Super insightful series! I was especially interested in this reflection: ‘The shamanic renaissance… could mean modern shamanism emerges as a response to specific contemporary problems and therefore needs to take a different form. It could even be why you’re reading this right now.’
I think the trend goes beyond shamanism - people are exploring consciousness through breathwork, casual psychedelic use, meditation and other practices too. In many ways, we threw the baby out with the bathwater when we abandoned religion, and now there’s a turn toward new forms of spiritual inquiry. Of course, modern shamanism raises issues like dilution, appropriation, loss of essence which you’ve explored really thoroughly, but I hope the wider impulse toward seeking and experimenting is ultimately a healthy one
Not only is it healthy, but inevitable! My purpose in writing this was not to discredit neo-shamanism, or any traditional spirituality, but to highlight the vast differences between it and traditional shamanism. I see a lot of modern spiritual healers claiming they practice traditional shamanic healing arts, which is just not true. They practice shamanic-inspired healing, which should have its own credibility and form in our society.
Neo-shamanism is our version of “shamanism”, and I worry it’s being unconsciously compared and conflated with Indigenous shamanic traditions, rather than organically evolving.
To hopefully help this point, Korean Mudang shamanism, Kalahari San bushman, shipibos, Inuit, Dagara, Kahun etc, are all authentic manifestations of shamanism and had no contact with each other. Despite this they share many similar practices and beliefs, but they don’t all agree on the details. This could be because they diffused and like a game of telephone drifted in their interpretations and belief, or (the claim I put forward here) that shamanism manifests spontaneously/evolutionarily from the depths of our psychology. Hence the similarities but also the culture differences in belief and practice.
super interesting! Thank you for elaborating — I think the unconnected examples of shamanism and your suggestion that it has roots deep in human psyche is important and means we shouldn’t brush modern versions off as appropriation, but just need to recognise they have different flavours rooted in different contexts which I think is a point you’ve made brilliantly. I love the nuance in your writing.
Really interesting addition to the series! Have you read anything substantial about endogenous DMT? Everything I've come across so far has been rather weak and more conceptual than scientific, but it's still interesting to me.
Honestly, most of my DMT reading has been conceptual as well. I do think that Ayahuasca reports have been thoroughly studied (DMT + MAO inhibitor), and the reliability/persistence of specific imagery is really interesting. Alas, it's tough getting a subject on Ayahuasca to wear an EEG and participate with straightforward questioning for data.
Right-- correct me if I'm wrong, but the DMT in the Ayahuasca studies is from the medicine itself, and not produced endogenously? I've seen some kinda wacky stuff claiming that endogenous DMT is an extremely transient metabolite of melatonin-- sounds neat, but I can't find anything that substantiates it. (I guess I'm asking if this newest book you've referenced talks about this at all?)
And yes, LOL about EEGs and straightfoward questioning. That's mixing two very different kinds of medicine, which is part of what you're talking about.
Got it! Sorry, no I don’t remember any research related to endogenous dmt and shamanism being mentioned. And you’re right, I think the effects of ayahuasca induced states are from the plants dmt not our own. But now I’ll be on the look out for new research on this topic!
Said impressions or insights are based on several works on the subject of shamanism that operate through various modern disciplines:
Modernity is about destroying spiritual vision and replacing it with nothing, with no “vision” in the spiritual sense at all. It is about destroying the house in which we lived — “we” meaning all the peoples of the earth — and replacing it with nothing, leaving us homeless.
This is very true, and I always keep it in mind when I'm quoting modern writers. However, I believe Manvir Singh has the knowledge, field training, and general experience to have a respectable view on shamanism that should not be written off.
Thanks for the summary and the book recommendation! I'm exploring what you've described as non-drug shamanic rituals or interventions through puzzle design, as a Gestalt art therapy practice.
Can you say more about how "Western shamanic practitioners show dramatically different brain activation patterns than traditional shamans; therefore, cultural context probably shapes the neurological experience"? Which sources might I delve into more with respect to the key neuronal activation patterns?
I love that you’re spreading Gestalt therapy in a fun/accessible way! Seriously a great idea.
To answer your question, I would honestly just read Manvir Singh’s book Shamanism: The Timeless Religion as he provided multiple resources for further study in the area. But, from my reference list provided I would say Krippner is most likely to answer your questions.
Krippner, S. (2020). Shamanism and psychology: A historical perspective. International Journal of Transpersonal Studies, 39(1-2), 1-18.
Good read thanks 🙏 I've got an old phone app of shamanic drum beats that I've never used but is still on my phone....will give it a go as a background to a meditation session or three to see if it assists with the practice.
I attended one shamanic drumming ritual in my 20s. I didn't know what it was, thought it would be relaxing like other meditations....I was not prepared for the feeling of what I will summize as escape and freedom. It's fascinating and why I always encourage people to be curious and open to things beyond their "lens of experience" excited to dig further into this series.
Very important. Modern society has turned shamanism into an aesthetic, a spiritual bypass.
The depth of these ancient teachings and initiations has been diluted. The world needs the wisdom of traditional indigenous practices restored.
Super insightful series! I was especially interested in this reflection: ‘The shamanic renaissance… could mean modern shamanism emerges as a response to specific contemporary problems and therefore needs to take a different form. It could even be why you’re reading this right now.’
I think the trend goes beyond shamanism - people are exploring consciousness through breathwork, casual psychedelic use, meditation and other practices too. In many ways, we threw the baby out with the bathwater when we abandoned religion, and now there’s a turn toward new forms of spiritual inquiry. Of course, modern shamanism raises issues like dilution, appropriation, loss of essence which you’ve explored really thoroughly, but I hope the wider impulse toward seeking and experimenting is ultimately a healthy one
Not only is it healthy, but inevitable! My purpose in writing this was not to discredit neo-shamanism, or any traditional spirituality, but to highlight the vast differences between it and traditional shamanism. I see a lot of modern spiritual healers claiming they practice traditional shamanic healing arts, which is just not true. They practice shamanic-inspired healing, which should have its own credibility and form in our society.
Neo-shamanism is our version of “shamanism”, and I worry it’s being unconsciously compared and conflated with Indigenous shamanic traditions, rather than organically evolving.
To hopefully help this point, Korean Mudang shamanism, Kalahari San bushman, shipibos, Inuit, Dagara, Kahun etc, are all authentic manifestations of shamanism and had no contact with each other. Despite this they share many similar practices and beliefs, but they don’t all agree on the details. This could be because they diffused and like a game of telephone drifted in their interpretations and belief, or (the claim I put forward here) that shamanism manifests spontaneously/evolutionarily from the depths of our psychology. Hence the similarities but also the culture differences in belief and practice.
Sorry this is so long, but hopefully it helps!
super interesting! Thank you for elaborating — I think the unconnected examples of shamanism and your suggestion that it has roots deep in human psyche is important and means we shouldn’t brush modern versions off as appropriation, but just need to recognise they have different flavours rooted in different contexts which I think is a point you’ve made brilliantly. I love the nuance in your writing.
Really interesting addition to the series! Have you read anything substantial about endogenous DMT? Everything I've come across so far has been rather weak and more conceptual than scientific, but it's still interesting to me.
Honestly, most of my DMT reading has been conceptual as well. I do think that Ayahuasca reports have been thoroughly studied (DMT + MAO inhibitor), and the reliability/persistence of specific imagery is really interesting. Alas, it's tough getting a subject on Ayahuasca to wear an EEG and participate with straightforward questioning for data.
Right-- correct me if I'm wrong, but the DMT in the Ayahuasca studies is from the medicine itself, and not produced endogenously? I've seen some kinda wacky stuff claiming that endogenous DMT is an extremely transient metabolite of melatonin-- sounds neat, but I can't find anything that substantiates it. (I guess I'm asking if this newest book you've referenced talks about this at all?)
And yes, LOL about EEGs and straightfoward questioning. That's mixing two very different kinds of medicine, which is part of what you're talking about.
Got it! Sorry, no I don’t remember any research related to endogenous dmt and shamanism being mentioned. And you’re right, I think the effects of ayahuasca induced states are from the plants dmt not our own. But now I’ll be on the look out for new research on this topic!
Said impressions or insights are based on several works on the subject of shamanism that operate through various modern disciplines:
Modernity is about destroying spiritual vision and replacing it with nothing, with no “vision” in the spiritual sense at all. It is about destroying the house in which we lived — “we” meaning all the peoples of the earth — and replacing it with nothing, leaving us homeless.
This is very true, and I always keep it in mind when I'm quoting modern writers. However, I believe Manvir Singh has the knowledge, field training, and general experience to have a respectable view on shamanism that should not be written off.
Thanks for the summary and the book recommendation! I'm exploring what you've described as non-drug shamanic rituals or interventions through puzzle design, as a Gestalt art therapy practice.
Can you say more about how "Western shamanic practitioners show dramatically different brain activation patterns than traditional shamans; therefore, cultural context probably shapes the neurological experience"? Which sources might I delve into more with respect to the key neuronal activation patterns?
I love that you’re spreading Gestalt therapy in a fun/accessible way! Seriously a great idea.
To answer your question, I would honestly just read Manvir Singh’s book Shamanism: The Timeless Religion as he provided multiple resources for further study in the area. But, from my reference list provided I would say Krippner is most likely to answer your questions.
Krippner, S. (2020). Shamanism and psychology: A historical perspective. International Journal of Transpersonal Studies, 39(1-2), 1-18.
Good read thanks 🙏 I've got an old phone app of shamanic drum beats that I've never used but is still on my phone....will give it a go as a background to a meditation session or three to see if it assists with the practice.
For the longest time I thought rhythmic drumming didn’t work, but lately I’ve been able to see the benefits!
Wonderful dear you! ❤️🙏
Thank you so Much
To have put this together!
It was fun 😊
❤️🙏 your fun is a pleasure
I attended one shamanic drumming ritual in my 20s. I didn't know what it was, thought it would be relaxing like other meditations....I was not prepared for the feeling of what I will summize as escape and freedom. It's fascinating and why I always encourage people to be curious and open to things beyond their "lens of experience" excited to dig further into this series.