Neoshamanism

What it is

Neoshamanism refers to contemporary spiritual practices that mimic or adapt traditional shamanism. It is typically practiced by Western individuals as part of New Age spirituality. Unlike traditional systems, it often lacks direct connection to the Indigenous societies from which its techniques originate. The movement focuses on attaining altered states of consciousness to communicate with spirit worlds. It comprises an eclectic mix of beliefs, including the use of drumming, chanting, and sometimes hallucinogenic substances. Michael Harner’s 'Core Shamanism' represents a major branch, offering a standardized set of practices stripped of specific cultural details.

Where it comes from

The movement emerged in the second half of the twentieth century, influenced by counterculture and post-modernism. Early figures like John Dee are seen as distant forerunners. Mircea Eliade popularized the concept of shamanism as a universal religion in 1951, though academics criticized his broad definitions. Carlos Castaneda’s works in the late 1960s brought these ideas to a wider audience, despite later being regarded as fiction. Michael Harner formalized the practice in 1980 with 'The Way of the Shaman,' synthesizing elements from various Indigenous groups into a secular, accessible system for modern seekers.

How it is done

Practitioners seek altered states through rhythmic drumming, rattling, dancing, and chanting. Some incorporate entheogens, though this remains controversial within the community. A central technique involves journeying to contact 'power animals' or tutelary spirits. Activities include soul retrievals, healing ceremonies, and participation in drum circles. Many adhere to Core Shamanism, which uses standardized methods derived from South American traditions. Others engage in sweat lodge ceremonies or vision quests, often adapted for group settings or tourism rather than strict traditional adherence.

Tools and materials

Common tools include drums and rattles used to induce trance states. Entheogens, such as ayahuasca, are utilized by some groups, particularly in Peruvian contexts. The concept of 'power animals' serves as a key spiritual tool in Core Shamanism. Practitioners may also use fire and enclosed spaces for sweat lodge rituals. These items facilitate the transition between material and spirit worlds, allowing practitioners to access hidden knowledge or perform healing work without relying on complex ceremonial regalia found in traditional societies.

What it is for

The primary intent is personal exploration, development, and psychological healing. Neoshamans often view their role as facilitating individual transformation rather than maintaining cosmic order for a community. While some claim to heal others, many operate in isolation or serve paying clients. The practice emphasizes love and positive emotions over the fear and aggression sometimes present in traditional initiations. It aims to provide a 'happy ending' through psychotherapeutic insights, distinguishing itself from traditional views where malevolence and chaos are acknowledged forces.

Who does it

In neoshamanism, anyone can choose to become a practitioner, unlike traditional societies where shamans are often chosen by the community or inherit the role. Training varies widely, from self-study to attending workshops led by figures like Michael Harner. Some practitioners feel called by spirits, mirroring traditional experiences, but most enter voluntarily. The role is often solitary or commercial, focusing on individual clients rather than communal service. Gender roles are generally fluid, contrasting with the specific social positions held by shamans in their original cultures.

Peoples and places

The movement is predominantly Western, drawing inspiration from diverse global cultures including Siberian, Mexican, Guatemalan, Australian, and North American Indigenous traditions. However, it does not resemble the religious practices of any single one of these groups. Critics note that it homogenizes distinct shamanic traditions into a generic package. Native American activists argue that the appropriation of terms like 'shamanism' by white practitioners erases the specific histories and struggles of Indigenous peoples. The practice spans across countries where tourism intersects with spiritual seeking, such as Peru and India.

What people believe

Unlike traditional views that prioritize the spirit world, neoshamanic belief often balances materialist explanations with spiritual theories. Practitioners believe they can interact with spirits, ancestors, and animal guides to gain wisdom or power. The worldview is eclectic, incorporating elements from European occultism and various Indigenous cosmologies. It rejects the notion that negative forces are inevitable, instead framing challenges as opportunities for personal growth and emotional release.

When it is done

Rituals occur during dedicated sessions, retreats, or daily practices rather than fixed agricultural or lunar calendars. New Age retreats often last a weekend or a week, featuring intensive workshops. Tourism-driven ceremonies may be scheduled based on visitor availability rather than traditional timing. The lack of a fixed calendar reflects the individualistic nature of the practice, allowing practitioners to engage with the tradition at their own pace without adhering to seasonal obligations or community festivals.

How scholars and sceptics see it

Anthropologists and historians criticize neoshamanism for cultural appropriation and the decontextualization of sacred practices. Scholars like Alice Beck Kehoe argue that the term 'shamanism' should remain tied to specific Siberian cultures. Critics highlight how neoshamanic movements strip techniques of their original meanings to create a marketable product. Academics view the movement as a modern construct rather than a continuation of ancient traditions.

Compare and confuse

Neoshamanism differs from traditional shamanism in its selection process, social role, and emotional focus. Traditional shamans serve communal needs and maintain cosmic balance, often facing pain and fear during initiation. Neoshamans focus on personal therapy and positive outcomes. It is also distinct from historical witchcraft or European occultism, though it borrows concepts like familiar spirits. The movement shares similarities with other New Age trends in its syncretic approach but stands out for its explicit adoption of shamanic terminology and techniques from Indigenous cultures worldwide.

Law and persecution

Legal status varies by region, with some countries regulating the use of entheogens like ayahuasca. In the United States, practitioners face legal scrutiny if they engage in negligent acts, as seen in the Ray case. Indigenous communities often oppose the commercial exploitation of their ceremonies, leading to social and political tensions. There are no universal protections for neoshamanic practices, and participants assume significant personal risk. Authorities in tourist destinations may intervene when safety standards are violated, but enforcement is inconsistent.

Today

The movement continues to grow through online resources, workshops, and spiritual tourism. Core Shamanism remains influential, taught globally by certified instructors. Criticism persists regarding cultural appropriation and the commodification of Indigenous spirituality. Despite academic rejection, neoshamanism attracts thousands of seekers looking for alternative healing and spiritual experiences. The rise of digital platforms has further disseminated these practices, allowing for global community building while raising questions about authenticity and respect for source cultures.

Questions people ask about Neoshamanism

Good reading and sources

• The Colonization of the Ayahuasca ExperienceJSTOR Daily, Article

• Neoshamanism on WikipediaEncyclopedia
• Wikidata recordOpen data