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Michael Harner (1990) anthropologist and founder of the Foundation for Shamanic Studies, stated
that shamanism represents an ancient methodological approach to the healing of both mind and
body. Shamanism, human kinds first spiritual practice, is evidenced to have originated at least
40,000 years ago, though some anthropologists believe the practice to be 100,000 years old or
more (Sandra Ingerman, 2000). The word shaman originated in Siberia and is derived from the
Tungusic word saman (Mircea Eliade, 1964). Its literal meaning is “one who sees in the dark"
(Ingerman, 1991, p.18).
According to Harner “ a shaman is a man or a woman who enters an altered state of
consciousness—at will—to contact and utilize an ordinary hidden reality in order to acquire
knowledge, power, and to help other persons" (1990, p. 20). In this trance state the shaman’s
soul is believed to leave the body and is able to traverse unseen dimensions of reality (Eliade,
1964).
The term journey is used to describe such travel between an Ordinary State of Consciousness
(OSC) and a SSC (Shamanic State of Consciousness) (Harner 1995). During such a journey a
shaman travels to one of three different levels which include the Lower, Middle, and Upper
World referred to by Eliade as underworld, earth, and sky respectively (1964). In order to reach
the Upper, Lower, or Middle World the shaman typically employs a tool which enables a trance
state to be achieved. According to Eliade (1964), within the shamanic ceremonies, drums are the
instruments par excellence for realizing such altered states.
Shamanic practice holds as a basic tenet that everyone has helping spirits whom we can access as a
means to provide healing or to uncover (divine) information. Within indigenous cultures it is
common practice to commune with all living beings including trees, plants, rocks, and animals. It
is recognized that these living beings hold important and relevant information that can be shared
with humans (Ingerman, 2000). According to Eliade (1964) these spirits are fundamental to the
shamanic practice carrying him to the beyond, teaching him--revealing the mysteries.
Eliade, M. (1964). Shamanism: Archaic techniques of ecstasy. Princeton, NJ:Princeton University
Press.
Harner, M. (1990). The way of the shaman (3rd ed.). New York: Harper SanFrancisco.
Harner, M. (1995). Introduction to shamanic technique. Unpublished lecture presented at Axiom
Workshop Center, Paia, HI.
Ingerman, S. (1991). Soul retrieval: Mending the fragmented self. New York: Harper San
Francisco.
Ingerman, S. (2000). Medicine for the earth: How to transform personal and environmental
toxins. New York: Three Rivers Press.
that shamanism represents an ancient methodological approach to the healing of both mind and
body. Shamanism, human kinds first spiritual practice, is evidenced to have originated at least
40,000 years ago, though some anthropologists believe the practice to be 100,000 years old or
more (Sandra Ingerman, 2000). The word shaman originated in Siberia and is derived from the
Tungusic word saman (Mircea Eliade, 1964). Its literal meaning is “one who sees in the dark"
(Ingerman, 1991, p.18).
According to Harner “ a shaman is a man or a woman who enters an altered state of
consciousness—at will—to contact and utilize an ordinary hidden reality in order to acquire
knowledge, power, and to help other persons" (1990, p. 20). In this trance state the shaman’s
soul is believed to leave the body and is able to traverse unseen dimensions of reality (Eliade,
1964).
The term journey is used to describe such travel between an Ordinary State of Consciousness
(OSC) and a SSC (Shamanic State of Consciousness) (Harner 1995). During such a journey a
shaman travels to one of three different levels which include the Lower, Middle, and Upper
World referred to by Eliade as underworld, earth, and sky respectively (1964). In order to reach
the Upper, Lower, or Middle World the shaman typically employs a tool which enables a trance
state to be achieved. According to Eliade (1964), within the shamanic ceremonies, drums are the
instruments par excellence for realizing such altered states.
Shamanic practice holds as a basic tenet that everyone has helping spirits whom we can access as a
means to provide healing or to uncover (divine) information. Within indigenous cultures it is
common practice to commune with all living beings including trees, plants, rocks, and animals. It
is recognized that these living beings hold important and relevant information that can be shared
with humans (Ingerman, 2000). According to Eliade (1964) these spirits are fundamental to the
shamanic practice carrying him to the beyond, teaching him--revealing the mysteries.
Eliade, M. (1964). Shamanism: Archaic techniques of ecstasy. Princeton, NJ:Princeton University
Press.
Harner, M. (1990). The way of the shaman (3rd ed.). New York: Harper SanFrancisco.
Harner, M. (1995). Introduction to shamanic technique. Unpublished lecture presented at Axiom
Workshop Center, Paia, HI.
Ingerman, S. (1991). Soul retrieval: Mending the fragmented self. New York: Harper San
Francisco.
Ingerman, S. (2000). Medicine for the earth: How to transform personal and environmental
toxins. New York: Three Rivers Press.