The Way of the Shaman

This book appears to be a good introduction to shamanism and both its universal teachings and applications that can be found in shamanism throughout the world, separated by oceans and continents and yet with universal concepts beyond the individual tribal codes and interpretations. I think this is a good book for the Westerner to be introduced to basic shamanism, but not for someone from an actual tribe that practices shamanism, as this book is very limited, ignoring or excluding the individual codes based on ethnic and tribal beliefs As a cultural relativist and somewhat of a deconstructionist and instrumentalist, I pragmatically consider all conceptions, and especially those spiritual frameworks, religious interpretations and the identifying of entities, in this case power animal spirits and plant spirits with journeys to the lowerworld visualized in the shamanistic state of consciousness, as all perceived through the human interpretative mind, the mind that filters, interprets, categorizes and projects reality according to its linguistic, social, tribal and cultural preferences. Therefore I take Shamanism face value while simultaneously recognize the serious limitations it occurs. Shamanism interprets the trance as an entry into a lowerworld, with various spirit guardians and techniques to achieve their presence, as well as the techniques to remove the evil or negative powers spirits that cause illness to others. So there are many specifics you must believe in, in order to accept the whole shamanistic teachings. Ultimately, I find you must be under the influence of a sacred psychedelic plant (as many Shamans are) to understand or perceive reality outside the limited human mind, and once you do you can interpret reality entirely different or with a broader view in perspective. It is under this trance of wider perception, of a "mind at large' (Huxley) that you can at least perhaps enter areas of genius and radical wonder beyond the rational discursive mind, into the world of imagination and visionary realms of non-empirical but entirely "real," despite its subjective nature. The use of psychedelic or etheogenic plants I think is crucial to perceiving reality beyond the Western logic into shamanistic dimensions. And even then reality is limited to our understanding and we must make choices as to the existence of lowerworlds and power animal guardian spirits. And yet there is a level of medicine that modern technology does not cover, another dimension. And it appears that the shaman's consciousness is symbolic for something much different than modern medicine, a realm of emotional, spiritual, neurological that in someway is tapped into with shamanism. This guide, may be a powerful animal spirit, or perhaps our higher selves or our through our DNA messaging us. This guide, or helper could be our own neurological make up, or God, however what it really is beyond the symbols of tunnels, plants, animals and insects is phenomenally not known, however its with shamanism that this part of the human consciousness is touched on and used. So it appears to me that there is something very significant about shamanism despite its lack of explanation through our rational and modern scientific minds. On page 175, Harner writes: "Possibly science will eventually find that the unconscious mind of the shaman's patient, under the influence of sonic driving, is being 'programmed by the ritual to activate the body's immune system against disease. . . The burgeoning field of holistic medicine shows a tremendous amount of experimentation involving the reinvention of many techniques long practiced in shamanism, such as visualization, altered state of consciousness, aspects of psychoanalysis, hypnotherapy, meditation, positive attitude, stress-reduction, and mental and emotional expression of personal will for health and healing. In a sense, shamanism is being reinvented in the West precisely because it is needed."

Awesome practical and relevant shamanic examples, coupled with a brief account and historical perspective of various shamanic cultures around the globe.

This book, recommended by a friend, was my initiation into the world of shamanism. I think Harner gives a great overall description of what shamanism is and where it comes from. There's no mystical, magical ramblings. It's very straighforward and based upon the research Michael Harner did personally as an anthropologist. He's taken the mystery out of shamanism, and presents it more as a science, or methodology. I think it's sad that almost all the negative reviews of this book seem to be coming from angry or resentful "native" people who seem to have more of a personal issue with Harner than an objective opinion of this specific book. The claim that Harner is trying to create everyday shamans is a crock. He clearly does not present anything to lead the reader to this conclusion. From my understanding, he presents a method for the modern-day person to explore shamanism, incorporating traditions from many different parts of the world. Shamanism is not exclusive to, nor are the rights owned by, Native Americans. The core of this approach seems to be derived in large part from Siberian tradition. Either way, it's interesting to me that two negative reviewers both used the term "suburbanites" as a derogatory term aimed at those who study shamanism without being the blood descendant of a sacred medicine man or something. I don't know where this bitterness comes from, but it is in no way a fair assessment of the book we're supposed to be reviewing. It seems to me that every single one of us is "indigenous". Unless some of you are from another planet...(which wouldn't surprise me in the least.) We should try to remember that spirituality belongs to no one. p.s. This is a great book!

In the preface to this edition Harner states that, "Shamanism has subtly returned to the world, even in urban cetners..." Harner suggests that this modern resurgence in shamanic practice is due to many becoming disenchanted with the past age of faith. Seeking to distance themselves from the earthly authority of the spirit world as exemplified through churches, this generation has yet to find an adequate substitute in any other religion. Because we've been raised in a culture of empiricism, valuing experimental results, when this same process is applied to the spiritual world we find the attraction to shamanism. As explained in the book, "Shamanism is a methodology not a religion." The past centuries of deterministic Newtonian viewpoints have ironically caused a resurgence in spiritual interests. Harner argues that advances in the medical field have spurred near-death experiences which provide a window into another reality. I would add that Albert Hoffman's synthesis of lysergic acid diethylamide in the late 1930s sparked an interest in other worlds, the notorious chemical had been used for thousands of years in visionary ceremonies of indigenous tribes (usually in the form of lysergic acid amine, present in morning glory seeds) but was re-introduced by science. Shamanic work is attractive to moderns because these practices can be carried out in spite of our busy lives. Additionally, shamanic work provides an ecological framework in the time of a renewed distress over our disconnection from nature, a shaman does not distinguish between the environment and family. The most important aspects of this book are the discussions of cognicentrism, how the people most prejudiced against a concept of non-ordinary reality are those who have never experienced it, a point I can confirm with gusto. Distinguishing between the shamanic states of consciousness (SSC) and the ordinary states of consciousness (OSC) provides a framework that can allow even the most skeptical western minds to accept shamanism as a reality for many people, even if it doesn't apply to his or her own experiences. Interpretations of ethnographic studies have been muddled because of misunderstanding these two states of experience. When a shaman speaks of talking with animals and healing ceremonies to retrieve souls, we know those things can't happen in ordinary reality so we dismiss them immediately. But the developed indigenous mind has a built-in understanding of the difference between the two types of experience and needs no preface to extraordinary claims, something our society lacks and the key component that leads to cognicentrism. Native peoples are sharp and accomplished hunters who have tremendous knowledge of their local environments so they are far from being naive or stupid. Harner defines a shaman as, "a man or woman who enters an altered state of consciousness at will to contact and utilize an ordinarily hidden reality in order to acquire knowledge, power and to help other persons" and the Way of The Shaman provides a solid introduction to the concepts and practices of a shaman that are nearly universal, taking special care to demonstrate how they can fit into the modern lifestyle. Harner's approach to drumming induced trance states is particularly acceptable to the suburban white spiritual seeker, shying away from entheogenic substances. However, I could easily see how a practicing shaman would have problems with the methods or suggestions in this book. The specifics about what to expect in the lower world or other details could easily condition someone away from trusting direct experience. Additionally, the focus on healing shamanism is an appropriate topic but neglects to fully recognize the prevalence of shamanic wars which are outside of the noble savage archetype that Harner bolsters. Yet despite these shortcomings, Harner's approach to shamanic work is particularly resonant for the archetypes and minds of our modern society. I would suggest The Way of the Shaman as a guidebook to gain an initial understanding of other realities and as a spark to begin a few initial adventures into them through the drumming practices detailed within. After a read through this book I'm interested in exploring details behind Harner's earlier work with the Jîvaro tribes. Life in an indigenous society is painted as quite idyllic in The Way of the Shaman, for example the Macaebos drank guayasa instead of coffee all day. The tea creates a perception of euphoria and builds a happy community. Sounds like a great society. But I don't think I can conclude anything about the noble savage as perception vs. reality and their shamanic practices until reading Eliade's Shamanism. After participating in a sweat lodge ceremony and receiving powerful visions, I'm completely sold on the idea that there is a non-ordinary reality. I'm just not entirely confident of the framework that Harner provides. I can understand why the Hopi consider that all life is one. The Hopi believe that all life, animals birds, insects, trees an plants appear only in masquerade during ordinary experience, that they surely have a human-like experience in another world. Perhaps this perception sounds a little too non-rational for most people but after a shamanic experience these truisms become more and more real. In a time where we face unprecedented shifts in our way of life, a new respect for our surroundings are far from an unwelcome suggestion.

Michael Harner brought the elements of practical shamanism to westerners with his books and through his founding of the Foundation for Shamanic Studies. He was one of the first to realize the core practices that permeate almost all indigenous shamanic practices. (The word "shaman" is taken from a Tungus word for such a healer but has been adopted to mean just about all practitioners of that sort of spiritual healing and guidance.) This book was one of many texts I studied when learning shamanism, and although I have others, it remains the most useful and complete book. Harner's passing from this plane in 2018 was a loss to those of us who studied his work, but I have no doubt he is still passing on wisdom to those who seek him out on a different plane.

Great book loaded with knowledge. A must for anyone interested in Shamanism.

An easy read and good introduction to the work of Michael Harner. I have recently started taking classes through the Foundation for Shamanic Studies and am very impressed with the work.

When Michael Harner's book, The Way of the Shaman, came out in the early 1980s, it was revolutionary. It was an easy-to-read book on a little-known subject, and it still is. Harner popularized the words "shaman" and "shamanism" and many people became interested in shamanism because of this book. Reading this book won't teach you how to journey, but no book can do that. What it will do, unlike most of the books with "shamanism" in the title (many of them filled with nonsense) that have been published since, is clearly explain the basics of what shamanism really is and what shamans do. I always recommend it to beginners in my shamanism group as the best book to read before learning to journey. While Harner's "core shamanism" doesn't seem to me to be quite as generic as he believes, presumably because he was deeply influenced by his own studies with the Jivaro, I still think his approach is the best. After 25 years, The Way of the Shaman is still the best place for beginners to start. Even if you're not a beginner, it's a must-read for anyone interested in doing shamanic practices.

Interesting way the local natives in Mexico use plants to empower themselves. The book keeps you hooked on finishing the story.

Libro muy chulo, emocionante, inspirador, divertido, que te lleva a otros mundos, quizá al Real y no esté occidental. Saludos

Very nice print and very good book totally recommend to readers who are interested or want to know about Shamanism its very simply put in words and can be understood by anyone GREAT TO HAVE IT MY COLLECTION

Feliz pela possibilidade de ler importante livro sobre o xamanismo e a arte da cura, em plataforma de leitura tão confortável e agradável como o Kindle.

Pas de longues descriptions anthropologiques dans ce livre. Si Michael Harner nous raconte ses initiations, c'est pour nous faire entrer de plein pied dans ce monde fascinant. Mais très vite il nous propose une pratique moderne, facile à intégrer dans notre vie de tous les jours d'hommes du XXIème siècle. Il a su adapter le chamanisme à un monde apparemment peu fait pour le recevoir, sans déranger, et sans rien lui faire perdre de sa puissance originale.