Chapter 1 (Partial Chapter Text) Unlike my first impression of the shaman's journey (an etherealencounter with deities to which we ordinary morals are not privy),themission of journeying focuses on human concerns. Propelled by the beliefthat other beings, natural objects, and the universe itself are allendowed with vital essence or soul, the shaman attempts to communicate withthese animate sources toobtain the information needed to alleviate suffering. In short,shamanism is a healing art.
Psychology presents a far more conventional profile. In its mostliteral sense, psychology isdefined as the study of the psyche, or mind. While the suffix -logyrefers to a field ofscientific study, psyche implies "breath" and, by way of extension,"life," "spirit," "humansoul," or "mind." In present-day psychology, however, the idea ofspirit or soul is markedlyabsent; indeed, many texts now define psychology as the study ofbehavior and mental processes, and the application of knowledge to humanfunctioning. So we see that implicit in the current definition ofpsychology is a denial of the existence of soul, or at least of anypractical importance of soul in human behavior.
The shaman's journeys take her to one of three destinations: alower world, a middle world,and an upper world, all connected by a central axis. . . The lowerworld (or underworld) iscomposed of natural settings resembling those found in our reality. . ..Here the shaman interactswith the spirits of plants, trees, animals, and humans. Those "spiritbeings" who take on animalforms are referred to as power animals. The middle world is the earthwe live on, as perceived by the shaman while she journeys over it. Inthe upper world (or sky) the shaman receives teachings from beings ofelevated or divine stature.When the intent of a journey--the procuring of healing information from these cosmic worlds--is fulfilled, theinformation is brought back and shared with others through prayer,dance, and ritual.
Chapter 2 (Partial Chapter Text) Does the soul of the shaman move out of his body into anotherrealm or are his travelsconfined to the mental domain of his imagination? The shaman would sayhis soul visits otherdimensions of reality. Most psychologists would not doubt that shamansdisplay a remarkablefacility for imaging realms far beyond the ordinary, but would bereluctant to classify these realms as "other worlds."
The riddle of the shaman is best solved by probing the role of theunconscious. Anyoneinfluenced by a psychodynamic or Jungian orientation will concede thatthe unconscious has apervasive and consequential, yet mysterious influence on humanbehavior. No corner of activityescapes its canvas, which absorbs personal as well as transpersonalimpressions.
The personal unconscious is Jung's term for the region in eachindividual's psyche that contains elements of her experiences, includingthose she has forgotten or repressed. Jung also proposed the existenceof a collective unconscious, a region of the psyche common to allhumankind. The collective unconscious, unlike the personal unconscious,is inherited and carries memory traces from the ancestral past,including vestiges of prehuman, or animal, experience.
Most psychotherapists accept the notion of the personalunconscious, and view this region ofthe psyche as the source of unfamiliar images triggered in alteredstates of consciousness. Many,however, do not consider the possibility of the collective unconscious.Indeed, they would lookaskance at anyone who suggests that an image may represent an"archetype derived from theaccumulated experience of humankind." And yet when a shaman journeysinto other realms andencounters animal and spirit beings, ancient themes of being andhealing seem to be activated.
Chapter 3 (Partial Text) Andrew, a professional in his forties, came to therapy hoping toovercome his unwillingness to trust, which was interfering with hismarital relationship. He knew that the inability to trust aloved one is traceable to early formative experiences deficient inconsistent and attentivecaregiving, and his intent was to address this flaw.
Having made effective use of processing while in a hypnotic statein an earlier round oftherapy, Andrew responded favorably to the suggestion of journeying. Inthis, his first journey, heentered the lower world through a rocky outcropping that opened onto aspiral stone stairwell,which he descended. Emerging into a meadow with several paths, he chosethe one directly infront of him and invited the appearance of his power animal. "Icontinue down the path, andstanding by a clearing in the woods is a huge white buffalo bull. 'Areyou my animal?' Bull nodsyes, paws the earth with his right front hoof, turns, and walks intothe clearing as though heexpects me to follow. I see another white buffalo and a calf. 'Are youmy animal?' They walk over to the large bull. I have the idea that allthree of them want me to come visit them. I plunk down in the grass nextto a body of water. I feel comfortable, safe, and peaceful. I want tonestle with the white bull, and I tell him that. He moves his bodyinto a semicircle, and I snuggle my back against his side. The other twocircle around us. I could stay here forever. I feel tears--not from sadness, but from being welcomed home to a safe place. Thedrumbeat is like the heart ofthe buffalo. . . steady, constant, powerful, omnipresent. I have nocares, no desires, it's justwonderful to be here."
Andrew's opening journey, like Ramona's provided a deep sense ofsafety and nurturing.Nestled against the buffalo, Andrew felt at home, reminiscent of theunity and mergingexperienced by a baby nestled in mother's arms.
In the animal medicine tradition the appearance of a white buffalosignifies both prayer andabundance. Buffalo abundance--as reflected in the presence of a buffalofamily, rather than asingle buffalo--signals a time of plenty, and in this instance anabundance of buffalo nurturing.Being tended to creates connection and begets trust, the quality Andrewbelieved he was most inneed of. Furthermore, the appearance of white buffalo, often consideredthe most sacred animal,may have been heralding a more abundant spiritual connection for Andrew.
The white bull's physical nurturing was repeated in subsequentjourneys. When Andrew asked the bull how to move into a more intimatemarital relationship without compromising his own individuality, he wastold that he needed more courage . . . Upon concluding this work ontrust and courage, Andrew left therapy, and continued journeying on hisown. Some months later, he returned. I was struck by the many changes hehad undergone. He was living more from a heart of courage. He and hiswife were exploring core issues in their relationship. And although hewas still afraid to confront their differences, he was committed toresolving them. Andrew continues to utilize journeying as an anchor, awell-spring of nourishment and connection, and a gateway to wisdom.
