Nina Lois Turtledove

Modern Versions of Shamanism, Part I.

Introduction

“Shamanism” is a term that is shrouded in mystery or dismissed as non-relevant to many who are unfamiliar with the concept. However, the concept is surprisingly modern as it is ancient, and its benefits valuable, although largely hidden from view in our society. Metaphysics has been largely pushed aside by our culture ever since the scientific revolution, and removed from the realm of “reality,” as in that which is empirically, objectively provable. Despite this development, metaphysics is still the basis of traditional religions, and one may even argue that religion with the mythological mind-frame is on a bit of an upswing with the rise of religious fundamentalism in the United States (which has considerable political clout). Although undermined by the scientific method and rejected by religions outside of shamanic cultures, shamanism has not disappeared from society, but has surfaced in a variety of potent ways in the United States.

This ancient phenomenon has appeared in the vast array of cultures across the globe with certain well-documented similarities- most extensively written about by Mircea Eliade (Shamanism: Archaic Techniques of Ecstasy, 1951. Princeton University Press: 2004) and it exhibits some of these in the forms it takes here today. The modern forms of shamanism, as do the traditional, vary amongst each other, and they demonstrate contrasts with the traditional versions. However, the core remains the same, which I will explore within the pages of this study. This work explores texts on shamanism, as well as four case studies of shamans located in the Denver, Colorado area. I have found that shamanism has developed as it situates itself in modern times. Among the facets of today’s shamanism are life-coaching, alternative healing arts, and an uncommon type of psychotherapy that does not shy away from involving matters of the soul in its practice. Sometimes it deals with consciousness and its manifestations in the unconscious, and vice versa: manifestations of the unconscious in the conscious mind. It deals directly with energy and appearances coming from the noumenal world, considered by generations of scientists as either nonexistent, or simply beyond the bounds of human knowledge. Its methods, by which the shaman was healed and then teaches others, (Eliade, 31) serve to unlock a latent power for the subject, and provide healing beyond what traditional psychotherapies often been able to achieve (as documented by Jeannette Gagan, PhD. in Journeying: Where Shamanism and Psychology Meet, Rio Chama Publications: 1998.) Its effects are of valid application to sciences of mind, epistemology, and those concerned with the well-being of humankind.

Modern versions of shamanism have been described to me by the four shamans I located in the last six months. Three I met through someone besides myself who knew a shaman, and the fourth I found after doing an internet search. Each of them is known as a shaman by the members of their community and can perform essentially shamanic techniques as will be described in greater details is this study.

I met Maggie Connor through a friend, who presented her to me as a shaman. Maggie is a kumu (teacher) of Hawaiian mysticism, or huna. She has been studying with George Na’ope, also known as Uncle George, who is a kumu hula master. He is honored for being a “keeper” of the traditional Hawaiian sacred knowledge, including the prayers and chants which are the hula. (Maggie Connor, interview, 11.1.o7) He is recognized for being a “Living World Treasure” by the Hawaiian Governor and the Hawaii state legislature. (www.nea.gov) He performs ceremonies, and is known as “Keeper of the Light,” or the “Keeper of the Calm” by his community. A student of Uncle George, Maggie has studied huna for sixteen years, is a PhD candidate, and performs shamanic techniques taught by the Hawaiian mystics. (Maggie Connor, interview.)

Maggie says she is able to communicate directly with a person’s unconscious mind. She is trained in hypnosis and kinesiology. (Maggie Connor, interview.) The style of kinesiology Maggie uses in sessions with her clients is similar to a divination process of the Eskimo where a system of muscle testing is used. It is designed to communicate with the unconscious mind though the use of physical cues of the body. For example, when Maggie uses kinesiology, she asks her client to hold his or her arm at a 90 degree angle from the body. The practitioner then asks the client’s unconscious, to display a signal for “yes,” and a signal for “no.” Pressure is then applied to the arm. The arm will either be stiff and hold the position or be soft and give away, and this establishes a cue for an affirmative, and a negative response to further questions. In the Eskimo tradition, the subject would sit on the floor with a belt used to hold up his or her head. If the head became heavier following the posing of a question, the answer was affirmative, if the head became lighter, the answer was negative. (Eliade, 296.)

Toby Marchand was presented to me as a shaman by Maggie Connor. Toby has been studying shamanism for twelve years. He met his future teacher seeking relief from chronic back pain. He was healed by this traditional Seminole Indian shaman, who is at least a fourth generation medicine man, and was his student for six years. He was acknowledged by his teacher as a shaman, and now he teaches the same techniques that healed him to others. (Toby Marchand, interview, 10.22.o7)

Antonio Arguello was presented to me as a shaman by my professor at the University of Colorado at Denver, Dr. Sharon Coggan. Antonio is mostly a self-taught shaman, although he did receive some training from a Lakota medicine man, whose lineage is that of the honored visionary Black Elk. He obtained much knowledge through books on shamanism, although he has been able to do shamanic journeying since before he knew that it had a term. Like many traditional shamans, (Eliade, 13) Antonio was taught shamanism in these visions and dreams. He is a published author of shamanic literature, (The Death of the Last Dragon, 1997) and lectures at universities, including the University of Colorado at Denver for Dr. Coggan. Antonio also does individual and group work with people using shamanic techniques, teaching them the techniques. (Antonio Arguello, interview, 11.5.o7)

I found Renna Shesso through an internet search on shamans in Denver, CO. Since it is my goal to explore how shamanism appears in society, I wanted to find one subject to interview from the highly pervasive source of information, people, and service provision that is the internet. Renna Shesso met world-known author and shamanic practitioner Sandra Ingerman (www.shamanism.org) in 1988, and has done numerous advanced formal trainings with her since then. The techniques she practices and uses to help people are consistent with shamanic practices outlined by Eliade, such as soul retrieval and extraction of “misplaced energies.” She also provides shamanic training to others. (Renna Shesso, correspondence, 11.27.o7)

I hold for all of these individuals that they are authentic shamans consistent with the definitions and information presented to me by authors of texts on shamanism, a discussion of which follows.

Essays | 15.03.2008 14:11 | 2 Comments