Tag: San Pedro cactus

Ask any passer-by on any street to explain shamanism and also the result will probably be blank stares. Many people are surprised to master that shamanism isn’t a religion nevertheless the oldest spiritual and problem-solving technology in the world. Much more surprising could be the discovery that it’s the precursor to the majority of major world religions, such as the Judaeo-Christian and Buddhist traditions, which has become practised on every inhabited continent in the world not less than 40,000 a few years possibly very much longer. Historically, shamanism was obviously a significant survival tool of prehistoric humans. Our hunter-gatherer forbears decorated the stone walls of caves and cliffs around the globe with carved and painted images drawn from shamanic experience. We no longer live in caves or even in small communities whose members are typical proven to us. The majority of us live far longer, healthier lives than our ancient ancestors, but the brain, that part of us effective at fearing the dark and seeking help from things unseen, hasn’t changed in almost 25 % of a million years. What made the uncertain lives of prehistoric people less difficult works today because, even though the world may have changed, fundamentally we haven’t.

Ask such a shaman is as well as the question may evoke a couple of words about Native American ‘medicine men’ or word ‘witchdoctor’. In reality, that of a shaman is and does is simply explained. Inside the Siberian Tungus language which produced the saying, ‘shaman’ means ‘the person who sees’ and is the term for someone capable of making a ‘journey’ to alternate realities when it’s in an altered state of consciousness in order to meet and help spirit helpers. Just what the shaman ‘sees’, what she realises, within this connection with meeting spirits is that there is no separation between any situation that is: no separation between me writing and you also reading these words, from a cat and dog, between life and death, between this apparently material reality and the non-material realities in the spirit worlds. This concept of ‘oneness’ is normal currency in contemporary culture and increasingly given credence by certain quantum physicists utilizing sub atomic theory, regarded course it is a predominantly physical, instead of a spiritual, oneness that such scientists are attempting to describe. However, where many of us is only able to look at the understanding of ‘oneness’, shaman’s actually live it through the connection with the shamanic ‘journey’ and direct, personal interaction with spirit.

Identified as a ‘breakthrough in plane’, in physiological terms your journey begins because shaman redirects the main cognitive process through the left cerebral hemisphere from the brain to the right, over the corpus collosum – that is, through the structuring, organising hemisphere, towards the visualising, sensing one. In the overwhelming most of traditions around the world this ‘breakthrough’ is going to be assisted using percussive sound, like drumming, rattling or clapping. Although hallucinogens, for example ayahuasca, are widely advertised in the western world as a method to help alter consciousness, the truth is only about 10% of traditional shamans use plants this way. Metaphysically, the journey begins if the shaman’s consciousness shifts through the present and enters worlds visible simply to her. These worlds, which vary with each and every culture and tradition all over the world, are described as ‘alternate reality’, ‘the an entire world of the spirits’, or ‘non-ordinary reality’. Some traditions call shamans ‘the walker between the worlds’ because they are the bridge between ‘here’ and ‘there’.

Although often considered primitive or seen as ‘religion’ of less developed peoples and cultures, San Pedro shamanism is both subtle and paradoxical. The ‘worlds’ of shamanic journeys are utterly real – they exist and could be felt, smelt and experienced as clearly since this ‘ordinary’ reality. At the same time they are qualitative spaces, states for being that reflect and secure the reason behind the shaman’s journey – to request help, healing or information through the spirits. Contemporary research within the cognitive sciences implies that the human mental faculties are hardwired to determine the ‘unseen’ and the mystical; the Lower, Middle and Upper Worlds from the shaman – translated into Hell, Earth and Heaven in later tripartite cosmologies – are seemingly a natural part of human perception.

And in addition, among the questions most frequently asked by students being brought to shamanism is, “What are spirits?”. Perhaps because Western society has mostly avoided considering spirituality for a lot of generations we lack a definite, objective knowledge of things like spirits. Nowadays it is a one-size-fits-all word encompassing entities, energies, ghosts, angels, ancestors, the undead, elves, fairies; the list is seemingly endless. Personally, We’ve two understandings in the thought of spirit despite the fact that both the coincide, they may not be the identical nevertheless they work with me. The Core Shamanic, or Western, tradition which underpins my very own practice and teaching, describes spirits within everything that exists. I am a spirit currently inhabiting a physical body to be able to have a very human experience. The spirits I meet on my ‘journeys’ are dis-embodied and so come with an existential overview unavailable if you ask me, but we are essentially the same: particles of infinite universal energy, fragments with the Great Spirit. We all come from this energy, exist within it and come back to it. It is in reality living this perspective that allows a shaman to experience the absence of separation between issues that ordinary-reality considers very separate indeed, for example life and death or wellness disease.

My second knowledge of spirit is much more psychological and archetypal and was very simply explained by CG Jung as part of his autobiography ‘Memories, Dreams, Reflections’. Describing his personal expertise of spirit helpers Jung wrote, “Philemon… brought you will find me the important insight that you have things inside the psyche that i do not produce, but which produce themselves and have their own life. Philemon represented a force that was not myself.” This can be a beautifully lucid explanation of methods it can feel to have interaction with spirit after a shamanic journey. More prosaically, I describe the operation of journeying to my students as having one’s imagination harnessed and directed by something external.
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Ask any passer-by on any street to spell it out shamanism as well as the result is going to be blank stares. Many people are surprised to understand that shamanism is not a religion but the oldest spiritual and problem-solving technology on this planet. More surprising will be the discovery that it is the precursor to the majority of major world religions, such as Judaeo-Christian and Buddhist traditions, which continues to be practised on every inhabited continent on the planet for at least 40,000 many possibly quite definitely longer. Historically, shamanism was obviously a significant survival tool of prehistoric humans. Our hunter-gatherer forbears decorated the stone walls of caves and cliffs around the world with carved and painted images drawn from shamanic experience. We will no longer reside in caves or even in very small communities whose members are typical known to us. Most of us live far longer, healthier lives than our ancient ancestors, but our mind, that a part of us capable of fearing the dark and getting help from things unseen, hasn’t changed in almost a quarter of your million years. What made the uncertain lives of prehistoric people a whole lot easier works today because, even though world might have changed, fundamentally we haven’t.

Ask what a shaman is and the question may evoke a number of words about Native American ‘medicine men’ or maybe the word ‘witchdoctor’. In fact, such a shaman is and does is actually explained. Inside the Siberian Tungus language which produced the phrase, ‘shaman’ means ‘the individual who sees’ and identifies someone capable of making a ‘journey’ to alternate realities when it’s in an altered state of consciousness in order to meet and work with spirit helpers. What are the shaman ‘sees’, what she realises, in this connection with meeting spirits is there’s no separation between anything that is: no separation between me writing and you reading these words, from your cat and dog, between life and death, between this apparently material reality as well as the non-material realities in the spirit worlds. This concept of ‘oneness’ is usual currency in contemporary culture and increasingly given credence by certain quantum physicists dealing with sub atomic theory, regarded course this is a predominantly physical, instead of a spiritual, oneness that such scientists want to describe. However, where the majority of us could only think about the thought of ‘oneness’, shaman’s actually live it with the connection with the shamanic ‘journey’ and direct, personal interaction with spirit.

Called a ‘breakthrough in plane’, in physiological terms your journey begins as the shaman redirects the principal cognitive process in the left cerebral hemisphere with the brain right, over the corpus collosum – which is, in the structuring, organising hemisphere, to the visualising, sensing one. In the overwhelming most of traditions worldwide this ‘breakthrough’ is going to be assisted by the use of percussive sound, like drumming, rattling or clapping. Although hallucinogens, including ayahuasca, are widely advertised in the western world as a means to help alter consciousness, in reality approximately 10% of traditional shamans use plants in this manner. Metaphysically, right onto your pathway begins when the shaman’s consciousness shifts from your present and enters worlds visible just to her. These worlds, which vary with each culture and tradition around the world, are described as ‘alternate reality’, ‘the realm of the spirits’, or ‘non-ordinary reality’. Some traditions call shamans ‘the walker relating to the worlds’ since they’re the bridge between ‘here’ and ‘there’.

Although often considered primitive or seen as a ‘religion’ of less developed peoples and cultures, San Pedro cactus is both subtle and paradoxical. The ‘worlds’ of shamanic journeys are utterly real – they exist and could be felt, smelt and experienced as clearly as this ‘ordinary’ reality. Simultaneously they are qualitative spaces, states to be that reflect and keep the reason behind the shaman’s journey – to ask about for help, healing or information from the spirits. Contemporary research from the cognitive sciences shows that the human brain is hardwired to find out the ‘unseen’ and the mystical; even the Lower, Middle and Upper Worlds with the shaman – translated into Hell, Earth and Heaven in later tripartite cosmologies – are seemingly an important part of human perception.

Obviously, one of many questions normally asked by students being introduced to shamanism is, “What are spirits?”. Perhaps because Western society has mostly avoided thinking of spirituality for a lot of generations we lack a specific, objective knowledge of such things as spirits. Currently it’s a one-size-fits-all word encompassing entities, energies, ghosts, angels, ancestors, the undead, elves, fairies; this list is seemingly endless. Personally, I’ve two understandings from the concept of spirit despite the fact that the two coincide, they aren’t the identical and yet they work with me. The Core Shamanic, or Western, tradition which underpins my personal practice and teaching, describes spirits in all that exists. I’m a spirit currently inhabiting an actual body as a way to have a human experience. The spirits I meet in my ‘journeys’ are dis-embodied and therefore offer an existential overview unavailable to me, but we have been basically the same: particles of infinite universal energy, fragments from the Great Spirit. All of us originate from this energy, exist there and return to it. It is actually living this attitude allowing a shaman to see having less separation between stuff that ordinary-reality considers very separate indeed, for example life and death or health and disease.

My second understanding of spirit is a lot more psychological and archetypal and it was plain and simply explained by CG Jung as part of his autobiography ‘Memories, Dreams, Reflections’. Describing his knowledge of spirit helpers Jung wrote, “Philemon… brought the place to find me the key insight that you have things in the psyche i do not produce, but which produce themselves and still have their own life. Philemon represented a force which was not myself.” It is a beautifully lucid explanation of precisely how it can feel to have interaction with spirit after a shamanic journey. More prosaically, I describe the operation of journeying to my students as having one’s imagination harnessed and directed by something external.
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Ask any passer-by on any street to explain shamanism as well as the result will probably be blank stares. So many people are surprised to master that shamanism is not a religion nevertheless the oldest spiritual and problem-solving technology on the planet. Even more surprising will be the discovery that it is the precursor to the majority of major world religions, such as the Judaeo-Christian and Buddhist traditions, which has become practised on every inhabited continent on the planet for about 40,000 years and possibly very much longer. Historically, shamanism was obviously a significant survival tool of prehistoric humans. Our hunter-gatherer forbears decorated the stone walls of caves and cliffs around the globe with carved and painted images drawn completely from shamanic experience. We will no longer are in caves or perhaps small communities whose members are known to us. Many of us live far longer, healthier lives than our ancient ancestors, but our minds, that portion of us competent at fearing the dark and requesting the aid of things unseen, hasn’t changed in almost 25 % of your million years. What made the uncertain lives of prehistoric people a whole lot easier works today because, although world could possibly have changed, fundamentally we haven’t.

Ask exactly what a shaman is and the question may evoke several words about Native American ‘medicine men’ or word ‘witchdoctor’. In fact, what a shaman is and does is actually explained. Within the Siberian Tungus language which produced the saying, ‘shaman’ means ‘the person who sees’ and identifies somebody creating a ‘journey’ to alternate realities during an altered state of consciousness in order to meet and assist spirit helpers. What are the shaman ‘sees’, what she realises, during this connection with meeting spirits is always that there isn’t any separation between whatever is: no separation between me writing and you also reading these words, from your dog and cat, between life and death, between this apparently material reality and the non-material realities of the spirit worlds. This idea of ‘oneness’ is usual currency in contemporary culture and increasingly given credence by certain quantum physicists utilizing sub atomic theory, though of course it’s a predominantly physical, rather than a spiritual, oneness that such scientists are attempting to describe. However, where many people can only think about the understanding of ‘oneness’, shaman’s actually live it from the connection with the shamanic ‘journey’ and direct, personal interaction with spirit.

Called a ‘breakthrough in plane’, in physiological terms right onto your pathway begins because shaman redirects the main cognitive process through the left cerebral hemisphere from the brain to the correct, with the corpus collosum – that’s, from the structuring, organising hemisphere, towards the visualising, sensing one. Inside the overwhelming majority of traditions around the globe this ‘breakthrough’ will be assisted using percussive sound, like drumming, rattling or clapping. Although hallucinogens, like ayahuasca, are widely advertised under western culture as a means to help you alter consciousness, the truth is approximately 10% of traditional shamans use plants this way. Metaphysically, the journey begins if the shaman’s consciousness shifts from your here and now and enters worlds visible and then her. These worlds, which vary each and every culture and tradition around the globe, are identified as ‘alternate reality’, ‘the arena of the spirits’, or ‘non-ordinary reality’. Some traditions call shamans ‘the walker between the worlds’ as they are the bridge between ‘here’ and ‘there’.

Although often considered primitive or seen as an ‘religion’ of less developed peoples and cultures, San Pedro cactus is both subtle and paradoxical. The ‘worlds’ of shamanic journeys are utterly real – they exist and is felt, smelt and experienced as clearly simply because this ‘ordinary’ reality. At the same time they may be qualitative spaces, states to become that reflect and secure the basis for the shaman’s journey – to request help, healing or information from the spirits. Contemporary research inside the cognitive sciences points too the human mental abilities are hardwired to see the ‘unseen’ and the mystical; perhaps the Lower, Middle and Upper Worlds in the shaman – translated into Hell, Earth and Heaven in later tripartite cosmologies – are seemingly an important part of human perception.

Not surprisingly, one of the questions most often asked by students being introduced to shamanism is, “What are spirits?”. Perhaps because Western society has mostly avoided thinking of spirituality for most generations we lack a specific, objective comprehension of things such as spirits. Nowadays it is a one-size-fits-all word encompassing entities, energies, ghosts, angels, ancestors, the undead, elves, fairies; the list is seemingly endless. Personally, We have two understandings in the notion of spirit even though the two coincide, they’re not precisely the same and yet they work for me. The Core Shamanic, or Western, tradition which underpins my own practice and teaching, describes spirits included in everything that exists. I am a spirit currently inhabiting an actual body to be able to use a human experience. The spirits I meet on my small ‘journeys’ are dis-embodied and thus offer an existential overview unavailable to me, but we are essentially the same: particles of infinite universal energy, fragments in the Great Spirit. Many of us result from this energy, exist within it and come back to it. It is really living this perspective that allows a shaman to experience the lack of separation between things that ordinary-reality considers very separate indeed, like life and death or health and disease.

My second comprehension of spirit is a bit more psychological and archetypal and was plain and simple explained by CG Jung as part of his autobiography ‘Memories, Dreams, Reflections’. Describing his knowledge of spirit helpers Jung wrote, “Philemon… brought where you can me the crucial insight that you have things from the psyche that i tend not to produce, but which produce themselves and also have their very own life. Philemon represented a force which has been not myself.” This is a beautifully lucid explanation of precisely how it may feel to get with spirit within a shamanic journey. More prosaically, I describe the whole process of journeying to my students as having one’s imagination harnessed and directed by something external.
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