Tag Archives: shaman

Down the Rabbit-Hole

Storytelling and its healing potential in modern society

Humans and nature: two things which many modern societies see as separate, in spite of the fact that we clearly remain very much a part of, and connected to, the natural environment around us. Just because you may not immediately sense the vast swampy wilderness beneath the city concrete under your feet, or smell the sweet, fresh tang of the mountains and wildflowers beyond the more immediate exhaust fumes and smog, it doesn’t mean that they are not there. The web of life is all around us and wild nature calls to us from within our own hearts if we just listen.

Our unique cultural advantage

Much of our modern society can be seen as far from perfect, and there are many aspects of our disconnection from nature which may be causing unbalance and therefore lack (or perceived lack) of abundance in our local ecosystems. Our ancestors rejoiced in the gifts of the wild forest and danced in the footprints of the animals whom they revered, adored and devoured; when compared to our own version, our fluorescent pre-packaged experience of food-gathering may sometimes seem a poor substitution.

Yet there are some things we have which are unique to our culture and which, if we use them in a considered way, we can use to help us to re-strengthen our connection to the natural world and all its abundant wonders.

Adventures and shamans

Communing with the ‘more-than-human world’ (1), finding balance and harmony within to strengthen the balance and harmony without, and healing yourself and your community as part of a wider healing, are all traditional roles of those members of ancient societies who have been termed ‘shamans’ by modern anthropologists, although what they call themselves differs from culture to culture. All of these things can be seen as of huge importance in today’s world to help us to gain the balance and harmony which we can achieve within our ecosystems if we are attuned to it. Yet ‘shamans’, even in their own societies, are not generally seen as ‘normal’; the role is not one which everyone partook in, and probably not everyone would want to. Many of the things which ‘shamans’ did may well be seen be much of modern society as signs of ‘madness’ (see for example 2).

Are we all then mad?

However, one thing to bear in mind about shamanic tools is that the vast majority of people in modern society, regardless of how little interest they have in ancient cultures, are very skilled at using some of them, and if these words are creating sounds of sense within your head at this moment then you are one of those people.

What I mean is, with the skills of reading and writing which many of us may take for granted we can engage in powerful creative practices, the likes of which the ‘shamans’ of less literate cultures would have had to ingest strong entheogenic medicines, deprive themselves of food or sleep, or engage in repetitive activities for many hours to achieve.

As Serge King, author of Urban Shaman (3), puts it,

” We are part of a unique society that has already, though
unknowingly, prepared us well…Ever since you started reading about Dick and Jane and Spot you were in training to be a shaman. Radio, television,
and movies have all helped to reinforce your skill. The development
of intentional inner vision took a long time in
traditional societies, because it wasn’t reinforced by the
whole society. Exceptional people like poets, storytellers, and
shamans seemed to be using magic when they evoked waking
visions in the minds of listeners to their tales, legends,
and inner experiences.” (3)

Weaving our own magic

It is this magic which we can use to help us to create what we imagine, and to give special attention to particular things, people, places or events which can help us to respect and honour them. Perhaps you do not believe in magic and that is fine, since, as King would say, “the world is what you think it is” (3). It may be worth considering, however, that our connection of literacy and magic is present even in our modern language – when we speak about how to write a word we talk of the “spell” needed to create it.

King says,

You, now, have the skill of reading, a rare skill in the history of mankind, which trains you to focus your attention and evoke internal experience on your own at will” (3).

What took a gifted few years of practice, dedication, meditation and art to achieve is now accessible much more easily to huge numbers of us because of this skill. That doesn’t mean that we don’t need to learn how to use our imaginations wisely. We do, and this in itself, with the self-reflection and realisation that may come with it, may lead to what feels like madness, especially when considered from a societal point of view.

Treading the labyrinth

It is when we start to walk the path consciously that we may be most in need of stories to help to guide us. Luckily, such stories already exist in their thousands and many are freely available through that great storyweaving machine, the internet. The stories which we choose to resonate as part of our lives can help to sustain us and to heal our own psyches, thus enabling us to heal the outer world as well.  From this perspective even our most grotesque and seemingly destructive human creations can be seen to be a part of the web of life.

Big wheels and little wheels

How can we start on this path? How can we, as Joseph Campbell put it, pick up the golden thread left behind us by the storytellers of the past, and use it to help us find the way through the labyrinth? How can we step beyond the seeming comfort of a life half-lived and step onto the sword-edge of the path to our own bliss?

Perhaps a simple way to start is to consider what stories you wish to resonate with about the cycles of time in your own life. The moon and the sun are things which all humans have experience of, and in Europe the cycle of the sun was in the past by many and is by a few even now, closely followed and celebrated, with each stage having its own story and meaning, so that people could attune and resonate with the seasons and the unique gifts they bring. This ‘big cycle’ of the year, with its eight ‘feasts’ of Yule, Imbolc, Ostara, Bealtaine, Litha, Lammas, Mabon and Samhain, during which time the daylight present in the day goes from very little to a lot and then around again, is reflected on a monthly scale by the cycle of the moon, which is also noted and celebrated.

Sun is come

The ‘Wheel Year’ is celebrated now in Britain mainly by people who have picked up the threads of the old stories rather than as part of an unbroken tradition. This means that the stories are always evolving and reflecting our changing ways, and we can interpret them however seems fit to us. You may not care about the upcoming Litha or Summer Solstice, which is happening in the Northern Hemisphere tomorrow. Many people do, and in England hundreds shall gather at Stonehenge, in spite of the newly-introduced parking fees there, which were put into place even though they were fought in court by none other than King Arthur Pendragon (4). Those who wish to mark the Solstice by going to a special place but who do not want to ‘pay to pray’ (or who may find the crowds at Stonehenge not their cup of tea) may well choose to celebrate at any of the many other stone circles and ancient sacred sites around Britain.

All over Spain even nowadays, Midsummer’s Night is celebrated by jumping over fires, into rivers, springs or the sea, or in some places both. You may not be so interested in such revelry, but it may still be helpful to you in your own personal storytelling to acknowledge this shortest night of the year and reflect on its symbolism. What that symbolism could be is up to you; our pagan British ancestors probably (according to some sources (5)) associated the Summer Solstice with Ura or heather (ericaceae spp), a plant which needs fire for the seeds to germinate, so reminding us perhaps of the fire which gives us life, the sun which shines the longest on this day for the whole wheel year. In Spain and other parts of Europe the celebration is associated with St. John and his flower, St. John’s Wort (Hypericum Perforatum) whose yellow petals and red juice can also remind us of the fire of the sun. It is also a traditional symbol of protection and of strengthening energy, perhaps reflective of the long days reminding us to gather strength ready for the darker colder times ahead.

Stories and spells

Whether you choose to acknowledge the Solstice tomorrow or not, you will surely continue to tell stories of your own, as well as being exposed to many others. How you choose to tell your stories is up to you, but as King would say, just by reading story books and watching films you have already started on a path which can aid you in healing, imaginative creation and gaining stronger connections to yourself and your world.

Your own way is yours to follow and your call will be unique. May you go with sunshine.

References

1. Abram, D, 1996. The Spell of the Sensuous: Perception and Language in the More-than-Human World.  Vintage: New York City, USA

2. Logan, K, 2017. ‘A Shaman’s View of Mental Illness’. Forever Conscious, 2017. http://foreverconscious.com/a-shamans-view-of-mental-illness

3. King, S, 1990. Urban Shaman: A Handbook for Personal and Planetary Transformation Based on the Hawaiian Way of the Adventurer. Simon & Schuster: New York City, USA.

4. BBC News, 2017. ‘King Arthur Pendragon loses Stonehenge ‘pay to pray’ court challenge’. http://www.bbc.com/news/uk-england-wiltshire-40033998

5. Sentier, E, 2013. Trees of the Goddess. Moon Books: Hants, UK

 

 

Kosmicare: Cosmic Care at Festivals helping to create positive societal change – Part 2

When we have clear ideas of what the symbols which appear to us – whether in folk myth, dream or chemically-induced vision – can represent, we are better equipped to understand our own role in the great narrative of our life. However, if we have not had such training as that given to a tribe which values shared metaphors and symbols, we can be

“left alone with our unpredictable emotions and the sometimes terrifying visions of the collective unconscious” (1); in what is termed by some as a ‘bad trip’.

Tripping through the Dark…

If we have not been brought up with a conscious defining mythology such as that of the Wixaritari (see for example 2), that is not to say that we are in any disadvantage. As Campbell (1959) (3) puts it, we have to be aware of what our own stories mean, and can even be a part of creating our own new symbols which are unique to us.

Such symbols may be all the more potent if we have undergone some kind of journey in order to discover them. An important part of Kosmicare UK’s work is the recognition that whatever is happening in someone’s mind, there is probably a good reason for it, even if the person is not having the most comfortable time. As it says on their website,

“We think that if someone is having a “bad trip” it is because he/she is really in need of it.  They may be confronting their own fears, and there is potential to benefit from it. Therefore, we do not work with denial or try to make people come back to “normal” but, embracing the moment, we provide support for the individual to come through the ordeal more wholesome and wise.” (1)

Into the Light

For Kosmicare,

“An important step to take is to acknowledge that in gatherings and festivals people are pushing boundaries, and it is here that we need to give support.” (1)

One inspirational aspect of being part of the Kosmicare UK team at Goa Cream, a festival designed to promote Kosmicare, was to see so many festival-goers who are already prepared to give support to each other, and who recognise the benefits of their work even if they have not been personally cared for at the Kosmicare area. Such support is also inspirational in terms of considering the wider reach which Kosmicare, or similar initiatives, could have.

As well as one-to-one support for those already in drug-related experiences, Kosmicare provides non-judgmental information on, and in some cases testing facilities for, all kinds of mind-altering substances. When pushing boundaries by using these, one can be catapulted through a psychological exploration which, though it may feel like a number of millennia, lasts on our timescale only around 6-12 hours. This is why it is so important for Kosmicare to be present at festivals and parties, as such experiences can give you little or no preparation for what could be in store, and the mental effects are so quick and strong that occasionally they can be a handful.

However, people are having more sustained psychological explorations all the time, which have been variously described as ‘voice hearing’, ‘schizophrenia’, ‘psychosis’, or a host of other labels, for which British and other “Western” societies do not necessarily provide adequate facilities.

It could be argued that someone who is experiencing what modern Western medicine could term as psychosis, delusions, schizoid or paranoid behaviour is going through a similar kind of ‘bad trip’ as that which can be induced by entheogenic substances, though the trip generally takes a lot longer than 12 hours. The general response in “Western” society is to place such individuals in the mental healthcare system where medical staff attempt to make them “better” or fit in with society again. While such a response may have benefits for some individuals, it could be important to note that “mental illness” as defined in “Western” society is seen by most shamanic cultures as “the birth of a healer” and those experiencing it are seen as undergoing a necessary stage in their journey towards becoming, if they wish to accept the role, an important community facilitator and healer (4) (5).

Healing Options

If such perceptions of mental illness can help individuals in ways in which the western system falls short, such as with the case of Franklin Russell, hospitalised at 17 as a “schizophrenic” in the USA but hailed as one of the “mediums bringing messages to the community from the spirit world” in West Africa (6), then perhaps we need options other than mental hospitals in which to support them. One such option could be an extended version of Kosmicare; where the spaces are in one fixed place within the community and where support can be found not only for a few days at a time, but all year round, and with a much longer time limit on how long one can be in the space.

Such a static healing space should not replace Kosmicare, but rather work alongside it, as the focus is on slightly differing, though interlinked, psychological experiences. The space, I feel, would have to be centred in a natural environment; even if set up to serve a city community it should be on the outskirts of said city, in a place where there is less psychic noise than can be found among the busy city streets.

As such, it can be seen as a kind of ‘Healing Forest’, or whatever natural phenomena is seen as important by a particular community. So those who dwell near a river may prefer to go to a ‘Healing Valley’ whilst those who live in high altitudes may prefer a ‘Healing Mountain’. It is important to connect the landscape to the community as then those going there to undergo their difficult experiences will be able to relate more to it. Sacred space appears to be a key part of all human culture, whether we have a religion or not, as I explore in my ‘Sacred Spaces’ article (7).

Another important reason for having the space in nature is that those who live there permanently as supporters for people in need of care will have to be grounded in non-human nature as well as deeply understanding of human psychology; as David Abram eloquently puts it,

“the primary role of the indigenous shaman [is] a role that cannot be fulfilled without long and sustained exposure to wild nature, to its patterns and vicissitudes.” (8)

Modern Shamans?

Those who work in such a place as may be created as the Healing Forest, Valley, Mountain or others may have some professional similarities with shamans of traditional societies, though they perhaps prefer not to be called shamans themselves. For although this idea of a static Kosmicare available in every town and community is not so different from the traditional role of shamans in indigenous tribal cultures, the fact that we have our own, literate, abstracted, diversified, flexible and, to a huge extent, highly individualised cultures means that such an endeavour will be not simply an emulation of older societies but the creation of a new cultural paradigm.

Grand words, perhaps; though in reality the adventure will be quite simple. All that is needed is a few willing people, a corner of land and some imagination.

In the meantime, Kosmicare UK will continue creating spaces at festivals throughout the country, beginning in the spring of 2016. Even if you are not experiencing psychological or drug-related difficulties, look out for us! You may well find some positive surprises.

References

  1. Kosmicare UK, 2015. ‘About Us’. http://www.kosmicareuk.org/about-us/
  2. Alfredo López Austin : Tamoanchan, Tlalocan. U Pr of Co, 1997.
  3. Campbell, J, 1949. The Hero with a Thousand Faces. Pantheon: New York City
  4. Halifax, J, 1988. Shaman: The Wounded Healer. Thames & Hudson: London
  5. Marohn, S and Somé, M.P, 2014. ‘What a Shaman sees in a Mental Hospital’. Waking Times, 22/8/2014. http://www.wakingtimes.com/2014/08/22/shaman-sees-mental-hospital/
  6. Russell, D, 2014. ‘How a West African Shaman Helped my Schizophrenic Son in a way Western Medicine Couldn’t’. Washington Post, 24/3/14. https://www.washingtonpost.com/posteverything/wp/2015/03/24/how-a-west-african-shaman-helped-my-schizophrenic-son-in-a-way-western-medicine-couldnt/
  7. Haworth, C, 2015. ‘Sacred Spaces’. Abundance Garden, 3/3/15. https://abundancedancegarden.wordpress.com/2015/03/03/sacred-spaces/
  8. Abram, D, 1996. The Spell of the Sensuous: Perception and Language in a More-Than-Human World. Vintage Books: New York City