In this week’s blog, I’m going to be discussing the contentious word, ‘neoshamanism’, and why, as shamanic practitioners, I think we should not be afraid of the term. Even those of us who regard ourselves as practitioners of ancient, authentic shamanic techniques need to face the reality of what it means to apply such skills in the modern world.
Before we get to neoshamanism – what exactly is a shaman?
The word shaman is really an honorific term, applied only to proven healers by others.
To some, to call yourself a shaman after attending a few courses is like calling yourself a priest after attending Catholic mass a few times, yet you will find that westerners freely give themselves the title.
In fairness, I think it has become accepted as a kind of shorthand for western followers of shamanic practices but you ought to at least be aware of its history, if you use the term yourself.
One of my teachers, Simon Buxton, described the word shaman as, ‘someone who is consistently able to bring about healing miracles’. If that’s not you, perhaps you should re-think your casual use of the title?
What is neoshamanism?
It is essentially New Age shamanism – that is, ancient medicine techniques that have been re-engineered for western consumers. Some friends see this as a disparaging term but I’m going to argue in this post for its rehabilitation, since it embraces, rather than hides the fact that some changes have occurred.
It ought to be stated that the followers of the two branches of shamanism that I follow do not entirely agree with me:
Followers of Core Shamanism believe their practices are ancient and unaltered, even if they have been distilled from many different cultures.
Whereas, followers of the Q’ero Incan tradition believe that they follow the authentic Incan medicine, as preserved by the Q’ero people (see my upcoming blog post, The Q’ero for Newbies).
Whilst I acknowledge their claims to authenticity, both these branches must surely acknowledge one big alteration from their indigenous roots…
What alteration is that?
Core Shamanism and the Medicine Wheel training both teach techniques for self healing – the Medicine Wheel in particular stems from this primary drive.
This is a direct contrast to traditional shamanism, which was always focussed on serving the community. It is an influence of the New Age movement that has encouraged western shamans to adapt shamanic techniques in order to engage in personal self-development and self-healing.
Even some of the rituals I am most passionate about, acknowledge this change. The Munay-Ki, for instance, whilst demonstrably rooted in ancient practices, unashamedly embraces this particular New Age focus – it is explicitly stated that you will advance your own development and self-healing by engaging with these rites.
Yet, rather than viewing this as a self-centred alteration, I actually think that it is imperative that we do so, since we cannot seek to ‘heal the world’ before first healing ourselves.
We just carry too much emotional baggage in the west. We still serve our communities but it is vital that we look inside ourselves before we attempt to help others.
A curious thing you will discover is that, whilst honouring this archetype of the ‘wounded healer’, people will change around you. It turns out that, the more you seek to heal yourself, the more your community is healed, the effects rippling outwards.
Why do people dislike the term ‘neoshamanism’?
Re-packaging ceremonies and teachings from ancient cultures for western consumption is a contentious issue. Some feel that it is ‘cultural appropriation’. It is certainly disrespectful to imagine that you can learn to become a shaman in a few short courses, since indigenous shamans and paqos undertake years, sometimes decades, of tests and trials before their community affords them shamanic status.
In my view, it is wrong, however, to equate the term ‘neoshamanism’ with the more disparaging ‘plastic shaman’. The idea that western healers are all fake or worthless is deeply insulting. Particularly to those proven healers who have studied and practiced shamanism for many years.
For me, neoshamanism is not admitting that our medicine is fake or inauthentic – it simply acknowledges that this is old medicine, which has been re-born for modern times.
What do the Q’ero think about their practices being taught in the west?
In general, and in contrast to some energy medicine practitioners, the Q’ero Incan paqos that I have had the honour to meet over the years have all expressed joy at their practices being shared.
Don Manuel Quispe told Alberto Villoldo that, ‘We have been the keepers of rites that usher in who we are becoming as a people, as a planet. These processes are not only for the Indians, but for the entire world.’
In addition, the revered Q’ero Altomesayoq, Don Mariano, said, ‘If people come seeking the knowledge, I must share what I know with them. Because all people are children of God, and if someone is looking for this knowledge, I do not have the right to withhold it from him. It is not a good thing to withhold this knowledge’ (P.140, Masters of the Living Energy: The Mystical world of the Q’ero of Peru, Joan Parisi Wilcox).
Is it wrong to practice neoshamanism?
I have benefited greatly from the ancient medicine and journeying techniques of neoshamanism and I have witnessed extraordinary and beautiful changes in people with whom I have interacted.
I simply cannot see westerners utilising these ancient practices as anything other than beneficial, since my own experience has been so positive.
Naturally, however, I would ask you to honour and respect those ancient traditions, which gave them life.