Irma and the spirit allies provided a safe space that allowed the natural flow of our voices to run free, each voice connected to the voice of each drum, each drum sound connected to the deepest of our soul, forming a healing circle of love and unity. In silent we listened, in singing we connected.
I remember in our circle of oneness each voice was delightfully unique, nostalgic and familiar. We are one.
Add to Calendar. View Map View Map. Find out more about how your privacy is protected. Jul Event description. Read more Read less. Share with friends. Map and Directions View Map. Save This Event Log in or sign up for Eventbrite to save events you're interested in. Sign Up. Already have an account? This process allows them to connect with the power of the universe, to externalize their own knowledge, and to internalize their answers; it also enhances their sense of empowerment and responsibility.
These experiences are healing, bringing the restorative powers of nature to clinical settings. Christina Pratt, author of An Encyclopedia of Shamanism, defines a shaman as a practitioner who has developed the mastery of accessing altered states of consciousness and mediating between the needs of the spirit world and those of the physical world in a way that can be understood by the community The reason for developing personal relationships with spirit helpers is to gain wisdom, healing techniques, and other vital information that can benefit the community.
Call of the Sacred Drum: An Introduction to Shamanism (Volume 1) Paperback – March 1, David Robert Cobb has been practicing and studying the healing arts of various shamanic cultures for over 20 years. He is the author of the shamanic book series Call of the Sacred Drum and. Editorial Reviews. About the Author. David Robert Cobb has been practicing and studying the healing arts of various shamanic cultures for over 20 years.
In shamanic healing, it is the spirit helpers who do much of the actual healing work. In some ways it might be more accurate to call the shaman the spirits helper rather than vice-versa. John Trehero, a Shoshone Sun Dance chief, derived his healing power from frequent dreams about the beaver. He described his spirit helper thus: I dreamed about the beaver. The beaver said here is my power, and then he showed me his front paws. If a person has pain I feel with my hand on him, and that pain comes in my hand. I use my own hands for beaver paws.
These could include plants, stones, feathers, and musical instruments. However, it should be remembered that each of these also holds power and are spirit helpers for the shaman in their own right. It is this intimate relationship with spirit and the use of trance states that distinguishes the shaman from other practitioners.
The shamans trance is an intentionally induced state of ecstasy. Shamanic trance is characterized by its flexibility, ranging from a light diagnostic state, to spirit flight, and to full embodiment by spirit. Shamans use intention and discipline to control the nature, depth, and qualities of their trance states. The shaman may progress through a range of trance states until they reach the level that is necessary for healing to occur.
The ability to enter trance states makes us human, not shamans. What makes shamans unique is their mastery over an otherwise normal human trait.
It requires training, practice, and devotion to master any expressive art. Shamans master the art of ecstasy to see the true nature of the universe. Shamanism is a way of perceiving the nature of the universe in a way that incorporates the normally invisible world where the spirits of all material things dwell. Shamans have different terms and phrases for the unseen world, but most of them clearly imply that it is the realm where the spirits of the land, animals, ancestors, and other spiritual entities dwell.
Spirit encompasses all the immaterial forms of life energy that surround us.
We are woven together into a net of life energies that are all around us. These energies can appear to us in different forms, such as spirits of nature, animals, or ancestors. The spirit world is the web of life itself.
Peter has taught me Spiritual practice to strengthen my Soul and bring about transformation at the Soul level. Each pattern pulsates specific qualities of energy that give inherent structure and meaning to the possibilities of being. In her essay Awakening into Dreamtime: The Shamans Journey, Wynne Hanner explores the Australian Aboriginal concept of Dreamtime as a source of and guide to transforming our own world view. The soft, steady lub-dub, lub-dub of a heartbeat rhythm has a calming and centering affect. Its trunk is the Middle World and its branches hold up the Upper World. A shamanic ritual often begins with heating the drum head over a fire to bring it up to the desired pitch.
Shamanism represents a universal conceptual framework found among indigenous tribal humans. It includes the belief that the natural world has two aspects: ordinary everyday awareness, formed by our habitual behaviors, patterns of belief, social norms, and cultural conditioning, and a second non-ordinary awareness accessed through altered states, or trance, induced by shamanic practices such as repetitive drumming.
This secondorder awareness can be developed over time or appear all at once, but once it is discerned the world is never the same. According to shamanic theory, the ordinary and non-ordinary worlds interact continuously, and a shamanic practitioner can gain knowledge about how to alter ordinary reality by taking direct action in the non-ordinary aspect of the world.
In her essay Awakening into Dreamtime: The Shamans Journey, Wynne Hanner explores the Australian Aboriginal concept of Dreamtime as a source of and guide to transforming our own world view. According to Aboriginal mythology, Dreamtime is a sacred era in which ancestral spirit beings formed The Creation. Indigenous Australians believe the world is real only because it has been dreamed into being.
Hanner explains, The Aborigines embrace the concept of reality dreaming, with reality and Dreamtime intertwined. Reality can be illusion, deception, learning, perception, experience, and is the evolution of consciousness in the alchemy of time. Reality shifts and changes like the flow of the collective unconscious, and is in constant motion creating new spiral patterns of experience.
Reality, in its illusion, is the dream from which we all awaken. These helping spirits might be the spirits of nature, animals, plants, the elements, ancestors, gods, goddesses, or teachers from various religious traditions. The act of sending ones soul into the spirit world is called the soul flight or shamanic journey, and it allows the journeyer to view life and lifes problems from a detached, spiritual perspective, not easily achieved in a state of ordinary consciousness.
One of the most universal methods for altering consciousness for this spirit journey is a persistent, mesmerizing drumbeat.
The shamans drum The drum, sometimes called the shamans horse, provides the shaman a relatively easy means of controlled transcendence. Researchers have found that if a drum beat frequency of around three to four beats per second is sustained for at least fifteen minutes, it will induce significant trance states in most people, even on their first attempt.
During shamanic flight, the sound of the drum serves as a guidance system, indicating where the shaman is at any moment or where they might need to go. A shamanic ritual often begins with heating the drum head over a fire to bring it up to the desired pitch.
It is the subtle variations in timbre and ever-changing overtones of the drum that allow the shaman to communicate with the spiritual realm. Part of the shamans training involves learning to hear and interpret a larger range of frequencies than the normal person can. The shaman listens and finds the right tone, the right sound to which the spirits will respond. Through the many tones, pitches, and harmonics of the drum, the shaman communes with the subtle and normally unseen energies of the spirit world.
Tuvan shamans believe that the spirits of nature create their own sound world, and it is possible for humans to communicate with them through the sound of the drum. According to Tuvan ethnographer and former shaman Mongush Kenin-Lopsan, We understand the spirits answers mostly But some people actually hear the spirits singing.
It is a spiritual practice designed to help human beings relate to all of nature. Tuva southern Siberia is one of the few places in the world where the shamanic heritage has remained unbroken.
Drumming opens the shamans inner, spiritual ears and eyes and also calls the helping spirits. As Tuvan musicologist Valentina Suzukei explains, By changing and listening to the frequencies and overtones of the drum, the shaman is able to send messages to, and receive them from, both the spirit world and the patient. For example, the shaman might use the overtones to send signals to the sky, where they provoke a voice from the cosmos; in turn, the cosmic signals are caught on the drum and reflected to the shaman through the creation of subsequent overtones.
According to shamanic cosmology, there are three inner planes of consciousness: the Upper, Middle, and Lower Worlds. Humans did not invent these inner realms; they discovered them. Far from being a human contrivance, these archetypal worlds are inherent in the collective unconscious, the common psychological inheritance of humanity. They are woven into the matrix of the psyche.
They are a part of our psyche, a part of us whether we choose to become aware of it or not.