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Shamanic Perspective

by The Crisses (with others' comments noted)

The shamanic tradition is one version of spiritual philosophy that describes plural experiences differently from psychology.

There are a wide variety of styles and cultural practices of shamanism around the world and through time. No one culture has the sole claim to shamanism, and nearly every native culture of the world has touched upon shamanic beliefs at one time or another.

"Core shamanism" is an attempt to find the common threads through indigenous shamanic practices, to find the basic concepts that are shared throughout humanity's indigenous shamanic traditions.

This section includes theories of shamanism that relate to multiplicity, such as the shamanic mask/totemic possession, the Shamanic Worlds as they might relate to internal landscapes, soul loss and soul retrieval, etc. The word "shaman" is only used to describe indigenous people, and non-indigenous practitioners are "neo-shamans" or "shamanic practitioners". We are not attempting to appropriate terminology or tradition from other cultures, but to heal and understand our own experiences better using a variety of lenses that are shamanism's gift to humanity.

The Way of the Shaman by Michael Harner covers the concepts of what he calls Core Shamanism but does not replace initiation and training into the shamanic arts, whether by his Foundation for Shamanic Studies (FSS), or through other practitioners. We, The Crisses, have taken Harner's basic FSS course (with the late Michael Harner) twice and done a follow-up training over the next few months with a local practitioner. In addition to Harner's Core Shamanism, Crisses has been initiated into Taky Sami by an Ecuadorian practitioner, and worked with Nikki Scully's Golden Cauldron (Egyptian neo-shamanic style), as well as their own naturally evolved neo-shamanic techniques.

Internal Landscapes vs. the Shamanic Worlds

Bob King adds: It's worth noting that techniques and approaches used in shamanism apply easily to working with one's personal reality, aka InternalLandscapes.

What the internal landscape and shamanic worlds share is the use of imagery and metaphor, placement and place having significance, and there's some similarity to how they are accessed and traversed. We are not certain they're the same thing, however. Perhaps the internal world/landscape is a pocket dimension made of whatever the "stuff" is that the shamanic worlds are created from. We consider that 'stuff' that is used to be universal essence — and that's our tie between shamanism and Reiki work.

The 3 shamanic worlds have a variety of riches to offer a shamanic practitioner.

Middle World: The shamanic middle world is an overlay of the consensual world. In the middle world you can visit physical places in non-ordinary reality. In non-ordinary reality, time and space are malleable and less relevant than in ordinary/consensual reality. A shamanic practitioner in a walking/waking trance can slip into non-ordinary reality while still being in-body, and interact with a person's spirit body. This is how a shamanic practitioner does extractions (pulling unwanted energies out of a person's spirit form) and returning lost soul-stuff to the body in the here & now during soul retrievals.

The Middle World is also where one may be accompanied by one's spirit companions. Even a non-shamanic practitioner may have spirit companions, they protect your soul/spirit from intrusion and attack, for example. If one loses ones spirit companions, you may experience chronic illness, as you are more vulnerable to attack. Shamanic practitioners can help negotiate with spirits if there's a problem with one's relationships with the spirit world.

The Upper World is more airy and etherial, and we have found it's the home of a variety of mythical creatures and deities from various pantheons. Shamanic practitioners usually have spirit guides from the Upper World. Most of Nikki Scully's Golden Cauldron work involves upper world journeys to specific entities she has pre-negotiated with on her practitioners' behalf for guided journeys. The upper world is a good place to go to ask questions and have discourse. You may not get a direct answer, but like coaches, sometimes they ask the right questions back so you find your answer. There are other ways to interact with the Upper World, but those are some highlights.

The Lower World is a denser landscape, earthy, and intense. It's more the realm of animals and wild things. One journeys there to recruit spirit animals, speak with plants for their healing wisdom, and to interact with subconscious imagery and emotional needs.

Soul-Loss & Soul Retrieval

One such contribution is found at Otherkin.net at this link by the Crisses, regarding how soul-loss may relate to trauma, recovery and otherkin-related experiences. Another article by Crisses on soul-loss/soul-retrieval is here: http://liberatedlifecoaching.com/Articles/SoulLoss

Some soul parts are mired in the Middle World — lost in time and space and unable or unwilling to find their way back to their body. Other lost soul parts are in the Lower World, frightened, overcome with emotions, running from nightmares, hiding in dark shadowy corners, or stuck in quicksand and unable to escape their fears. Soul retrievals are not done by oneself on oneself on purpose — they should be done by a capable practitioner and they generally require a guide or spirit companion to help track down lost soul parts, even to the point of knowing what world the parts are in.

FAQ on Soul Retrieval

This is compiled from having experienced it as a plural, having done spontaneous soul retrievals during shamanic journey sessions (i.e. we went to non-ordinary reality and our spirit guide brought us unasked to lost soul parts that were ready to "come home"), and having read Sandra Ingerman's book Soul Retrieval.

What is the "integration" in soul retrieval about? Part of the soul retrieval is bringing lost essence back from the other worlds to the body, and "blowing it in" or somehow returning it into the confines of the human system in the Here & Now. Then a process of "integration" will take place, as the healer mends the broken boundaries of the system to help the returned essence keep its place in the body, and the subject is requested to welcome the lost essence back home, and send it compassion and love so that it stays.

Please note that this type of "integration" does not mean entities within the multiple system will merge or disappear — quite the contrary — the entities in the system will become more whole in themselves. But note that during the period following a soul retrieval one or more entities in the system may make spontaneous integrations should persons in the multiple system deem it appropriate and be open to the idea. Being "more themself" in the first place may encourage them not to be afraid to be entirely lost after a merge.

Will I be cured in one session? With persons who have been continually traumatized long ago, it may take many soul retrieval sessions to achieve significant healing. However, one soul retrieval session may send a message to other lost parts that you are more ready for them to return home — and you may experience more lost essence finding its way back spontaneously in the weeks and months following a soul retrieval. So if all you can do is one, it's definitely still worthwhile.

What does this looks like to the plural subject of a soul retrieval? The people who are not co-conscious in your system may become more present and grounded, more able to be co-conscious. Fragments may be more whole. Emotional parts (EPs — if you like structural dissociation theory) may be less reactive, more aware of the here & now (that's kinda redundant but bears saying anyway).

How does it work? Does it matter as long as it actually works? Soul retrieval is a way to work with subjective reality and spirituality to help heal traumas and the impact of accidents and traumatic incidents. PTSD doesn't believe in science, so maybe it's easier to work with it outside of science. Considering how long traditional talk therapy takes to make significant progress with PTSD victims, it's actually a very profound and effective technique to get past barriers that psychology struggles with. This is not to say it's a replacement for therapy!! But it's an excellent complementary technique alongside therapy and may speed progress when you're stuck.

Are there any risks? Yes. But the shamanic practitioner is knowingly and skillfully taking on the risks on your behalf. It is nice in addition to any monetary payments to give the shamanic practitioner a small but meaningful sincere gift to thank them and perhaps help them with their own self-care. Think bath salts not wine. :)

The Shamanic Mask/Totemic Possession

A shamanic practitioner may have a special relationship with the ideal of a creature or animal, which is called a "Totem". A Totem or ideal is the sum total essence of all of that thing or creature.

When a practitioner is "wearing their shamanic mask" they are embodying the essence of that thing or creature to which they're connected. It's a way of communing with that essence, channeling it to clear up understanding, to deepen a shamanic trance state, to do honor to it, and more.

Because this is now a possession state, although entirely culturally understandable, it does start to resemble "switching" and having more than one "identity" if you will. The shamanic practitioner is definitely entering a trance state and a different mental state overall, may behave, act, move, speak or make sounds, etc. more like the essence of what they embody during the trance state. So there are overlaps between donning one's Shamanic Mask and switching, but this is done as a ceremonial honor to one's Totem, or within the confines of ritual work.


See Also

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