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Shamanism

When it comes to traditional Shamanism, I have mixed beliefs.

Granted, I highly respect it and have gained much from studying with traditional Shamans for the past few years. However, I have heard too many stories about people not getting what they could have out of a Shamanic Experience and the Ayahuasca Experience when they put too much emphasis on the Shaman being traditional.

There is much fault in the traditional and ancient shamanic path and that is why I am pushing to redefine “The Way of The Shaman”.

That being said, it does seem I am supposed to teach these Ayahuasca shamans because I have run into four different communities or centers in the past mo or so since I found the Krishna shamans. I then found another group on the island of the sun, and yet another center on the way to Pisac, a small town in Peru.

With training in Chinese Medicine, Ayurveda, yoga and a life time of meditation, I have taught, in fact, traditional shamans how to run ceremonies – from random Shamans in Iquitos, Peru to well-known Shipibo Shamans of Pucullpa.

However, I am not so sure I want anything to do with old techniques, especially when they were only passed down word of mouth, were never written like the Vedas, and stem from a continental society of suffering, inadequacy/self doubt and anger. The collective provides the source energy for each individual and the Ayahuasca experience is all about connecting with the collective. Traditional Shamans now have developed a collective body of pain, jealousy and suffering.

I repeat: I respect and admire what I have learned from ancient tradition, but from my years of experience searching for a real shamanic experience I have found their foundation of spiritual power has been lost.

If a really good Shaman can connect with the entire South American collective, he has better abilities and potential to change but still is connected with collective pain. The Ayahusaca only aliments the person’s actual state of being; however, the Ayahuasca, using the Shaman, can actually change the frequencies of energy and thus change lives.

But most who say “soy shaman” (I’m a Shaman) don’t understand the dynamics of themselves — let alone of Peru, The Amazon and Andes, South America, The America’s or The Global Collective.

It’s all about the collective that the Shaman connects with. A Shaman who doesn’t have a collective outside of him or herself basically has not even entered the first stage of The Shamanic Way.

So it is really important to be careful when looking for and choosing a shaman. Many people come to Peru and venture out to Puculpa in search of the infamous Shipibos, a tribe that has been well studied by anthropologists for their natural medicine and shamanism.

I did the same thing and found many smiling shamans ready to guide me through the Ayahuasca Ceremony.

But is it a smile or is it a ‘smile’?

Shipibos (native Amazonian ayahuasca shamans) have good hearts but they are spiritually drained. This is why most Shipibo songs resonate with a quite docile sadness. Low level energy frequencies. When that collective is attached that to a person who has a bunch of anger problems or self doubt problems, you could see some serious problems.

The shaman is bringing them into the shaman’s collective with the help of Ayahuasca so the shaman can share information quickly and efficiently during the Ayahuasca Ceremony. But again if the shaman is bringing them into a collective of pain bodies. . . even if in them. . . this is not so good.

And what do we know about ALL the pain bodies in the continental collective of South America? If you have been here, yeah, you know. If you have not been there, the people are very connected with their heritage yet at the same time extremely catholic. So as they suffer the memory of the Spanish Conquest, they also stimulate the memory by conserving the same indigenous holidays that have been converted into a mix between Inca foundation and Catholic symbolism.

Shamanism explained by Martha Lucier of ShamanismCanada. Com


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