#neoshamans

[gnomedyke]

I've been pretty inactive here in terms of magic posting, but I've been working for a paper for my anthropology class comparing the ritual techniques, culture, and worldview between chaos magicians and shamans. Since I've already submitted I can share it here, if anyone is interested.

[asteroidtroglodyte]

Here’s a game:

In the tags, list your 3 favorite “weird” genres

“I like everything.”

[blacklightsociety]

Thought For the Day

Uranium, coal, pollutants… our shamanism goes far beyond plastic.

[monotheistreal]

Delve into the profound realm of Shamanism with our latest video on Monotheist. Uncover the essence of Shamanic practices, rituals, and spiritual connections in this comprehensive guide for beginners. Whether you're new to the spiritual realm or seeking advanced insights, this video serves as a gateway to the profound wisdom of Shamanic traditions. Join us on a transformative exploration of self-discovery and healing. Subscribe to Monotheist for engaging content on spirituality. Like, share, and hit the bell to stay connected. Embark on a journey of enlightenment with us. #Shamanism #SpiritualJourney #MysticalWisdom #HealingEnergy #SelfDiscovery #AncientRituals #EnlightenmentPath #SpiritualExploration #Monotheist #InnerTransformation #trending #viral #explore #reels

[sspacegodd]

My spirit animal is paint thinner.

[urlasage]

.

        .

     .

smiling in

APPRECIATION

                              .

                       .                             .

                                                     .

[painthropologist]

Recommended readings on pain

The following is a comprehensive reference list of readings on pain, embodiment, and ritual, to name a few of the topics that I will be discussing. This list will be updated as and when I find new sources, and covers various subjects from anthropology to sociology, philosophy, and beyond.

Adler, M. (2006). Drawing Down the Moon: Witches, Druids, Goddess-Worshippers and Other Pagans in America. 4th ed. USA: Penguin Books. 

Åsatrufellesskapet Bifrost (2024). Om Bifrost. Available at: https://bifrost.no/om-bifrost (Accessed 13 June 2024).

Asprem, E. (2008). Heathens Up North: Politics, Polemics, and Contemporary Norse Paganism in Norway. The Pomegranate, 10(1): 41-69. 

Aðalsteinsson, J.H. (1998). A Piece of Horse Liver: Myth, Ritual and Folklore in Old Icelandic Sources. Reykjavík: Háskólaútgáfan Félagsvísindastofnun.

Belardinelli, A.L. and Bonsaksen, J.A. (2020). An Ancient Perspective.  Available at: https://www.churchofpain.org/about (Accessed: 5 March 2024).

Bell, C. (2009). Ritual Theory, Ritual practice. New York: Oxford University Press. 

Eliade, M. (1969). The Quest: History and Meaning in Religion. Chicago: University of Chicago Press.

Calico, J.F. (2018). Being Viking: Heathenism in Contemporary America. Sheffield: Equinox.

Durkheim, E. (2012). The Elementary Forms of Religious Life. New York: Dover Publications.

Fibiger, M.Q. (2018). Thaipusam Kavadī – A Festival Helping Hindus in Mauritius Cope with Fear. International Quarterly for Asian Studies, 49(3-4): 123-140.

Fonneland, T. (2015). The Rise of Neoshamanism in Norway: Local Structures-Global Currents. In: Kraft, S.E., Fonneland, T., and Lewis, J.R. Nordic Neoshamanisms. New York: Palgrave Macmillan. 33-54.

Geertz, C. (1973). Religion as a Cultural System. In: The Interpretation of Cultures: Selected Essays. New York: Basic Books Inc, pp. 87-125. 

Glucklich, A. (2001). Sacred Pain: Hurting the Body for the Sake of the Soul. Oxford: Oxford University Press.

Gunnell, T. (2015). The Background and Nature of the Annual and Occasional Rituals of the Ásatrúarfélag in Iceland. In: Minniyakhmetova, T., and Velkoborská, K., (eds.) The Ritual Year 10: Magic and Rituals and Rituals in Magic. ELM Scholarly Press. 28-40.

Harvey, G. (2013). The Handbook of Contemporary Animism. New York: Routledge.

Hobsbawm, E. (2012). Introduction: Inventing Traditions. In: Hobsbawm E., Ranger T., (eds.) The Invention of Tradition. Canto Classics. Cambridge: Cambridge University Press. 1-14.

Hobsbawm, E., and Ranger, T. (2014). The Invention of Tradition. Cambridge: Cambridge University Press.

Jackson, J.E. (2011). Pain and Bodies. In: Mascia-Lees, F.E. (ed.) A Companion to the Anthropology of the Body and Embodiment. UK: Wiley-Blackwell.

Kleinman, A., Das, V., Lock, M. (1997). Social Suffering. Berkeley: University of California Press.

Lee, N. (2022). On a Wind-Rocked Tree: Pain as Transformation in Contemporary Heathenry. In: Strickland, S., Hunter, L., and Mullin Berube, S. Riding the Bones. USA: The Three Little Sisters. Appendix D.

Luhrmann, T.M. (2012). Touching the Divine: Recent Research on Neo-Paganism and Neo Shamanism. Reviews in Anthropology, 41(1), pp. 136–150. 

Manfredi, F. (2024). Beyond Pain: The Anthropology of Body Suspensions. New York: Berghan.

Mauss, M. (1973). Techniques of the Body. Economy and Society, 2(1): pp. 70-88.

McLane, J. (1996). The Voice on the Skin: Self-Mutilation and Merleau-Ponty's Theory of Language. Hypatia, 11(4): 107-118.

Mitchell, J. (2009). Ritual Transformation and the Existential Grounds of Selfhood. Journal of Ritual Studies, 23(2): 53-66.

Obeyesekere, G. (1981). Medusa’s Hair: An Essay on Personal Symbols and Religious Experience. Chicago: University of Chicago Press.

Pagliarini, M.A. (2015). Spiritual Tattooing: Pain, Materialization, and Transformation. Journal of Religion and Violence, 3(2): 189-212.

Polhemus, T. (1998). The Performance of Pain. Performance Research, 3(3): 97-102.

Rappaport, R.A. (1999). Ritual and Religion in the Making of Humanity. UK: Cambridge University Press.

Rasmussen, R.H. (2020). The Nordic Animist Year. Estonia: Ecoprint.

(2023). Aun 2031. Available at: https://nordicanimism.com/aun-2023 (Accessed: 19 March 2024).

(2024). Aun: Cannibal Kings, Cosmic Healing and the Recovery of a Nordic Tradition. Estonia: Ecoprint.

Reynolds, C. and Erikson, E. (2017). Agency, Identity, and the Emergence of Ritual Experience. Socius: Sociological Research for a Dynamic World, 3(1): 1 –14.

Scarry, E. (1985). The Body in Pain: The Making and Unmaking of the World. New York: Oxford University Press.

Shilling, C. & Mellor, P. (2010). Saved from pain or saved through pain? Modernity, instrumentalization and the religious use of pain as a body technique. European Journal of Social Theory, 13(4): 521-537. DOI: 10.1177/1368431010382763.

Snook, J. (2013). Reconsidering Heathenry: The Construction of an Ethnic Folkway as Religio ethnic Identity. Nova Religio: The Journal of Alternative and Emergent Religions, 16(3): 52-76. 

von Schnurbein, S. (2016). Norse Revival: Transformations of Germanic Neopaganism. Boston: Brill.

Viljoen, M. (2010). Embodiment and the experience of built space: The contributions of Merleau-Ponty and Don Ihde. South African Journal of Philosophy, 29(3). DOI: 10.4314/sajpem.v29i3.59153.

[noneofthisisreal]

While the word totem itself is an anglicisation of the Ojibwe term (and both the word and beliefs associated with it are part of the Ojibwe language and culture), belief in tutelary spirits and deities is not limited to the Ojibwe people. Similar concepts, under differing names and with variations in beliefs and practices, may be found in a number of cultures worldwide. The term has also been adopted, and at times redefined, by anthropologists and philosophers of different cultures. Contemporary neoshamanic, New Age, and mythopoetic men's movements not otherwise involved in the practice of a traditional, tribal religion have been known to use "totem" terminology for the personal identification with a tutelary spirit or spirit guide.

Totem - Wikipedia

[wxlfbites]

Yeah no offense but you don’t need to be griping about the quality of taxidermy from this person to all of tumblr. Taxidermy scraps (regardless of quality) can range anywhere from $15-50 US dollars, depending on the kind of scrap or tail, and the seller. Bitching about it on tumblr (and frankly in the otherkin tags, that has nothing to do with this??) seems petty and very rude. Unless someone is actively assaulting, harming, or grooming people, you don’t need to be doxxing.

1.) How is this doxxing? Nowhere in that post did I mention the persons legal name, their address (let alone even their state), or any identifying information other than their public Etsy shop name. Stop using buzzwords you don’t even understand.

2.) The problem is that she’s very very intentionally trying to sell scrap quality tails as high quality, spiritual taxidermy when it’s anything but. To quote some things directly from her shop:

“”My experiences range from the cerebral (a Master's degree in counseling psychology emphasizing ecopsychology) to the spiritual (over a decade's practice in neopaganism and neoshamanism).

“”Since 1998, I've been working with hides, bones, beads, and other such things in my artwork. I've created ritual tools, sacred costumery, jewelry and other devotional objects.

“” I began this work almost fifteen years ago as a way to honor the animals who once wore these skins and bones. I wanted them to have a better "afterlife" than being a trophy on someone's wall or a coat in a closet. The artistic and spiritual are very deeply entwined in my work, and every creation, no matter how simple, is a devotional to these sacred remains.

“”I've shared more about what I do and how others can take part through my writings. I have several books in print, including "Skin Spirits", a how-to book on the spiritual as well as practical end of working with animal parts and "Skull Scrying", a booklet on using animal skulls in divination. My latest book is "Nature Spirituality From the Ground Up: Connect With Totems In Your Ecosystem" from Llewellyn Publications.

“”I offer years of experience and finely-honed creativity in my work, and a strong spiritual component to my creations.

“”The majority of the animal parts and other components are secondhand or salvaged, either from old fur coats and the like, or discarded from the fur coat industry, or old jewelry and other found objects, though be aware there are some newer/not recycled remains incorporated in some projects as well.

So she’s been in the business for well over two decades, which means not only should she have the skill, but the knowledge, to distinguish between what kind of tail is considered scrap and what isn’t. Nowhere in any of her taxidermy listings does she specify that they are scraps. She is selling them as whole items that are of high quality.

She specifically mentions her spirituality being part of her work multiple times, even including her personal beliefs (not just general “please respect this tail” stuff) on how to care for the animal spirit that is attached to the tail. Now, don’t get me wrong, I personally believe taxidermy can retain spirits, but to quote the letter she included with my tail:

“You can connect with the spirit of the tail itself” […] “Before you put the tail on to wear it, ask the spirit of the tail for permission”.

This to me, even as a pagan myself, seems inappropriate to ask of someone who bought something from you over the internet.

I’ve literally been buying tails from Etsy shops since 2012, this is the most expensive tail I’ve ever bought, and never once have I seen a tail in such poor condition. If I’m paying almost $50 for something I am being told is high quality, by someone who claims to have over 20 years of experience, I expect that! And so should everyone else. I also recently started doing taxidermy myself. I work with bones and I just finished my first preserved rabbit foot. Even my rabbit foot, on my first try, is better quality than Lupa’s tail and if I sold him I’d only ask $15 max! $47 for something I’ve seen done better at my local renaissance fairs by people who only just started working with animals and going for $20 is outrageous.

Finally, you don’t know how reviews work, clearly. Just because I’m not kissing the feet of the seller and spouting on about how much I love being ripped off, doesn’t mean I’m bitching. I’m giving my honest opinion and review on a shop to inform others what to expect if they purchase it. I didn’t tell anyone not to buy from her, I didn’t say she was a piece of shit, I didn’t disrespect her in anyway. I gave facts about the quality of the tail and my opinions about whether I thought it was worth it. Which it isn’t.

Ya’ll kids be getting soft in the head if you can’t even read a review without whining about doxxing and bitching and being a bully.

(Also side note, I put it in the otherkin tags and shit because if you took 5 seconds to look at my account, you’d know I’m nonhuman so I’m posting in nonhuman tags. And if you took another 5 seconds to look up the seller, she also at one point identified as otherkin, has marketed her taxidermy and books to otherkin and has written books specifically about otherkin, making her a prominent figure in otherkin spaces.)

[elsolretreats]

Ayahuasca – A Wonderful Plant That Remedies Several Mental Health Disorders

Ayahuasca is a psychedelic brew with many different traditional names and synonyms, found mostly in Latin America. It is made by brewing the ayahuasca vine (Banisteriopsis caapi) with any number of other plants rich in psychoactive alkaloids, such as chacruna (Psychotria viridis), which contains DMT and other ingredients that contribute to the complex chemistry of ayahuasca.

 Ayahuasca was brought to the mainstream in the West in the 1990s when it became popular among Westerners who participated in jungle-based retreats, particularly in Peru. In recent years, ayahuasca has attracted widespread attention as a prescription medicine used as a treatment for a wide range of conditions—especially depression and anxiety. Some research suggests that ayahuasca might help with addictions and other mental health disorders.

 The brew has a long history of religious use in ceremonies among indigenous Amazonian peoples, and is used by some indigenous and mestizo shamanic neoshamanic groups of south and central America where it is also employed for divination and healing purposes, as well as in initiation rites.

 Ayahuasca was first described academically outside of Brazil in 1896 by the French botanist Louis Étienne Chaux. One of the most important early studies of the plant was conducted in 1958 by the Swiss-Brazilian psychiatrist Carlos Castaneda and his main collaborator, physician Don José Joaquín Amaringo. Their study was published in 1965 as The Teachings of Don Juan: A Yaqui Way of Knowledge.

 In recent years, ayahuasca has become popular not only among drug users and adherents but also among those interested in alternative healing. Some medical professionals have begun to prescribe the brew as a treatment for a variety of conditions, including depression and anxiety.

 Unfortunately, some unscrupulous individuals have begun to exploit the use of ayahuasca as a way of gaining credibility and legitimacy in their field of work. Ayhuasca is also sometimes employed as a tool for "astral travel" purposes.

  The ayahuasca vine, fundamentally endemic to South America, is today also farmed in Australia in a legal way. So if you are looking to buy Ayahuasca plant Australia for any purpose, then thankfully there are some good and reliable sources in Australia to help you meet the need. For example, you would like to consider settling on El Sol Retreats, a leading Ayahuasca Retreat Centre, which is at the vanguard of supplying Ayahuasca Plant in Australia at very attractive prices. So what is the wait for? Simply visit the website www.elsolretreats.com to buy Ayahuasca plant Australia.

[nicopoussain-blog]

Le mur de Bordeaux N°48 par Ruben Carrasco En ce moment à la galerie Magnetic Art Lab pour l’exposition Neoshamans , l’artiste Muraliste Mexicain a participé au Mur de Bordeaux. L’oeuvre est à voir dans les Chartrons , place Avisseau. #Rubencarrasco #Neoshamans #renard #fox #Plmgt #polemagneticartlab #graffitiart #murdebordeaux #Frozentimes #NicoPoussain #Urbanartbordeaux #streetartphotography #streetphotographie #photographiederue #citytrip #Bordeauxmétropole #Bordeauxmaville #Streetartfrance #Streetarteverywhere #Loveart #Bordeauxstreetart #Streetartbordeaux #graffiti_n_wallart #rsa_graffiti #jj_urbanart #tv_streetart #streetartofficial (à M.U.R de Bordeaux) https://www.instagram.com/p/B2ddTuDCFwK/?igshid=113d4tqrlchog

[shamandrummer]

Becoming a Shaman

Many people in today's world are being called by spirit to become shamans. A yearning exists deep within many of us to reconnect to the natural world. It is a call to a life lived in balance with awareness of nature, of spirit, and of self. We live in a culture that has severed itself from nature and spirit. Humans have lost touch with the spirit world and the wisdom of inner knowing. The spirits, however, have not forgotten us. They are calling us to a path of environmental sanity, to rejoining the miraculous cycle of nature.

The spirits call many to work with them, but only a few may respond to the call. Choosing to ignore a calling may have undesirable consequences or none at all. For some, it can lead to depression and illness as the life force is constricted and thwarted. Those who choose to follow their shamanic calling may have no idea how to begin.

What do you do if the ancestral shamanic tradition no longer exists in your culture, but you still feel the call today? While traditional, indigenous shamanism continues to decline around the world, shamanic ideology has gradually entered Western humanities and social sciences and developed into the neo-shamanic movement. Neo-shamanism is a term used to describe the creation or revival of a shamanic culture. Most modern shamanic practitioners fall into this category. Neo-shamanism is not a single, cohesive belief system, but a collective term for many such philosophies. Neo-shamans use a variety of core techniques from different shamanic disciplines.

Mircea Eliade, a religious scholar, was perhaps the first to write about neo-shamanism. In his classic work, Shamanism: Archaic Techniques of Ecstasy, Eliade discusses the three stages of becoming a shaman: the Call, Training, and Initiation. The first stage to becoming a healer, as described by Eliade, is that of the calling--this call comes from the family, the community, or from the world beyond. Some are called, initiated and trained by spirit guides and/or human teachers from childhood.

Spirit calls us to a path of shamanism in many ways. It can be as dramatic as a life threatening illness or as simple as a dream. Some people receive signs of a shamanic calling through their dreams. Shamans frequently journey during their dreams, often flying through the air. Shamans may have recurring dreams in which they meet certain animal or teacher figures that are manifestations of the very spirits who are calling them.

The more common signs of a shamanic calling are ones of personality, such as a desire to spend time alone in nature. Shamanic candidates tend to be loners and are often considered eccentric or "different." One of the most reliable signs of a shamanic calling is the urge to learn about shamanism. One of the things I have learned working with spirits is that they often prompt me through urges to do one thing or another. This is a common form of communication and instruction by helping spirits. The very fact that you are reading this post at this time is meaningful. It is the spirits themselves who are guiding you to search for information about shamanism. Your yearning to learn more about shamanism is a sign that the spirits are calling you. The call functions to awaken your own inner knowing and the yearning to express your true self through the artistry of the shaman.

Shamans are called, and then receive rigorous instruction. Training may follow an ordered tradition or take a spontaneous course guided by the shaman's spirit helpers. The function of training is to develop the skills and talents so that shamanic practitioners don't unintentionally hurt themselves or others. Though the spirits give shamans their healing powers, shamans must learn the technique of invoking them. Traditional shamanic training requires considerable devotion and personal sacrifice, not so much to gain power, but to become the person who can wield that power responsibly. Ongoing practice and learning are essential to perfecting any art or skill.

Where does one find shamanic training in the digital age? There are growing numbers of spiritual seekers who learn about shamanism from the internet or through reading the published works of individuals who have received shamanic training. Though a handbook is no substitute for an apprenticeship program, it can convey the fundamental methodological information. Authentic shamanic knowledge can only be acquired through individual experience; however, one must first acquire the methods in order to utilize them. Once you have learned the basic skills, your helping spirits can provide you all the training you need.

Then there is Initiation. Shamanic initiation is a rite of passage, connecting the apprentice shaman intimately to the spirit world. It is typically the final step in shamanic training, though initiation may be set in motion at any time by spirit's intervention into the initiate's life. Ultimately, shamanic initiation takes place between the initiate and the spirit world. It is the spirits who choose and make the shaman.

How does someone embark on the shamanic path? To be an effective shamanic healer, one must go through the three steps. The first step is to acknowledge the calling.

[urlasage]

.           .       . t r u t h         and authenticity            .     .  .                                         .

are the true healers

[viadescioism]

Healing Techniques in Applied Shamanism with Isa Gucciardi, Ph.D.

[ax-ov]

Beautiful sound & plant journey last night with 4 beautiful souls! #5DSound #SoundHealing #SacredSpace #Wizardry #NeoShamanism . DM yo learn more about the next one! https://www.instagram.com/p/B4sqEnKh6d1/?igshid=1l6gv0kcdbh1h