Spiritual Cosmic Experience

The Shamanic cosmological model contains the four elements and four directions which enable us to access Dark Matter. Shamanism does not use the Tree of Life as a model, but symbolism is important. Below are common experiences of Shamans that can be extended when exploring Dark Matter.

The definition of shamanism is varied, but the importance of the shamanic work within a community cannot be over-emphasised. Mircea Eliade’s definition of Shamanism is a Technique of Ecstasy.

Magicians are not shamans, but shamans can be magicians

The shaman specialises in altered levels of consciousness or trance that enables him to travel through the spiritual realms in order to perform actions to benefit the community. Shamans are able to communicate and command spirits; rarely will a shaman allow himself to be possessed by spirits. ‘Shaman’ is a Siberian word, but shamanic experiences have been recorded throughout the world. Shamanic techniques are far more sophisticated and safer than astral travel.

Religious experiences in Siberia include a Great God or Creator, whose name often means Sky or Heaven, or having the characteristics of luminosity or loftiness. White Light or Master of the Sky is another epithet. This God has several ‘Sons’ or ‘Messengers’ subordinate to him who live in the lower heavens. Their number is usually seven or nine. These Messengers watch over and help human, and shamans are the link between the two. Later, as knowledge and power degraded, there appear to be division between the Messengers.

Finding the Shamanic Vocation

The shamanic life often begins with a spiritual crisis or ‘separation’. Shamans are recruited by either hereditary transmission or spontaneous calling. Traditionally, those who become shamans by their own free will are not as powerful as those who are recruited and trained. The training is carried out by two methods; ecstatic (dreams, trances etc), or traditional.

Whether or not shamanism is hereditary, signs of potential ability from puberty include: nervousness, desire for solitude, being absent minded or dreamy, even epileptic fits. Many latent candidates sleep excessively. The person may be instructed by a spirit in a dream of his vocation. However, the person still has to prove to the spirits of his abilities through various tests. In other words, the process may take some years before the person is accepted as a shaman within the community.

The spirits give the initiate prophetic dreams, or carry him to the underworld in order to be instructed by deceased shamans. Someone going through this process may exhibit sudden changes in moods; from irritability to normality, or melancholia to agitation, for example. The prospective shaman may try to extend his powers more as a mean of personal survival, but this result in abilities to protect society at large. Symptoms of shamanism may be similar to mental disorder, and care has to be taken, but the shaman is considered to be one who has cured himself of all his maladies. In other words, the vocation of the shaman is to cure his own illness. For some shamans, perfect health is attainable only as long as shamanism is practised. Shamans are often very intelligent, they have a supple body and unbounded energy. In some cultures, the shamanic vocabulary is three times that of the tribe. We may consider that because they were ill, and then cured themselves, shamans have the theory and practise of illness and its cure.

The experience of dreams and ecstasies is the signal for the elder shamans to begin teaching the student. The main structure to an initiation is of suffering, death, and resurrection.

Initiations follow this general pattern:
• Dismemberment of the body
•Renewal of the internal organs
•Ascent to the sky and dialogue with the gods and spirits
•Descent to the underworld and dialogue with spirits and souls of dead shamans
•Visionary revelations

The process of the emergent shaman is characterised by him becoming meditative, seeking solitude, sleeping a great deal, appearing absent minded, and having prophetic dreams.

Some traditions maintain that each shaman has an eagle or mythological bird that cuts the shaman’s body in pieces and gives them to the evil spirits to eat. The gives the shaman the power to control disease in the future. Once the spirits depart the bird re-assembles the body. We can consider that the body parts have either been ‘cleaned’ or replaced. The eagle lives in a great tree, where she lays her eggs depends on the quality of the shaman. Other shamans ‘travel’ across deserts, ascend a mountain where they enter a cave. The initiating shaman or spirits then cut up the bodies and cook them in a giant cauldron. Then, either the waters or a blacksmith reassembles the body. Some shamans experience torture by the demons (who are actually shamans). The shamanic experience is often undergone by the initiate sleeping in a graveyard or on the grave of a saint. In some cultures, quartz or a piece of bone, or other item is placed within the body of the shaman when his body is reassembled.

Enlightenment follows, which the initiate experiences as a luminous light (inner light) within his body which enables him to see in the dark, perceive the future or hidden events, and the secrets of others. The experience is often in terms of height or depth, ascending a tree or flying as a bird. In Tantric, Buddhist or Christian traditions the initiate contemplates or visualises himself as a skeleton. To summarise, the shaman’s body is dismembered and reassembled often using fire (cooking).

Shamanic Powers in the Past

Historically shamans were capable of physically flying through the air. Interestingly, the origin of the first shaman is associated with the outbreak of evil, either in society, or that the shaman was too proud to recognise God. God had to intervene in the form of an eagle. The result was that ‘good’ and ‘evil’ shamans were created. In the beginning, initiatory death and resurrection was the criteria for creating a shaman, not teaching by spirits and elder shamans.

Spirits who choose the Shaman

There is a big difference between the spirit that chooses the shaman, and the assistant spirits who are subordinate to the shaman. There may be strong sexual elements involved in the development of shamanic powers. In dreams or visions there may be sexual intercourse between a spirit and the shaman, and it is this that transmits the power. There are also many stories of ordinary people having sexual relations with spirits.

Shamans often meet, or are initiated by souls of dead shamans. The ability to see spirits, whether awake or in dreams is a sign of shamanic ability. The ability to see the dead implies that the shaman is dead to the world too, which is why he has to undergo the dismemberment and resurrection process described above. It may be that the dead soul ‘possesses’ the shaman, and the experience is of soreness within the body. The souls of the dead act as a guide to the shaman when he travels in spirit through the cosmic regions. The vision of spirits actually seems to equate with magical power, and they appear in frightening forms; humans with animal heads recall the 72 Goetic spirits, or the Godforms of Ancient Egypt. If one experiences such a spirit, it is vital that no fear is shown, for the perception of them implies power over them, and in fact they will become helpers.

Spirits can appear in animal form when they assist on shamanic journeys. In today’s technological age it is quite possible that spirits are more likely to have an AK47 than a sword or spear. Spirits appear to a talented shaman without any effort, but for other shamans work is required. The shaman does not pray or make sacrifices to his spirits, but he can suffer if the spirits are displeased. Because the shaman is already ‘dead’, he can transform himself or identify himself with his spirits. This can also be taken to mean that he is able to unite or return to nature. In other words, the shaman becomes spirit in order to travel to other realms.

Secret Language of the Spirits

Shamans learn a secret language to communicate with spirits. The language can represent the sounds of animals. The shaman knows the language of nature, and as such, he has the freedom to travel throughout the worlds. The shaman has to be initiated by an animal, often a tiger or eagle to learn the language. The initiation can happen in dreams or the animals may be physically real. Physical pain can be a sign of spiritual initiation, and the pain or ache can actually have a personality or even move around the body.

Healing with Spirits

The cause of illness is considered to be the theft or rape of the soul. The shaman has to find the spirit, capturing and forcing it back to the patient. In other cases the patient is possessed by an evil spirit, or a magical object has been placed in the body – sometimes is a combination of the two. The shaman has to remove the cause. There is a common root in that it is a requirement of the shaman to return things to their original state. Only a shaman can undertake this work as he has already been through these experiences. From this perspective shamans are infinitely more qualified to treat disease – how many western doctors have experienced the diseases they treat? The resourcefulness and bravery of the shaman is quite remarkable as he makes his healing journeys. The shaman has to discover the cause of the illness; the spirit, its type and place in the hierarchy in the universe, who caused the spirit (another shaman, or self-inflicted), and how strong the spirit is. The shaman’s spirits are sent out to find out the situation, and then the shaman has to fight it himself, which can often mean taking the spirit within himself, and therefore suffer just as much if not more than the patient. The denouement is usually an ascension into the heavens to negotiate with the guardian spirits. Danger is present at all levels. Some shamans are able to suck or pull objects out of the body. They may even appear to perform an operation complete with blood. These objects are usually thrown into water to neutralise them, or be carried off by spirits. However the shaman heals for the individual or society, he is bringing the universe back into equilibrium.

Cosmology allows spirit travel

There are three levels: Sky, Earth and Underworld, connected by a central axis. The shaman uses the axis to communicate or move through the worlds. Some spirits or gods are able to use this axis as well, but usually only shamans or holy men can do it. There is a Centre or Sacred Space, which can actually be within the shaman. The axis is represented by pillars that reach up to the Pole Star. At the basis is a stone altar. A snake is often associated with the pillar. Other symbols are a mountain, pyramid, temple, royal city, tree, bridge, stair or ladder. These symbols are cosmological or universal, while personal or microcosmic experiences are of a tent or house with a hole in the roof, so that everyone is connected to a universal centre.

Visions of a personal house can be very revealing to a shaman: a man living in a small house may actually believe he is in a mansion, or his workplace may be seen. In other words, the distortions and expansions between reality and the inner man reveal much about how he actually sees himself. Comparing the ability of the shaman visualise his own awareness as a world view of the cosmic mountain with his vision of other people’s ‘home’ show an extraordinary ability, especially when we realise that individuals are unaware of the vision. It is also worth noting that the symbolism is constant throughout the world as long as we take into account cultural differences. To put things simply, humans live in their homes, while shamans have the whole cosmos to reside in.

Trees are particularly strong metaphors: the branches reach to the heavens, the trunk connects to the earth, with the roots extending to the underworld. There are birds (divine beings) in its branches; the leaves, flowers and fruits symbolise humans or branches of knowledge, which is reflected below. The trunk is usually indivisible, which indicates that unity is actually only experienced on this level of earth, despite appearances to the contrary. Trees are symbols of life. One connection that may be considered is the magical staff or wand carried by a shaman (and, for that matter a magician).

Generating heat

One characteristic of shamans is the ability to control or create heat. Healers have the ability to generate heat in the hands or at the point of healing, but shamans can work with fire.

Vedic techniques and Shamanism

The Rig Veda includes many shamanic techniques: to call back a soul, the priest addresses the dying man: “Although thy spirit have gone far away to heaven or … the four quartered earth, we bring back that (spirit) of thine to dwell there, to live long.” Another prayer – “May thy spirit … come back again to perform pious acts; to exercise strength; to live; and long to see the sun. May our progenitors, may the host of the gods, restore thy spirit; may we obtain for thee the aggregate of the functions of life”. In other texts, the priest has to summon back various organs from the cosmic regions. The instability of the soul is known, and there are warnings not to wake the sleeper suddenly in case he loses his soul. The siddhis mentioned by Patanjali include the ability to leave the body at will, and even to enter the body of another. Knots, bonds and nets are used to capture spirits, and to cause black magic.

Other myths and symbols

Shamans sometimes meet a funerary dog when he descends to the underworld. Shamans can turn themselves into dogs or wolves. Horses are used by shamans to reach ecstasy by travelling through the air. The horse is an image of death, so it enables the shaman to enter other worlds. The hobby horse is a reflection of this. Eight legged horses are common in shamanic myths, again connected to funerals.

Blacksmiths and their wives are venerated. Smiths are masters of fire and transformations, and often initiate shamans. Blacksmiths are also able to construct chains used to imprison evil spirits. The beating of metals can be compared to the dismemberment of the shamanic body. Working of metals also indicate alchemical processes.

Heat

Burning is considered to be a sign of contact with spirits.

Bridges across the Worlds

Once, all people had easy access to the three worlds. Dead souls and shamans have to cross a bridge in order to reach the underworld. Crossing bridges are dangerous – the impure will find the bridge reduced to a knife edge, with many evil spirits waiting to pounce. Initiates cross easily. Some magical rites attempt to create or build a bridge or ladder, and there are parallels in Arthurian legend, Islamic and Christian religions, where the bridge is as narrow as hair, or a sword bridge. The person has to pass through a narrow space guarded by demons. In some cases the shaman is unable to get back.

Ladders for ascent and descent

A common motif – Jacob’s Ladder where he falls asleep on the sacred stone at the centre of the world; Mohammed sees a ladder rising from the temple in Jerusalem, with angels either side. Other cognate examples are seven rung ladders (Seven Heavens), columns of smoke, rope, sunbeams, or a rainbow. Sometimes an arrow is used to pull the initiate upwards. – http://newtarot.com/heal/shamanic

About Paul Hughes-Barlow

Paul studied with Punditt Maharaj, a Spiritual Master from an ancient Lineage of knowledge and wisdom for over twenty-five years. Paul is continuing to develop and strengthen a new phase of the Lineage, creating a fusion of the Western Magical tradition with the Ancient Himalayan knowledge.

Many magicians have tried to steal or find another way of discovering Punditt’s knowledge, but so far none have succeeded. This secret knowledge is a blessing from the Master, bestowed into the heart of the devoted student. There is no other way.

Many people claim to heal black magic and other spiritual problems, but they do not have the true keys. Contact me for assistance in solving your problems.

 

Meditation for Higher Level of Peace…