SHAMANIC VISIONS - by (c) Michael Ney 2009 (Sensory Image) First published in Southern Crossings (Australia) - entitled - "DRUMMING

UP VISI ONS - Modern Shamanic Initiation" "The drums incessant beat became lost amidst a seemingly resonant symphony of vo ices... an enchantingly mysterious tone lead me through into another reality, a dreamtime landscape of the shamanic underworld. Perched on a cliff, my `being' p erceived the luminous valley expanding out before me. Suddenly aware of a presen ce to my right, I turned and confronted the eyes and beak of an eagle... so clos e its warmth was tangible in comparison to the windy updraft. As we both alighte d with graceful swiftness from the cliff I realised a magical transformation had occurred... my eagle wings were strong... my sight so keen... my thoughts so st range. We soared towards an unknown destination, surveying all below us with a g od-like perspective... feeling my journey had begun aeons before this present re ality." Thus read my journal entry, written after a shamanic initiation led by Leslie Co nton - co-worker/associate of Michael Harner (world renowned authority on shaman ism). Leslie presented this event at the Transpersonal Psychology Conference in Brisbane 1986. She enticed our `allies' to dance, our visions to gather strength and power and also gave essential background knowledge to this fascinating trad ition, forming a sound basis for further study. Later I discovered that "birds always denote rising, activation, change and vita lity. In some traditions birds are symbolic of the soul; in others the bird is r ecognized as an intelligent colloborator with man, being the bearer of celestial messages. For the Buryats of Siberia, the eagle is the prototype of the shaman. Some Siberian peoples directly associate the eagle with the Supreme Being and t he Creator of Light. Odin was also called Eagle..... Whether for sport or spirit , the shaman's ability to fly or the enactment of flight bespeaks a sublime meta physical reality that appears to be a common feature of mystical experiences eve rywhere. All the cosmos is accessible when the art of transformation is mastered ." - Shaman, The Wounded Healer by Joan Halifax. So, that journey, cited above, was my first `conscious' exploration of a realm a nd philosophy which had, in hindsight, affected my unconscious reality from an e arly age. I remember crying as a small boy whilst watching a "Deer Dance" perfor med by a visiting Mexican Folklore dance troupe. This perplexed my parents but s omehow I felt it not at all unusual... a linking to past life memory perhaps. Th ereafter I was always fascinated by movies with Indians, and TV shows like Danie l Boone etc. Also, after recently visiting America and participating in sacred c eremonies, I realised a large part of my consciousness was deeply rooted in that ancient tradition... with a feeling akin to coming "home". Shamanism is currently undergoing an immense revival, involving people from many countries and various walks of life. The popularization of American Indian teac hings and cultural heritage is only a small chapter in this overall saga. In fac t, the so-called "New Age" may largely be a returning to the old and wise, respe ctful reverence for our sacred Mother Earth... sadly now being raped of resource s in the onslaught of "modern" civilisation. This "new" awakening stems directly from an earlier tribal reality, where the sh aman was priest, social worker, political advisor and healer to a closely interc onnected community. In many different cultures worldwide the land and all its be ings were viewed as part of themselves, each with important roles in the unfoldi ng drama of the universe. The shaman was honoured for his/her powers to interced e and understand the essential nature of this all-connected mystery and importan tly bring wholeness and healing to the dis-spirited or sick.

Michael Harner (author of The Way of the Shaman) has coined the term "urban sham anism" for the practise and initiation of western peoples into an experiential e xploration of shamanic realms. Years of academic study and fieldwork among shama nic cultures, including his own initiation, eventually led him to the realisatio n that several cross-culturally shared motifs and techniques could perhaps be re duced to a core of elements. These could be understood by almost anyone, regardl ess of culture and which could be employed for their own and others' benefit.(1) Shamans throughout the world, from Tibet and Mongolia to the Americas, have been involved in healing for thousands of years, dating back to paleolithic times. P erhaps as old as consciousness itself, shamanism is an ancient healing tradition that has reflected the changing cultures of the surrounding world throughout th e ages. This tradition involves healing through personal transformation as well as healing our family, community and environment. Central to this is the belief that we must heal and honour our mother the Earth, who is viewed as a living, co nscious organism. Shamans say this sacred female Goddess, the earth who nourishe s our very existence, must also be nourished with our prayers and ceremonies.(2) Recently some medical practitioners in America have been researching and using shamanistic practises to assist wholistic healing. This is an area that will und oubtedly reach out further into society as its effectiveness becomes apparent. I n particular instances shamanic healing has even proven to be "miraculous" ie, R olling Thunder, (Cherokee Indian medicine man) in one reported case, irrefutably reversed Multiple Sclerosis. And surely that is not the only case where medical science is at a loss to explain the healing phenomena. Rolling Thunder says of his work "This is the Great Spirit's way. I only act as an agent for the Great S pirit here; the healing comes from the spirit world."(3) An integral part of any shaman's power is a fortifying relationship with an ally . Power exists everywhere, all around us, in undifferentiated form. Since we nee d to use the power around us just to charge our life force, each of us has some sort of ally in order to be alive. The ally or helper acts as an intermediary be tween that formless power and the physical world. Guardian angels, elementals, s tars, people, plants, birds, animals are mediators between the spiritual and the material. In healing the ally acts as a step-down transformer, converting raw p ower to more manageable energetic levels. An ally can provide protection from il lness or accidents as well. A shaman gives back to an ally by inviting it to dan ce, sing and work through his/her physical body. The shaman moves consciously th rough all the layers of manifestation that exist - all times, all places, all po ssibilities. The path is lifelong, what is written here is only the beginning, t he initiation. The gates beyond are layers of consciousness, expanding gradually to include objective eternity. The work moves from self, to community, and fina lly to the planet.(4) There are probably as many different native names for shamanic practitioners as there are languages and cultures around the world. The Yakut called their shaman s `ojuna', the mongolian - `buga baga', the Buryats - `udayan', the Tartars - `K am', the Lakota - `wicasa wakan' etc. Sometimes the names refer to particular ab ilities of the shaman such as the Pomo term `Maru' (dreamer) or the copper Eskim o word `elik' (one who has eyes). Huichol shamans are called mara'akame, masters of the deer (mara), after their principal spirit ally.(5) The Wiradjeri aboriginal medicine men have a high god - Baiame. Two great quartz crystals extend from his shoulders to the sky above him. Baiame sometimes appea rs to the aborigines in their dreams. He causes a sacred waterfall of liquid qua rtz to pour over their bodies, absorbing them totally. They later grow wings rep lacing their arms. Later the dreamer learns to fly and Baiame sings a piece of m agical quartz into his forehead to enable him to see right into things. Subseque ntly an `inner flame' and a heavenly cord are also incorporated into the body of the new shaman. Thus we see the shaman acquires new magical powers by encounter

ing the gods as a result of a special dream journey. The transformations which f ollow such an encounter are regarded as initiatory.(6) "Simply by using the technique of drumming (sonic driving, a monotonous percussi on sound), people from time immemorial have been able to pass into these realms which are normally reserved for those approaching death, or for saints. There is a remarkable similarity between the experiences of the shaman and those of peop le coming back from near-death experiences. It's the same terrain, the same kind s of experiences. The shaman is known throughout the primitive world as `conduct or of souls', a person who helps the dying and the dead to reunite with their de ad family etc." says Michael Harner in an interview with Nevill Drury. For the shaman, all that exists in the revealed world has a living force within it. This life energy force, like the Polynesian `mana' or the Sioux `wakanda', i s conceived of as a divine force which permeates all. The knowledge that life is power is the realization of the shaman. Communion with the purveyors of power i s the work of the shaman. Mastery of that power: this is the attaimnment of the shaman.(7) In Sydney, Nevill and I held two workshops entitled "A Shamanic Initiation" wher e folk from all walks of life were led through to their own personal mythic real ity via drum journeys and rituals. Nevill has been doing this work privately for a number of years now, continually finding the depth of peoples journeys to be both exciting and enriching. At our day-long sessions participants contacted cla ssic shamanic realms with ease, and gained much personal power and satisfying in sight from their allies and the various events encountered in these realms. We a lso explored the healing essence of shamanism in the "Spirit Canoe" where many o f the participants were able to both receive and give gifts of power. It is trul y remarkable how accessible this form of personal transformation is, with the ad ded bonus of being painless, non-traumatic and yet ever so empowering. Here is a brief journey account from a participant. "Unlike meditation, which is a stillness, a silence, the shamans vision flight is a movie in my minds eye. I focus on commencing the journey through a doorway, then a tunnel, then into the Light to reveal a landscape with animal and human characters. Then I relax and watch the vision unfold as a cinema of the `right brain'. I received extraordina ry gifts of personal power. For example I was given, by an American Indian, a wr iting stick and ink made from soot and animal grease to write my words with "Cla rity, Vision, Accuracy and Dynamic". Since then, when I have been committing ide as to paper, I have remembered this precious gift which positively affirmed thos e qualities and continues to give me confidence when approaching each new task a nd challenge. I also have flown with a Crow to sacred sites around the world ie, Delphi, Maccu Picchi and experienced the exhilaration of flight. Wishing to, bu t not yet able to, visit Ayres Rock in person I have now journeyed there, in vis ion, to sit with my hands feeling the rock, absorbing Uluru Earth Energy." "I wa s amazed at how easy it is to start the mind-ball rolling and to involve myself in an unfolding visionary tale, aided by the drums' enchantment. It was signific ant to explore the symbols, allies and gifts. When visiting my special `Pool of Wisdom' I encountered a Tiger. Staring into each others eyes, I truly connected with the raw non-urban power of the animal. Approaching my ally he extended his paw and dropped in my hand a small, clear Crystal - another precious gift. Reac hing through to the clarity of the mythical realm, accessed by my unconscious mi nd, I achieve wisdom, healing and self-knowledge. Since that initial experience in the workshop I can choose to access that state at anytime. A profound Initiat ion." - from a participants vision journal - October 88. The clarity and depth of symbolism encountered in journeys such as this is not u nusual... but, unfortunately, not yet accessed by very many in modern society. I t is through such journeys and the gathering of groups to share their experience s that much of the `tribal old ways' will be revealed, linking us to that ancien

t wisdom of natural inter-connection. Thus, I feel shamanism in its many forms c an significantly contribute to peace and wellbeing, both personal and global. Sources:All Graphics from various issues of Shamans Drum magazine. (1) Alicia Allen & Dennis Dutton - co-editors of Shaman's Drum magazine. Issue N o 11. (2) Brant Secunda - Article entitled "Journey To The Heart" from Shaman's Drum N o 2. (3) Jim Swan - On Rolling Thunder - Shaman's Drum No 3. (4) Natasha Frazier - "Shamanic Survival Skills" from Shaman's Drum No 2. (5) Timothy White - Managing Editor of Shaman's Drum. (6) Nevill Drury - Nature & health magazine. Vol 9 No 2. (7) Joan Halifax - Shaman, The Wounded Healer. MICHAEL NEY - Author/Photographer and Editor of `The Crystal Visionary' co-prese nted `A Shamanic Initiation' (with Nevill Drury). His other workshop series ent itled `The Crystal Initiation' has been experienced by numerous groups throughou t Australia. Over the last few years Michael has been incorporating more shamani c and sacred ritual elements in response to an inner calling, thus deepening the effect of spiritual initiation for all participants. Tapes: Shaman Journey - Nevill Drury, Japetus. ($A17.95 incl post) One side drumming only, the other side is enhanced by music. Available from : http://www.japetus.com.au/ Further Reading: The Way of the Shaman - Michael Harner. Harper & Row 1980 Shamanism - Mircea Eliade. Princeton University Press 1972 Vision Quest - Nevill Drury. Prism Press 1984. The Shaman and the Magician - Nevill Drury. Arkana 1987. Primitive Magic - Ernesto De Martino. Unity Press 1988. Shamanism (Compilation) - Shirley Nicholson. Quest 1987. Shaman, Wounded Healer - Joan Halifax. Thames & Hudson 1982