Neoshamanism

Neoshamanism is a modern form of new-age belief that draws upon the ancient traditions of Indigenous spiritual figures known as shamans. Neoshamanism, a term meaning “new shamanism,” is primarily used to describe the appropriation of shamanic ideas by practitioners from urban Western societies. Although the term shaman originated in Russia among the Indigenous people of Siberia, neoshamanism is more closely linked to the Indigenous peoples of the Americas. Practitioners of neoshamanism may base their beliefs on traditional spiritual rituals, but many have adapted their methods to the modern world. In general, the concept of neoshamanism involves connecting with the spirit world by altering human consciousness to trigger visions or affect healing. These connections can be attempted through a number of means that can include mind-altering drugs.

Background

Anthropologists theorize that the concept of shamanism may have been part of the earliest human religious thought. Paintings found on the walls of caves in several locations around the world show human-like figures that seem to exhibit animal characteristics. The true nature of the drawings—which are estimated to be about 17,000 to 35,000 years old—is unknown, but some experts believe that they may be images of humans performing religious rituals while dressed in animal skins. This may be an indication that early humans followed a religious practice known as animism, the belief that all objects in the natural world are inhabited by spirits. Anthropologists are not in agreement that the cave drawings are proof of an ancient belief in animism, but many traditional religions around the world have their origins in some form of animistic belief.

A shaman is an important person in animistic societies who acts as an intermediary between the human and spirit worlds. By undergoing training and performing certain rituals, a shaman is said to enter a trance-like state enabling them to make a connection to the spirit world. This connection allows the shaman to seek the help of the spirits to divine the future or bring about healing. The name shaman comes from the Evenki people of Siberia and parts of China and Mongolia. The Evenki šaman, or “one who knows,” was said to be able to communicate with the spirits through ritual chanting, dancing, or drumming. The term shaman later became associated with similar spiritual leaders from other cultures around the world.

Overview

In the 1960s and 1970s, many people in Western societies began embracing a form of new-age spirituality as an alternative to organized religious thought. The new-age movement often drew inspiration from the spiritual traditions of Eastern religions such as Buddhism, or from the religious beliefs practiced by the world’s Indigenous peoples. Followers of new-age ideas first became interested in shamanic practices through the scholarly works of Mircea Eliade, a Romanian religious historian whose Shamanism: Archaic Techniques of Ecstasy was first published in English in 1964. Eliade’s work was instrumental in developing the idea that shamanism was not only an Evenki concept, but also a universal part of almost every culture. He theorized that Western societies had at one time believed in a connection to the spirit world but had since lost that belief.

Partly inspired by Eliade’s work, the idea of neoshamanism began to develop among Western followers of new-age beliefs. The concept was further bolstered by the publication of The Way of the Shaman in 1980 by anthropologist Michael Harner. Harner’s book acted as a sort of “how-to” manual for shamanic beliefs, describing ways to achieve altered states of consciousness through various rituals or the use of hallucinogenic drugs or plants. While some researchers continued to associate shamanic beliefs exclusively with the Evenki and other Asian cultures, neoshamanism was more closely associated with the spiritual practices of Native Americans, along with the Indigenous cultures of Central and South America.

The Way of the Shaman laid out the groundwork for modern neoshamanism, establishing a concept known as “core shamanism,” the idea that shamanic principles were ingrained into all human cultures. Harner concluded that all people could achieve shamanic spirituality if they were willing to follow certain rituals used by Indigenous spiritual leaders. The idea was met with criticism by many in Indigenous communities who believed that their spiritual leaders have a sacred, personal connection to the spirit world. This connection could only be achieved by specially chosen Individuals and through proper training. To them, shamanism was not something that could be practiced by anyone reading out of a book or taking a class.

While neoshamanism may be inspired by the traditions of Indigenous cultures, the specifics vary greatly and often have only a passing connection to the actual rituals. The one common thread is an underlying belief in the spirit world and the need to reach an altered state of consciousness to connect to that world. Some practitioners of neoshamanism attempt this connection through traditional dances or repetitive drumming rituals. Others may attempt to reach this altered state of consciousness in a modified traditional cacao ceremony, some of which may use mind-altering drugs or plants with psychoactive properties, such as peyote. Some neoshamanic rituals may incorporate elements of Native American traditions, such as the vision quest or the sweat lodge. A vision quest is a rite of passage in which an individual undergoes a period of fasting and isolation in the hope that they experience a vision from the spirit world. A sweat lodge is a small, usually circular hut in which the inside temperature is raised—typically by heated rocks—to make those inside sweat. The experience may be accompanied by meditation, chanting, or drumming. All these rituals and practices aim to deepen an individual's introspection and provide a therapeutic experience.

In some parts of South America, followers of neoshamanism have incorporated elements of Christianity into their practices. In the twenty-first century, the region has become very popular with people from North America and Europe as a place of pilgrimage for those seeking shamanic experiences. In many Western societies, neoshamanic literature is widely available, and practitioners often conduct workshops and classes on the subject.

Bibliography

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