How Does One Become A Shaman

Some have wondered if the experience of shamanic ecstasy or flight makes a person a shaman. Generally speaking, most would say no. A shaman is more than someone with an experience. First, he or she is a trained initiate. Usually years of trenculturalization and under a mentor precede becoming a functioning shaman. Second, a shaman is not just an initiate who has received inner and outer training, but is a master of Shamanic Journeying and Techniques (shamanic ecstasy). This is not a casual acquaintance with such abilities; there is some degree of mastery of them. Finally, a shaman is a link or bridge between this world and the next. This is a sacred trust and a service to the community. Sometimes a community that a shaman serves in is rather small. In other instances it may be an entire nation. A lot of that depends on social and cultural factors.

One becomes a shaman by one of three methods:

a) Hereditary transmission;
b) Spontaneous selection or "call" or "election";
c) personal choice and quest. (This latter method is less frequent and traditionally such a shaman is considered less powerful than one selected by one of the two preceding methods.)

The shaman is not recognized as legitimate without having undergone two types of training:

1) Ecstatic (dreams, trances, etc.)
2) Traditional ("shamanic techniques, names and functions of spirits, mythology and genealogy of the clan, secret language, etc.) The two-fold course of instruction, given by the spirits and the old master shamans is equivalent to an initiation." (Mircea Eliade, The Encyclopedia of Religion, v. 13 , p. 202; Mcmillian, N.Y., 1987.) It is also possible for the entire process to take place in the dream state or in ecstatic experience. Thus, there is more to becoming a shaman than a single experience. It requires training, perseverance and service.

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Blotar A Brief Guide To Asatru Ritual

Book: Blotar A Brief Guide To Asatru Ritual by Anthony Arndt

Blotar (the plural form of blot) strengthen the bonds Between humans and the gods, our holy kin. With blotar we honor the gods in a social atmosphere and invite them to share in our celebrations and give them gifts in return for divine favor.

The blot bowl and plates laid out for the gods and Ancestors are taken outside and given to the gods and land wights. This is often done by depositing the offerings at the base of a tree, where animals can devour it on the behalf of the gods and wights, or by casting them into a sacred fire, thanking the gods and Spirits.

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What Is The Role Of Personal Trauma Or Crisis For Shaman

A common Experience of the call to shamanism is a psychic or spiritual crisis, which often accompanies a physical or even a medical crisis, and is cured by the shaman him or herself. This is a common occurrence for all three types of shamanic candidates described above. The shaman is often marked by eccentric behavior such as periods of melancholy, solitude, visions, singing in his or her sleep, etc. The inability of the traditional remedies to cure the condition of the shamanic candidate and the eventual self cure by the new shaman is a significant episode in Development of the shaman. The underlying significant aspect of this experience, when it is present, is the ability of the shaman to manage and resolve periods of distress.

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The Magical And Ritual Use Of Herbs

Book: The Magical And Ritual Use Of Herbs by Richard Alan Miller

One in the series of books by Richard Alan Miller. (The others being "Magical and Ritual use of Perfumes" with Iona Miller, and "magical and Ritual Use of Aphrodisiacs") This book is a typical example of the attention to detail, clarity of writing, and concise nature that I have come to expect from the author.

Covering some of the more Pharmocologically active herbs,the coverage is complete enough for my friends in the medical feilds, without losing readers with less chemistry knowledge (like me). There are diagrams of the active chemical compounds, when known, and lots of details about growth and habitat, but the directions and hazards of use are clear enough for a novice.

While not covering the more common herbs, such as Rosemary, or sage, this book is a valued part of my herbal library. I sincerely hope that the author writes a more wide ranging book on herbs in the future! Definately worth every penny.

Magical and Ritual Use Of Herbs investigates the habitat, cultivation, historical use, chemical structure and benefits of nineteen psycho-active herbs. These plants are discussed by chapter in the following categories: Stimulants (including Damiana, Passionflower and Guarana), Depressants (including Lobelia, Skullcap and Valerian), Narcotics (Wild Lettuce and Wormwood), Hallucinogens (including Kava Kava, Yohimbe, Amanita Muscaria, Morning Glory Seed and Psilocybe Mushroom). Their preparation, ritual use, primary effects and potential hazards are described in detail.

Some of the benefits that may be derived from the wise use of these plants include stress relief (Kava Kava and Valerian Root), increased energy (Guarana), restful sleep and cleansing (Wormwood) and spiritual Development (Fly Agaric, Psilocybe). The author writes With Great authority, effortlessly blending scientific and esoteric knowledge. I enjoyed his no-nonsense factual approach. The book includes a Quick Reference Chart, a Bibliography and a Chemistry, Botanics/Organic and General Index, making it a valuable reference work in addition to a fascinating read.

Magical and Ritual Use Of Herbs is very informative, clearly written and well organized. One must have knowledge of wild crafting (plant gathering) and a pretty good knowledge of chemistry to take full advantage of what it has offer. It provides excellent and concise Information on herbal effect and very clear warnings.

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Magic Witchcraft Animal Magnetism And Electro Biology

Book: Magic Witchcraft Animal Magnetism And Electro Biology by James Braid

James Braid (19 June 1795 – 25 March 1860) was born at Ryelaw House, in the parish of Portmoak, Kinross, Scotland, and was the son of James Braid and Anne Suttie. He married Margaret Mason (or Meason) on 17 November 1813. They had two children, James (born 1822), and a daughter.

A Scottish Physician and surgeon, specialising in eye and muscular conditions, Braid was an important and influential pioneer of Hypnotism and hypnotherapy. Braid adopted the term "hypnotism" as an abbreviation for "neuro-hypnotism" or nervous sleep (that is, sleep of the nerves), in his lectures of 1841-2, and it is from his influential work that others derived the term "hypnosis" in the 1880s. Braid is regarded by many as the first genuine "hypnotherapist" and the "Father of Modern Hypnotism".

Braid's work had a strong Influence on a number of important French medical figures, especially Etienne Eugene Azam (1822–1899) of Bordeaux (Braid's principal French "disciple"), the anatomist Pierre Paul Broca (1824–1880), the physiologist Joseph Pierre Durand de Gros (1826–1901), and the eminent hypnotherapist and co-founder of the Nancy School Ambroise-Auguste Liebeault (1823–1904).

Braid hypnotised the English Swedenborgian writer Dr. J.J.G. Wilkinson, who observed him hypnotising others several times, and began using hypnotism himself. Wilkinson soon became a passionate advocate of Braid's work and his published remarks on hypnotism were quoted enthusiastically by Braid several times in his later writings. However, Braid's legacy was maintained in Great Britain largely by Dr. John Milne Bramwell who collected all of his available works, and published a biography and account of Braid's theory and practice, as well as several books of his own on hypnotism.

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