But you choose what’s right for you. Just make sure you are as informed as possible before you choose something potentially lethal.

I believe that almost anybody can safely learn shamanic journeying without the use of psychedelics. Self-healing is a process, and there aren’t to many shortcuts without tradeoffs.

How does a shaman go through initiation?

Initiation is big topic when it comes to shamanism, and there are a lot of misconceptions. Many people want to know if they can just go through an initiation ceremony to become a shaman. A lot of people don’t know what initiation does. I hope to break things down for you so there will be a clearer understanding. I welcome you to contact me with any questions that arise.

Initiation, as the name implies is a beginning. Birth is a type of initiation. I also see death as an initiation. Many life passages can be viewed in a similar way.

Shamans are Initiated By Spirit.

The way that shamans are selected, called, and trained varies in different cultures. There may be years of apprenticeship, mandatory teachings, vision quests, etc. before someone is allowed to serve as a spiritual functionary in a given culture.

Ultimately, a shaman is initiated by spirit itself. This means that the shaman has worked with spiritual forces and has become a clear channel for spirit. We often refer to this as “becoming the hollow bone”

The hollow bone metaphor is a good one. One has to clear out the “junk” in order to become a clear pathway for spirit to act in this world. When I perform a healing ceremony on a client, for example, I am not doing the work. I am stepping out of the way, dropping my ego, and allowing spirit to work through me to do the work. This level of surrender to spirit does not come easily to most people. It did not come easy to me in the beginning.

An Initiation Ceremony Is Not Necessarily an Initiation

A ceremony is a ritualistic event marking something special. A wedding is a ceremony marking a commitment by two people. A ribbon-cutting ceremony may mark the opening of a new business. Ritual, in its case, means a symbolic action. The actual cutting of a ribbon is a ritual symbolizing the opening. Exchanging rings during a wedding is an action symbolizing shared commitment.

In my life, I have participated in a lot of initiatory ceremonies. Going back to childhood, I went through ceremonies in Cub Scouts and Boy Scouts. There were ceremonies for joining certain organizations.

During my shamanic training, I participated in a two-year initiatory training. There were lots of ceremonies, rituals, and practices. They were all meant to help the participants to become that hollow bone. The ceremonies themselves were intended to create the conditions for spiritual change. It was the spiritual change itself that was the real initiation.

Shamanic Initiation Can Be Dramatic And Unpleasant

During my training, I shared the following analogy with my teacher, who agreed that it was spot on. Initiation, for me, was like putting your life in a snow globe, then putting it in a paint mixer in a hardware store to shake the crap out of it.

Lots of “stuff” happened to me during that time. Lots of things also happened to my peers as well. Relationships ended, started, ended. Jobs changed. There were health crises. During this time, nothing felt like it was on stable ground.

In many shamanic cultures, to practice shamanism, one must have gone through a “shamanic crisis.” This could consist of lots of things, from a near-death experience to being hit by lightning, to a self-induced ordeal. Fortunately, in my classes and mentorships, I don’t recommend my students try to go get hit by lightning.

The dramatic experiences that go with initiation are actually spirit working on the prospective shaman. Going through these ordeals and crises shakes up and reconfigures the spirit. It helps to clear out the junk that has been building up for lifetimes. Think of sifting flour. If you just dump flour into the sifter, some will fall through, but the rest will just stay in the sifter. You have to shake the sifter for the rest of the flour to come through.

Initiation in Modern Shamanism

Though the core practices of shamanism I practice are at least tens of thousands of year old, I might describe my practice as modern shamanism. I live in a modern culture. I do not have the same concerns as our hunter-gatherer ancestors, and I elected to study shamanism.

In many cultures, the title of shaman might be inherited by bloodline. Potential shamans might be chosen due to birth defects, or auspicious events close to their birth. They might be called by spirit by having what we would call a mental health crisis.

This is not say I haven’t been initiated. I went through a lot of crisis. I trained for years. I had to apply and be accepted by my teachers every step of the way. I put in a lot of self work. Shamanism is much more about becoming than it is about doing. If you are initiatiated, it changes everything about you.

What if I Want To Become a Shaman?

First, in my tradition, I never refer to myself as a shaman. This is considered bragging, and bragging is no bueno. Trust me that the spirits will take you down a peg. I use the term shamanic practitioners. If other people refer o me as a shaman, that’s OK, it’s just not a title I use to refer to myself.

But there is also a really important lesson here, You have to approach the spirits with confident humility. Bragging and hubris are indicators that you have work to do. I have a lot of people who approach me with huge egos - “I am ordained by the gods to…etc.” This doesn’t mean they might not be cut out to learn shamanism, but there’s going to be a lot of work to do, and initiation might be very unpleasant. Spirit will take you down to the level where you either learn or walk away from the path.

I believe that you are either called or you are not. It’s like training in martial arts. Maybe one out of every five hundred people who take a first-class lasts long enough to earn a first-degree black belt. Out of the people who make that, maybe one out of five hundred earn a second degree. I won’t get into the schools that water things down and make it fast and easy to earn belts.

Most people who take an intro to shamanism class will go no farther with it. And that’s totally fine. They will learn some great skills that they can use for the rest of their lives. Some may go on to do an apprenticeship, even fewer will continue past that.

The process of self-selection is fine. There is no judgment for people who get a taste of shamanism and decide it’s not for them or feel like they’ve had enough at some point.

If you go through an initiatory crisis, dedicate years to training, and stay very humble and still want to practice shamanism, this may be your path.

The nice thing about modern shamanic practice is that it is easy to begin. From time to time I teach 2-day introduction to shamanism classes. I have even taught online recently. I also offer flexible mentorships for one on one training. Either are easy ways to learn the fundamentals and help decide if the practice is for you.

Note: I plan on offering full apprenticeships starting in 2022 (depending on the pandemic situation).

Do I need to work with a shaman near me?

A question that I am often asked is how important it is to work with a shamanic practitioner face to face. This question becomes even more pressing during the COVID-19 pandemic, where in-person healing sessions carry risks.

In-person healing sessions are powerful, as presence and witnessing alone are healing. Physical touch can also be very healing - but usually not necessary for shamanic healing.

The nice thing about our modern technological age is that you can work with a practitioner remotely - over Zoom or other video or audio channels. Currently, I am only working with clients over Zoom, and it has been great. The work is just as profound, and there’s no travel time for my clients. I am also able to meet with clients from all over the world.

How shamanic healing works at a distance

Because shamanic practice is not quite energy healing, there is usually no need to transmit energy in person. Shamanism works primarily with the soul body. The soul-body is formless and timeless - so healing can work at a distance. It’s a little mind-bending to think about this work's timeless nature, but a shamanic practitioner may sometimes work to heal the past or even ancestors.

During a shamanic journey, a practitioner enters into nonordinary reality - which is outside of normal space and time. This might sound like science fiction, but this is how it is.

So, distance really doesn’t matter during a healing ceremony. It’s like prayer. You don’t have tot be in tthe same room with someone for prayer to work.

Helping Spirits do all the work

One of hte things I really like about shamanism is, when you practice it properly, it keeps your ego in check. One of the reasons for his is that a shaman conducts ceremony and altters his or her consciousness then steps out of thte way and allows helping spirits to do hte work.

I don’t get to take credit for any healing work - it is all done by my helping spiriis.

Spiriitts, though you may see them or hear them, are formless in nature. Our consciousness just gives them form so we can understand them.

That formlessness means they are not bound to time or space hte way physical beings are. They can go anywhere, at any time. TThey do not weigh anything or take up space, except conceptually.

When you need healing

the good news is thatt the Interneett allows us to reach out tot healers regardless of proximity. the healing is just as effective, and you can stay safe during hte pandemic.

How to Make Holy Water The Shamanic Way

Shamans use a lot of spiritual tools; Our shaman ancestors had to make their own tools. Obviously, they couldn’t order a Remo frame drum from Amazon or buy a totem of their power animal from Etsy. Beyond the practicality of living in a pre-industrial world, there is a spiritual reason for making your own tools.

Anything you make yourself, especially with helping spirits, will be imbued with your own energy and intention. When you were in school, you may have magnetized a piece of metal like a needle by drawing a magnet along it. When you create and use objects in a sacred way, they become attuned. They pick up blessings. Those objects lead their power back when we use them later.

In my own work, I have made a drum in a drum birthing ceremony. I have made masks, bags, altar cloths, totems, Florida water, etc.

To follow this process, you will need to know how to journey, and you should have at least one relationship with a helping spirit.

Why make your own holy water?

Consecrated water, which I’ll use from here on out when referring to what I am doing, is a useful tool. You can think of it as a spiritual wash - used to clear away and dissipate unwanted spiritual energy.

In the movies, holy water is used to chase away vampires and demons. There’s something to this. Consecrated water disburses energy and can send unwelcome beings packing.

Some other uses include:

• Purifying and consecrating other spiritual tools

• Cleansing sacred space - such as an altar or meditation room

• Cleansing oneself and others - like smudging but with water

• Use in healing rituals.

• Use in ritual baths

• House blessing, clearing, land ceremonies

• Use in spiritual self-defense

And I’m sure there are as many uses as you can think of. Any time you want a little cleansing or feel some unwanted energy, this is a real go-to tool.

The Principles of Consecrated Water

There are two principles at play when you make or use consecrated water:

1 Physical

The physical properties of water and salt - the things you physically make consecrated water with - reflect on a spiritual, metaphorical, and spiritual level.

Water in itself is the universal cleansing substance. It’s used in rituals in many different ways all over the world.

The crystalline nature of salt makes it a great absorber and transformer of energy - electric, etheric, astral.

Combined, these two substances can cleanse, transform, scatter, and disrupt spiritual energy. Note: I would not use consecrated water on items that had a charge you want to maintain.

2. Spiritual

When you consecrate water, you will use intent, focused will, and spiritual power from helping spirits to imbue the water with power. You essentially are changing the water's spiritual structure that lies on the etheric and astral levels of existence.

Intent is the key. Almost everything else is flexible, but a focused intent will make it work.

The Process

When I decided I wanted to consecrate my own water, I did what good shamanic practitioners do; I went to my helping spirits. They gave me this ritual to use. You should feel free to adjust it or receive different instructions from your helping spirits.

What you’ll need

• Some water (I use filtered)

• Salt (I use sea salt)

• A surface you can use as an altar.

• A candle on the altar

• A drum and rattle

The steps

1. Set up your altar with a small amount of salt, water in a glass or a bowl, a lit candle, and perhaps totems representing your power animals or images of other helping spirits.

2. Use a rattle to open the directions. If you have training in shamanic journeying, this should be something you know how to do.

3. Use your drum to journey to your helping spirits with the intent to merge with one or more of them to consecrate the water. Merge, then open your eyes while still merged.

4. Hold the palm of your hand over your salt and imagine the energy and intent of purification flowing into it.. You may choose to say a blessing, tone, or stay silent.

5. Hold the palm of your hand over the water, likewise imagine and intend that purifying energy flow into it. Say a blessing if you choose to.

6. Pour the salt into the water, hold your hand over the now combined water and once again bless and imagine the purification energy flowing into the now consecrated water.

7. Thank your helping spirits, ask them to unmerge, then snuff the candle.

If you’re not using it right away, you may want to keep the water in a special container on your altar or elsewhere. You can carry a small vial with you for use throughout the day.

Why Shamanism Now?

Shamanism is the most ancient form of spirituality practiced by human beings as far as we know. We find tantalizing evidence of shamanic activities in cave paintings tens of thousands of years old. We find people serving the role of the shaman in cultures all over the globe.

We also live in an era of modern technology, medicine, psychology, communication, and science.

So, what on Earth could shamanism offer us in today’s age?

Well, the answer is - quite a bit.

The Shamanic Archetype

Why do we think that the role of the shaman had popped up in every culture across time? Well, one reason is that there is a shamanic archetype, part of the collective unconscious. This archetype pops up as a spiritual response to a crisis.

Can you think of a time in human history where there has been no crisis? I can’t.

On an individual level, the shamanic impulse may arise as the result of some trauma or injury. This healing crisis is also known as the shamanic call to initiation. And initiation is also characterized by difficulty.

As I write this, the world is rocked by a global pandemic, racial and political unrest, and economic upheaval. There has never been a time in my lifetime riper for shamanic awakening. It’s no doubt that so many are feeling the call.

Shamanism Works

So why does this archetype pop up everywhere throughout history and prehistory? If we think of shamanism as a technology for healing the spiritual body - it is a tech that works and has continued to work for the entirety of human history,

Shamans work with helping spirits to provide healing to the astral or spirit body. That body interfaces with the energy and physical bodies. This can lead to profound healing at the levels of body, mind, and spirit.

Further, many shaman’s practices ancestral, past-life, and parallel life healing - helping to facilitate multigenerational healing which crosses the boundaries of time and even into other realities. This can be a little mind-bending - I get it. Healing the ancestral line is a form of multigenerational healing.

Shamanism is a Path of Personal Revelation

Although shamanic practices vary by culture, generally speaking, shamanism is a practice of personal revelation. That means it is perfect for personal development, strengthening the bond between the individual ego and the divine source.

Shamanism is fundamentally nature-based - helping human beings live in harmony with the web of life around them. Deepening one’s connection to the natural world itself is healing.

In the practice of shamanism, one must do one’s own work. This is no easy path. If you’re called to the work, you will be initiated. This work involves looking at your shadow side, healing your spiritual wounds, confronting your traumas. It’s hard, but it’s worth it.

Ancient Practices for The Modern World

Despite our modern culture and technological advantages, humans haven’t changed much physically or spiritually for several hundred thousand years. Some things that worked for our ancestors still work for us today.

Shamanism is not a New Age practice; it’s ancient. It’s prehistoric. And yet, its relevance to humans remains today.