What is an Earth Shaman?
I call myself an Earth Shaman and I use the term Shaman because I don’t know what other word to use that would enable the average person to comprehend at all what I do as a spiritual person. I use the word Earth because this spiritual pathway has nothing to do what so ever with any Native American pathways or any other cultural pathway. Also, I believe everyone can agree that I do come from this Earth.
This pathway also has nothing to do with the Siberian peoples except that I took their name they call their spiritual people whom do the ceremonies for their communities. And as I said before, I use the term for lack of a better one to use.
While doing research I came across some research that stated that we humans are more alike than any other creatures on Earth. They stated that we were 99.9% the same. That really made an impression on me. I believe there is room for a spiritual Earth based pathway for humans.
Native American pathways are only for the particular Native American Nation. For example: the Lakota pathway is only for Lakota and I had read from some Lakota that their pathway and ceremonies are only for the pure 100% Lakota and it is the same for Navajo, Hochunk, etc. The same for all the other Earth based pathways of other cultures as far as I know. For example the Scandinavian pathway is only for Scandinavian, the Irish Earth pathway is only for Irish, etc.
Here is a short passage from Chief Arvol Looking Horse
July 7, 2003
Unity of Indigenous Nations'
Protection of Ceremonial Ways of Life
I have asked the non-Indigenous Nations to please understand our need to protect and maintain our sacred 'way of life' and not to conduct our Sacred Ceremonies. This request still allows the non-indigenous people to 'attend' and support our ceremonies by taking part in healing ceremonies, and to offer prayers for their families in our sacred inipi (sweat lodges), to support our First Nations that hemblec'ia (vision quest) and Win Wang wac'ipi (Sundance). This participation also depends on the person that is sponsoring these ceremonies, as some do not allow this.
For more on Chief Arvol Looking Horse please go to http://www.manataka.org/page108.html
So what happens to all those people who are of mixed heritage? Does this mean that only pure people have a right to spirituality? Or, if you are not pure of one race this means that your only choice is Christianity?
I don’t think so. I truly believe that spirit helpers can come to others that are not pure one race. I know Sarangerel a Mongolian shamanist believed that other people could be shaman and have helper spirits come to them. She wrote in her book Chosen by the Spirits, “Due to Soviet oppression, most of these continuous lines of succession have been interrupted, and shamanic spirits call those who seem to them best suited to becoming shamans, regardless of their heritage.” One needs to read her entire book to understand that she believed that shamanic spirits were of different heritages and that even a person could have helper spirits of different heritages. For example, a shaman could have spirit helpers that were Mongolian, Navajo, and some other heritage all at the same time.
I know that some people say that no one can call themselves a Shaman. But the spirit people already choose the people they want from birth. The spirit people initiate the Shaman and so they know they are Shaman. It’s just that the called person has to except the calling. I even remember reading a book on Frank Fools Crow where he mentioned he knew he was a Medicine Man. I think a person has to know they are spiritually called because it would be very difficult to do all that is necessary to learn and develop if you didn’t know. It takes a lot of effort and work on a daily basis. It is a way of life. It is not like going to Church on Sunday and you do what you want the rest of the time. It is a very serious commitment to self, spirits and the community.
With that said, I will do my best with the aid of my spirit helpers to be a positive force in my community. I will do all I can to honor the spirits so there will be balance in the World.
Reverend Amy Frank
Shaman Metaphysical Store
Friday, January 18, 2008
Monday, January 14, 2008
New Age
The New Age Approach to Shamanism Pathway
Shamanism is a living pathway ; a way of living ones life. There are three things very imprtant to live ones life in a shamanistic way.
1. maintain balance in the World,
2. reverence for the Earth and living things,
3. personal responsibility.
In shamanism the world is alive and worthy of respect. This belief leads to an understanding of living in balance with everything else and honoring the ari, water, and land. There are spirits and souls in everything and in every place. All animals and plants have souls. Because of these beliefs we live a life that minimizes negative impact on Earth.
Living a life "being in balance," means acting in moderation and considering how ones actions affects others. One's own personal power is directly related to one's positive and negative actions and as long as positive and negative are in balance with earch other one can live in health, peace and safety. Reverance for the envrionment is very impoetant. The Earth provides us our home and also home for all the other creatures and plants. We and all the other creatures and plants depend on the air and water for our survival. The rocks, trees, animals and waters are all alive and should be treated with respect. Each person has their won responsibility. Each person has their won direct connection to the sacred. Not even a shaman can come between this realationship. Every person is responsible for his or her own actions.
Some other things a person striving to walk a shamanic pathway is respection elders, being hospitable, cooperation with their community, and having honor.
For items to help you on your shamanic and New Age pathway click the link to Shaman Metaphysical Store
Shamanism is a living pathway ; a way of living ones life. There are three things very imprtant to live ones life in a shamanistic way.
1. maintain balance in the World,
2. reverence for the Earth and living things,
3. personal responsibility.
In shamanism the world is alive and worthy of respect. This belief leads to an understanding of living in balance with everything else and honoring the ari, water, and land. There are spirits and souls in everything and in every place. All animals and plants have souls. Because of these beliefs we live a life that minimizes negative impact on Earth.
Living a life "being in balance," means acting in moderation and considering how ones actions affects others. One's own personal power is directly related to one's positive and negative actions and as long as positive and negative are in balance with earch other one can live in health, peace and safety. Reverance for the envrionment is very impoetant. The Earth provides us our home and also home for all the other creatures and plants. We and all the other creatures and plants depend on the air and water for our survival. The rocks, trees, animals and waters are all alive and should be treated with respect. Each person has their won responsibility. Each person has their won direct connection to the sacred. Not even a shaman can come between this realationship. Every person is responsible for his or her own actions.
Some other things a person striving to walk a shamanic pathway is respection elders, being hospitable, cooperation with their community, and having honor.
For items to help you on your shamanic and New Age pathway click the link to Shaman Metaphysical Store
Thursday, January 3, 2008
New Age and Pan-Indianism
The Pan American Movement and the New Age
Pan- Indianism came about as way of giving back to young Indian people their identity that had been crushed under the dominate culture. Pan-Indianism was a non-violent philosophy that involved the process of synthesizing the collective spiritual reality and Traditional wisdom of more than one Native American Nation. A good example of this is the Sun Dance that came from the Lakota, Nakota and Dakota Nations. It became Pan- Indian because peoples from other Native Nations were becoming Sun Dancers and participating in the Sun Dance. Pan – Indianism tends to be Traditional and non-Christian but is open to all peoples.
The post-industrial, Pan-Indian Movement came about in 1977 when the Haudenosaunee, and Indians from North and South America, presented their Great Law of Peace to the United Nations, with a warning that Western civilization, through the process of colonialism, was destroying the earth’s ability to renew herself. The recommended the development of liberation technologies which would be anti-colonial, or self-sustaining, and the development of liberation theologies. A liberation theology will develop in people a consciousness that all life on the earth is sacred and threat the sacredness of life is the key to human freedom and survival (Akwesasne Notes 1978: basic call to consciousness).
In 1978, Indians walked from San Francisco to Washington, D.C., this walk is called The Longest walk. This was when the Native American Freedom of Religion act was passed. During this walk many native peoples learned wisdom from the elders. Spiritual leaders worked out ceremonies that did not conflict with any one Indian Nations’ spiritual beliefs. This commonality is the foundation for modern Pan-Indianism.
Because the Lakota had no restrictions on sharing their spiritual beliefs and had prophecy that when the Lakota share their spiritual ways, Indians will get their Treaties honored, the Lakota were eager to share their sweat lodge. One of the Lakota spiritual leaders had a vision that the colors black, red, yellow and white, their sacred colors, stood for the four races. This became the belief of choice for Pan-Indianism.
On the Longest Walk were some Buddhist priests. Dennis established a close friendship with the leader of these monks, and it was this old man who first sounded a call for a New Age. This was in a conversation between this Buddhist elder and Dennis which was published in a book called Buddhism and World Peace.
Shaman Metaphysical Store
Pan- Indianism came about as way of giving back to young Indian people their identity that had been crushed under the dominate culture. Pan-Indianism was a non-violent philosophy that involved the process of synthesizing the collective spiritual reality and Traditional wisdom of more than one Native American Nation. A good example of this is the Sun Dance that came from the Lakota, Nakota and Dakota Nations. It became Pan- Indian because peoples from other Native Nations were becoming Sun Dancers and participating in the Sun Dance. Pan – Indianism tends to be Traditional and non-Christian but is open to all peoples.
The post-industrial, Pan-Indian Movement came about in 1977 when the Haudenosaunee, and Indians from North and South America, presented their Great Law of Peace to the United Nations, with a warning that Western civilization, through the process of colonialism, was destroying the earth’s ability to renew herself. The recommended the development of liberation technologies which would be anti-colonial, or self-sustaining, and the development of liberation theologies. A liberation theology will develop in people a consciousness that all life on the earth is sacred and threat the sacredness of life is the key to human freedom and survival (Akwesasne Notes 1978: basic call to consciousness).
In 1978, Indians walked from San Francisco to Washington, D.C., this walk is called The Longest walk. This was when the Native American Freedom of Religion act was passed. During this walk many native peoples learned wisdom from the elders. Spiritual leaders worked out ceremonies that did not conflict with any one Indian Nations’ spiritual beliefs. This commonality is the foundation for modern Pan-Indianism.
Because the Lakota had no restrictions on sharing their spiritual beliefs and had prophecy that when the Lakota share their spiritual ways, Indians will get their Treaties honored, the Lakota were eager to share their sweat lodge. One of the Lakota spiritual leaders had a vision that the colors black, red, yellow and white, their sacred colors, stood for the four races. This became the belief of choice for Pan-Indianism.
On the Longest Walk were some Buddhist priests. Dennis established a close friendship with the leader of these monks, and it was this old man who first sounded a call for a New Age. This was in a conversation between this Buddhist elder and Dennis which was published in a book called Buddhism and World Peace.
Shaman Metaphysical Store
Compensating Shamans
Compensating Shamans
People have heard that spiritual people should not be compensated, especially medicine men and Shamans. This is not true. Native peoples all over the world have always compensated the Shaman and medicine people of their communities. Before going to a Lakota medicine man it is customary to bring a bundle to him. You bring sage, sweet grass, tobacco etc. bundled in a blanket or quilt and offer it to him stating you come to him in a good manner. Also, people give some money too. If you go to a sweat, it is customary to bring food for the ceremony and again all the materials the head of the sweat needs to run the sweat. Wood, or money to help out, materials for tobacco ties, etc to help with the running of the sweat. And after a ceremony is done it is customary to offer additional gifts to the one who ran the ceremony such as you feel is right. Also, a year after a ceremony to have a giveaway to thank the spirit people for helping you. It is believed that if you do not do the giveaway then you will have the anger of the spirit people who helped you. The Navajo also get paid for doing ceremonies. In the past it was sheep, goats, rugs, turquoise, etc. Now it is money that we give for ceremonies.
Even the Shaman of Mongolia were compensated.
the community that the shaman served would tend to the shaman’s herds (reindeer, horses, etc). On top of this, when they needed spiritual help such as blessings, hunting magic, healings, etc., they paid the shaman. Currency was usually in the form of hides, meat, bricks of tea, and eagle feathers.
The money and gifts etc are for the spirit people. They did not charge like doctors or store merchants in the past or set prices. This would make it were people who were of lesser means would not be able to have ceremonies done. Shaman and medicine people are for the communities. However, life has changed in the United States and even in the rest of the world. People now work jobs and live in apartments in large cities. In Mongolia The tradition has evolved into gifting the shaman 3 things. One would be to supply the shaman with all the things he needed for the ceremony. This would include bottles of vodka to make arshaan out of as well as smudge material, travel expenses, etc. The second would be khadags (ceremonial scarves) for him to honour the spirits of his equipment with, the third would be a gift according to what the person could afford. Once again, the payment is to honour the spirits and not the shaman himself.
Because the average person now days does not understand the old traditions of compensating the Shaman I am going to have a minimum payment for me to gather the items I need to do ceremonies. Then I will have another area where you can place other compensation according to your means. In this manner I feel I will keep to the spirit of what the spirit people expect of me. Shaman Metaphysical Store
People have heard that spiritual people should not be compensated, especially medicine men and Shamans. This is not true. Native peoples all over the world have always compensated the Shaman and medicine people of their communities. Before going to a Lakota medicine man it is customary to bring a bundle to him. You bring sage, sweet grass, tobacco etc. bundled in a blanket or quilt and offer it to him stating you come to him in a good manner. Also, people give some money too. If you go to a sweat, it is customary to bring food for the ceremony and again all the materials the head of the sweat needs to run the sweat. Wood, or money to help out, materials for tobacco ties, etc to help with the running of the sweat. And after a ceremony is done it is customary to offer additional gifts to the one who ran the ceremony such as you feel is right. Also, a year after a ceremony to have a giveaway to thank the spirit people for helping you. It is believed that if you do not do the giveaway then you will have the anger of the spirit people who helped you. The Navajo also get paid for doing ceremonies. In the past it was sheep, goats, rugs, turquoise, etc. Now it is money that we give for ceremonies.
Even the Shaman of Mongolia were compensated.
the community that the shaman served would tend to the shaman’s herds (reindeer, horses, etc). On top of this, when they needed spiritual help such as blessings, hunting magic, healings, etc., they paid the shaman. Currency was usually in the form of hides, meat, bricks of tea, and eagle feathers.
The money and gifts etc are for the spirit people. They did not charge like doctors or store merchants in the past or set prices. This would make it were people who were of lesser means would not be able to have ceremonies done. Shaman and medicine people are for the communities. However, life has changed in the United States and even in the rest of the world. People now work jobs and live in apartments in large cities. In Mongolia The tradition has evolved into gifting the shaman 3 things. One would be to supply the shaman with all the things he needed for the ceremony. This would include bottles of vodka to make arshaan out of as well as smudge material, travel expenses, etc. The second would be khadags (ceremonial scarves) for him to honour the spirits of his equipment with, the third would be a gift according to what the person could afford. Once again, the payment is to honour the spirits and not the shaman himself.
Because the average person now days does not understand the old traditions of compensating the Shaman I am going to have a minimum payment for me to gather the items I need to do ceremonies. Then I will have another area where you can place other compensation according to your means. In this manner I feel I will keep to the spirit of what the spirit people expect of me. Shaman Metaphysical Store
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