by Joseph Bearwalker Wilson

The alt.religion.shamanism newsgroup gathered practitioners of neo-shamanism and students of cross-cultural shamanic practice from the late 1990s through the early 2010s. It was one of the most substantive online communities for serious inquiry into shamanic cosmology, technique, and lived experience.

This FAQ — first posted in July 2003, version 1.3 — was maintained by Joseph Bearwalker Wilson, a shamanist teacher and longtime community elder who ran the resource site shamanist.us. It distills the group's collective understanding of shamanic practice across traditions, with answers drawn from Wilson himself and fellow practitioners StarrHawke, Yerune SilverSong, Deermouse, and Metista.

The FAQ was designed for accessibility — "written in less academic language" than the scholarly soc.religion.shamanism FAQ it complemented. It covers the foundations: what shamanism is and is not, how one becomes a shaman, the shamanic cosmology of three worlds, and the spirit hierarchy a practitioner works with. Twenty-eight questions. A community's hard-won vocabulary.

Version 1.3 — 3 June 2003

1. What is shamanism?

Shamanism is primarily a set of spiritual techniques used to enter into a trance state called ecstasy in which the shaman travels out-of-body to Other Worlds in order to diagnose, heal, learn the causes of and solutions to problems, guide souls, etc. Traditionally these purposes have included locating or attracting game for the hunt, weather control, and mediating between the sacred and profane dimensions. In traditional societies a shaman may also perform divinations, make amulets and charms, neutralize curses, and sometimes cast curses. (Joseph B Wilson)

The word shamanism describes:

1. The techniques and beliefs used by a shaman/shamanist in his or her practice of ecstatic trance and related.
2. A type of religion or belief system that requires a shaman as a necessary central figure, whose actions are considered required for the health and well being of the culture/group. The indigenous shamanic religions of Siberia are generally used as the standard yardstick of shamanism to which other cultures are compared. (StarrHawke)

2. Is shamanism a religion?

No. Shamanism is neither a religion nor a spiritual path. It is a set of spiritual practices that may be used by anyone no matter what their religion is. A religion is defined as a set of beliefs, values, and practices based on the teachings of a spiritual leader or tradition. The creeds of the various religions that shamanism can be found in lack any uniformity, only the practices of the shaman are similar. (Joseph B Wilson)

Shamanism is not a religion in and of itself, but a label used to describe a type of religion. It is also used to describe the methodology typically associated with a shaman, used within a religious/cultural context. (StarrHawke)

The word shamanism is loosely used to identify a classification of religions in the same way that monotheism, polytheism, pantheism, and animism are types of religion, but not religions themselves. (Joseph B Wilson)

3. If shamanism is not a religion, why is this newsgroup called alt.religion.shamanism?

The topic of alt.religion.shamanism is "shamanism." It is in the alt.religion hierarchy because shamanism is found in many different religious traditions. While shamanism itself is not a religion, it is a religious practice. (Joseph B Wilson)

Because the Net Gods decreed it that way. Deal with it. (StarrHawke)

4. Where does the word "shaman" come from?

The practice, study, and experience of the shaman is not limited to any single cultural group. The word 'shaman' is from the language of the Tungus of Siberia. It is variously 'shaman', 'saman' or 'haman'. Among the Tungus it is both a noun and a verb. The Tungus themselves have no word for 'shamanism'. "Shamanism" is the magical practices that are done by a shaman. It is by no means the name of their religion or of anyone's religion.

According to Gloria Flaherty (a professor at the University of Chicago), in Shamanism and the 18th Century (Princeton University Press), the word shaman comes into the field, including the English language, circa 1750. German scholars working among the Tungus and Altaic peoples rendered it "schaman," and as they were the most influential scholars of the 18th Century, the German term became the common term to cover all the various indigenous names for shamans.

In the Tungus language the word s(h)aman is both a verb and a noun. Therefore there a shaman is one who shamans — one who shamanizes. Apparently the word migrated to the Tungus language via Buddhist missionaries and has its roots in the Sanskrit word sramana.

During the 19th and first half of the 20th century the word was used as a synonym for any indigenous occultist and was interchanged with witch, witch doctor, sorcerer, wizard, warlock, medicine man, magician, necromancer, fortune teller, etc. Eliade and some others found the way the word was used to be too vague and therefore tried to identify elements that would make it more useful.

As StarrHawke pointed out: "shamanism doesn't exist. It is not a real thing, it is just a label for an abstraction." And I agree with her that it is a useful label. (Joseph B Wilson, adapted from Dean Edwards in the soc.religion.shamanism FAQ)

5. What is on topic for discussion in alt.religion.shamanism?

A great many things. A few of them include but are not limited to shamanism in general, historical shamanism, contemporary shamanism, traditional shamanism, non-traditional shamanism, Core shamanism, neo-shamanism, and techno-shamanism — their origins, methods, techniques, and objectives. Healing techniques, soul retrieval techniques, divination techniques, other miscellaneous magical operations; becoming a shaman, shamanic initiation; also the different spirits, power animals, divinities, landscapes, etc., found in the non-corporeal worlds are particularly on-topic. (Joseph B Wilson)

6. What is off topic in alt.religion.shamanism?

Religious philosophy in general — whether it be native religion, neo-Paganism, Christianity, Judaism, Islam, Buddhism, Hinduism, Shinto, or any other — is particularly inappropriate. Although it's entirely appropriate to discuss shamanic practices found within different religions, discussion of the religions and religious philosophies for their own sake is off topic. Political issues are also off topic, as are anything else that is not directly or indirectly related to shamanic practice. And, of course, spam. (Joseph B Wilson)

7. What counts as shamanism?

Question from a community member: "Sometimes we work with a foot in the Nonordinary Reality and Ordinary Reality at the same time. This is done particularly with healing work because of the need to move around and see the spirit of the illness in the patient whilst being able to extract it somehow. I also use a rattle for a light trance in order to speak with middle world spirits — for example if I'm working with a place that is spiritually damaged or I wish to ask for a teaching. Is this shamanism? There is communication with the spirits, but not a lying down on the floor, totally out of it journey." (Jo B.)

I've been thinking about this since you posted, Jo, and I think I can now safely answer — I don't know!

I think it would be considered shamanism in a traditional culture. I don't think that the deep trance, the ecstatic journey, was or was used in every instance, and that light trance often served as it does today. The problem is that the word is so difficult to pin down. (Joseph B Wilson)

8. Is the study of shamanism safe?

Once one has come to realize that there are more intelligent beings than just humans, who can be contacted through a variety of means but who exist independent of human life, there has to be the realization that common sense in dealing with any other living entity in a physical way is as important in the Otherworld. Treat any kind of spirit with respect, but also in a similar manner as a stranger met downtown.

As with any unorthodox study, experiences will not always conform to what is considered 'normal', as defined by society. One has to be prepared to deal with such confrontations.

While it is not the goal of shamanism, self-realization is often a result. Some aspects of yourself that become conscious are not always wanted or desired. Especially with shamanism, where there is a good measure of working alongside other beings, it's not always up to the person to decide how far and how deep it goes.

So it's relatively safe, as long as common sense is strongly present. (Yerune SilverSong)

9. I bought a rattle and a drum, met Power Animals, know my Totem animal, chat with the trees and spirits and dream an awful lot. Am I now a shaman?

No. In the shaman's perspective, everyone has such relations with certain spirits, not just a shaman. As it's often healthy for a person to have good relations with other people besides her direct family, it's also healthy to have good relations with those non-physical beings. For a person's health it's important to stay physically fit. Shamanising in this context provides a way of becoming or staying spiritually fit and healthy. A shaman is a specialist in this, with duties and responsibilities that go beyond staying healthy. (Yerune SilverSong)

10. How does one become a shaman?

In traditional societies a person may be eligible to become a shaman because they are descended from shamans, they received a "shamanic call," or they chose that vocation. The most powerful shamans are considered to be those who became so because of the first two elements; the least powerful those who sought out the profession. Regardless of the method of selection, shamans are not considered legitimate unless they have gone through shamanic initiation and training which takes place both in dreams and visions and in transmission from elder shamans in the form of ceremonies and instruction in shamanic techniques, names and functions of spirits, mythology, the secret language, and so forth. (Joseph B Wilson)

11. What is Shamanic Initiation?

Shamanic Initiation varies from culture to culture but in traditional societies usually involves an intense vision or dream of being killed and dismembered (and sometimes eaten) and then reassembled with a new "shamanic body." This dream or vision is often considered the call to become a shaman. Before being accepted by the community a potential shaman must often also undergo initiation ceremonies performed by the elder shamans of the community. Unlike modern civilized initiations into Lodges or Covens, the potential initiate may not survive the ordeal of the initiation ceremony. In neo-shamanism the initial Journey to Retrieve a Power Animal and instructions on Journeying could be considered an initiation of sorts. (Joseph B Wilson)

12. What is Shamanic Ecstasy?

Shamanic Ecstasy is the trance state in which the shaman journeys to the other realms of existence. It is the altered state of consciousness a shaman experiences while shamanizing. (Deermouse)

13. What is Journeying / Soul Travel?

The travel of the shaman's spirit (while in trance) to the non-physical areas of existence known as the Upper, Lower, and Middle Worlds. (Joseph B Wilson)

14. What is the Lower World?

A term popularized by Michael Harner and associates referring to that area of non-physical existence that can be reached by journeying down into the earth through a tunnel where wisdom about physical reality, the body, helping spirits, and Power Animals can be found. It also contains the dark, shadowy realms or hells of most cultures. (Joseph B Wilson)

15. What is the Upper World?

A term popularized by Michael Harner and associates referring to that part of non-physical existence that can be reached by journeying upwards by climbing a tree, mountain, ladder, or any combination. Usually teachers and wisdom about emotional, spiritual, and philosophical aspects of existence are found in the Upper World. The First/Great/Celestial Shaman is located here. It also contains the traditional heavens of most cultures. (Joseph B Wilson)

16. What is the Middle World?

A term popularized by Michael Harner and associates referring to that part of non-physical existence that parallels the physical world we live in — the non-physical aspects of the world we inhabit. (Joseph B Wilson)

17. What is the Otherworld?

The physical world is but one of many worlds, characterized by the solid nature of its components in relation to each other. Everything not-physical, by this definition, is considered Otherworld. But it's not to be considered as a simply dualistic state of existence — the physical world, like any other world, is part of the whole. (Yerune SilverSong)

18. What is the Tree of Life, or Axis Mundi?

This is a complex symbol representing the self-centeredness of every part of the Universe. Every part of Creation is its own center and revolves around this. In the same way, it represents the co-existence and relation with all these centres towards each other.

The tree symbolizes the Upper World (in which the branches reside), the Middle World (where the trunk is located), and the Lower World (where the roots are). In this way, it shows the connectedness and integration of a being across all the worlds. (Yerune SilverSong)

19. What is a Totem?

The word totem entered the English language a couple of hundred years ago. It comes from an Ojibwa word, nindoodem, which means "my family mark." It most closely translates to "clan." It is a plant, animal, natural force, or material that is identified with a specific group or clan — rather like a group badge with sacred connotations. (Joseph B Wilson)

20. What is a Power Animal?

Michael Harner defines a power animal as: "a spirit being that not only protects and serves the shaman, but also becomes another identity or alter ego for him." (Michael J. Harner, The Way of the Shaman, 1980, 1990; p. 43)

A power animal is a spirit that shares a certain quality with the person. It can be considered to be both a personification of that quality as well as an entity that helps you work with that quality. In most cases, Power Animals are spirits who agree to aid you with specific tasks and quests, and will leave when that task is completed. (Yerune SilverSong)

21. What is a Spirit Helper?

This is a term used by Michael Harner to identify a spirit that is subordinate to the shaman and assists him or her in carrying out shamanic responsibilities. He used the term in relation to a "class" of spirits that would be pretty much identical to the "familiar spirits" of medieval magicians and witches. Harner identifies Spirit Helpers as plant spirits that in their nonordinary form may take the form of insects, some other zoomorphic shape, or even inanimate forms. They are similar to domesticated work animals such as herding dogs, hunting dogs, plough horses, pack mules — possessions that must be trained to do your bidding, or at best have no practical purpose and at worst may be harmful to you. "Unlike guardian spirits, spirit helpers are only possessed by shamans. A shaman can come to possess hundreds of spirit helpers." (Michael Harner, The Way of the Shaman, Chapter 7)

The term Spirit Helper should not be confused with generally helpful spirits. (Joseph B Wilson)

22. What is a Guardian Spirit?

A spirit that protects and assists a shaman (or other persons) while journeying, carrying out shamanic responsibilities, or training. This is not necessarily the same as a Power Animal. (Joseph B Wilson)

23. What is a Spirit Guide?

A spirit that advises you and guides you in your "Higher Purpose." A Spirit Guide is often an ancestor. (Joseph B Wilson)

24. What is a Tutelary Spirit?

Technically, a spirit that serves as a guardian or protector. Colloquially, a spirit that teaches — often by creating situations for experience rather than by giving instructions. (Joseph B Wilson)

25. What is a Nature Spirit?

The spirit of any animal, plant, or mineral. (Joseph B Wilson)

One realm that is closely related to the physical world, in which nature expresses itself, is the Green World. There are realms that can be considered Kingdoms: the Plant Kingdom, the Mineral Kingdom, and the Animal Kingdom. There is also the Elemental Kingdom. This last Kingdom deals with the structure of natural forces found in nature, such as the four elements (air, fire, water, and earth), as well as manifestations such as clouds, rain, storms, and snow. In some cultures natural occurrences such as storms are not only manifestations of gods or spirits but are the result of the activity of these Elemental beings.

Together these Kingdoms form what is sometimes called the Green World, and a spirit of that realm is called a Nature Spirit. (Yerune SilverSong)

26. What is a Spirit Spouse?

A spirit who engages the shaman in an inner sexual relationship and may even become the person's numinous spouse. This is a frequently encountered motif in both Siberian Shamanic Tradition and Celtic Faerie Lore. (Dean Edwards, soc.religion.shamanism FAQ)

An entity whose spiritual significance is expressed through the shaman or chosen individual. (For instance, ancient Celtic kings were "wedded" to the manifestation of the forces of the land, often expressed as a white mare.) (Jilara, soc.religion.shamanism FAQ)

27. What books are recommended?

Three basic books on shamanism in general:

Shamanism: Archaic Techniques of Ecstasy
Mircea Eliade (Princeton University Press, 1972)
The classical reference that clearly defined what is and is not shamanism. This is not a how-to guide to instant shamanism; it is a scholarly read, and may be difficult going, especially for beginners. Still, it should be on every practitioner's bookshelf. It provides necessary grounding in classical shamanism, and is invaluable as a reference for understanding aspects of your own experiences. (Metista)

Shamans, Healers, and Medicine Men
Holger Kalweit, translated by Michael H. Kohn (Shambhala Publications, 1992)
Similar to Eliade's book, but a bit more approachable, this is an exhaustively researched study of shamanic traditions around the world. Simply filled with accounts of shamanic theory and methods. (StarrHawke)

The Way of the Shaman
Michael Harner (Harper San Francisco, 10th anniversary edition, 1990)
While Eliade is the father of modern shamanic scholarship, Harner is the father of the popular neo-shamanic movement. Even if you don't use his methods, or agree with his commercial endeavors, this book is a must read, as it established and defined much of the popular vocabulary and theory. (Metista)

A separate list with recommendations for useful books on Siberian, Central Asian, Finno-Uralic, Arctic, African, North and South American, South and East Asian, Scandinavian, nontraditional, contemporary shamanism and Celtic Otherworld Tradition can be found in the Shamanism General Overview FAQ by Dean Edwards.

28. Why was this FAQ written?

This FAQ was written to support the Usenet newsgroup alt.religion.shamanism. Although the Shamanism-General Overview and the soc.religion.shamanism FAQs written by Dean Edwards are thorough, it was felt that a FAQ written in less academic language would be more useful to the participants of alt.religion.shamanism. (Joseph B Wilson)

Colophon

Written and maintained by Joseph Bearwalker Wilson (shamanist.us), with contributions from StarrHawke, Yerune SilverSong, Deermouse, Metista, Jo B., and Jilara. Version 1.3, 3 June 2003. Originally posted monthly to the alt.religion.shamanism Usenet newsgroup. The FAQ was freely available for non-commercial circulation per the author's stated terms.

The authors note: "Answers are copyright 2002 by the individual authors. This FAQ may be freely circulated and posted on individual web pages as long as it is not for financial gain."

Original Message-ID: [email protected]

Preserved from the Usenet archive for the Good Work Library by the New Tianmu Anglican Church, 2026.

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