Artificial Intelligence & Shamanism
Jan 18, 2021

Reading time 9 min.

There is an honest question to be asked whether shamanism, as it is presented to us in the West as ideology or world view, actually exists today. What does exist are a number of shamanic practices that differ from place to culture, from culture to culture. In Europe at least, shamanic practice was destroyed as an identifiable set of techniques by the rise of monotheism amongst the elite and then, through witch-hunting, amongst the folk. Wherever the Catholic Church placed its heavy foot, shamanism was marginalised with its general categorisation of shamans as ‘devil-worshippers’ - whether in early medieval Poland or seventeenth century Peru. Puritans and missionary Buddhists were no better in their fanaticism.

We have a more tolerant view now but it is easy to go too far in the other direction and try to believe what is not any longer truly believable – that there are actual spirits (things that have life beyond the quiverings of quantum mechanics) in stones, plants and animals, things inside these things that would give them equal status to us. Perhaps we might be generous towards animals and even plants as evolutionarily capable of our level of sentience and self awareness but no one can seriously compare a cabbage or a dog with even the most intellectually weak of our own kind.

The cultural depredations of modern memetic engineers have created a dislocation between the past and the tribal shamanisms of today. Can any claimed shaman who is not a member of a tribe insulated from Western technologies and anthropological tourism possibly belong to an authentic tradition? Any contact with the Other changes the person making the contact and this cuts all ways - we are all contactees. Neo-shamanism and shamanic re-constructionisms that ape traditional forms are, however, the most deeply suspect. The record shows us no unified global shamanic culture and we can make no presumption that this is some sort of ur or noble savage state to which we can return.

Lived experience of shamanic thinking and behaviour is probably no more recoverable than the dinosaurs for Western observers. Many neo-shamanic practitioners may be sincere in their beliefs but they represent nothing but an aspiration to be something they can never be – authentically embedded in a living tradition. The desert origin soul-murderers of indigenous tribes who arrived in the backwoods of every continent on the back of empire have, probably and finally, won in that respect. There is unlikely to be a revenger from the ranks that matter - that of the indigenous peoples themselves who struggle to preserve what can be preserved but know in their hearts that even their most hallowed traditions must be made politically correct and acceptable to liberal modernity and have had to be adapted to being a mode of resistance rather than an expression of local hegemony.

This is not to deny that shamanism exists in the world. Chased out of Europe, shamanism still exists authentically, if under threat, in Russian Siberia and, with more difficulty and complexity, amongst the Inuit peoples. There are survivals in Taiwanese and Kazakh practice. The Chinese seem less sympathetic today to their own origins. There is shamanism in Korea, in the Ryukyu Islands (Okinawa), in corners of Japan itself and in a more debased form in India. Tantric Buddhism is a historic compromise between Buddhism and shamanistic Bo and Shinto represents an attempt at the institutionalisation of shamanism. There have been attempts, not always successful, to associate shamanic practice and African religions though there are certainly parallels amongst the San. There are also analogues amongst the peoples of Papua New Guinea and the indigenous peoples of Australia.

To call all Amerindians shamanistic without qualification all too often insults them. The differences are as significant as the similarities. There are shamanistic elements in the religions of the Chipewyan, the Cree and the Navaho and amongst those who use Ayahuasca. The Maya peoples and many of the peoples of the Amazon Basin and further South can also surely be called shamanistic. There are, in short, many remaining, if small in relative numbers, reservoirs of shamanic experience and behaviour. Unfortunately, these are now as much under threat from well-meaning New Age dim-wits as from Christian missionaries, scientific materialism and late capitalism.

Looking at this range of experiences, the idea of a fixed shamanic culture looks less and less tenable, a product of a Western obsession with categorisation and, in its current forms, no more ancient than Wicca. The appropriation of shamanism by New Age figures to solve their personal problems and dilemmas (much like the appropriation of Tantra as NeoTantra) increasingly appears like a piece of cruel or at least unthinking cultural imperialism. However, if we take away the attempt to mimic the forms of shamanism, there still remains an essence of what shamanic thought is and what it can do for our society once it is shorn of alien traditionalism and the egoistic appropriation of New Age narcissists. Let us look at what this essence may be and what it can do for us once all the mumbo-jumbo is removed and we allow indigenous peoples the dignity of the re-appropriation of their own traditions. There are four pre-conditions for a ‘shamanism’ for our times.

  1. The Shaman — The first pre-condition lies in the shaman figure himself or herself. Such a person has to be ‘fit’, mentally and physically robust enough to be an ‘exemplar’, of high intelligence (or at least animal cunning) and in the prime of life. They will undoubtedly have internally generated disciplines designed to sustain fitness, including care of the body, a mode of conducting themselves in society and a care for their own nutrition. Such a person is likely to be surprisingly ‘normal’, operating in society perfectly well if only because no ‘shaman’ is likely to be able to earn a full living from his or her skills.
  2. Difference — By contrast, such a person is also likely to be ‘different’ and psychologically alone. There may be others like him or her but this is not a clubbable state. Shamanic status arises from some inward crisis, possibly from an inherited disposition to sensitivity or crisis. Shamans generally suffer a paradigm shift in themselves involving physical illness or a psychological crisis quite early in life. A shaman may also try to effect ‘difference’ from normal sexual roles as well, perhaps by taking on some of the attributes of the opposite gender, certainly being sexually ‘fluid’.
  3. Social Need — To afford a ‘shaman’ in society, there is going to have to be some sort of pent-up demand. The community must have no other ready means of solving questions surrounding bodily and mental health. This will also have to be a culture respectful (‘trusting’) of the shaman’s abilities as a representation of a form of ‘knowledge’, a culture of people seeking mediators between their own sorrow or pain and a world they imperfectly understand. A rational individualistic society will not want such mediation but this presupposes that such a society does not suffer from psychosomatic illness, is uninterested in ecstasy or believes that the answers to questions that lie in the subconscious are of no consequence. There is no such society under the sun.
  4. The Need For A ‘Mythos’— The shaman and his culture require a ‘mythos’, one that can hold all these abilities together as a coherent whole expressed in a wide range of semiotics – behaviour, language, imagery and ritual (a ‘grammar of mind’, after Pentikainen). The shaman will have greater knowledge of social and cultural memes than the rest of society and will have an intensity of engagement in altered states of consciousness in a way that is fully accepted by the rest of society. This is knowledge that is not known by scientific means (or is not yet proven to be fully known by scientific means) but which ‘works’. Such knowledge is beyond good and evil and the shaman figure may risk mental illness and even death by going into this unknown territory. It is also a difficult knowledge for a society that wants moral order.

On the surface, there is no place in our society for the natural shaman. Shamanism seems doomed to be degraded, like Yantra, into another form of personal development for the worried well of the West. But such people still exist in our midst at a time when the welfare state and scientific rationalism are not dealing with many of the psychological and health issues of our society - or are dealing with them expensively and ineffectively through pharmaceuticals even where the conditions are not obviously organic or limiting them through ‘political correctness’, risk aversion and liberal totalitarianism. The shaman is probably there because he is a type of person and a relationship to the world rather than as representative of a culture or an ideology. The need is there.

What is not there is a post-rationalist ‘mythos’ that manages to fit the liberal culture of contemporary democracy given that there is no traditionalist solution to the use of shamanic technique that is not inauthentic. Any new ‘mythos’ must work in a direct relationship to the actual state of our society and economy – just as the ‘shamanic’ cultures of indigenous peoples are embedded in their economies, environments and traditions. The idea that the environmental skills of a South American ‘shaman’ have anything to teach us in an advanced Western society except at a level of abstraction far removed from the day-to-day concerns of most people is absurd. What is not absurd is to consider that a world of mass leisure without completely adequate resources under conditions of radical technology change (primarily caused by the convergence of robotics and AI) is going to create new environmental conditions requiring new ways of thinking about culture.

Those with indigenous skills are only fitted for a particular society at particular times. We need new skills and new myths for our place and our time. What can be learned from shamanic experience that might be developed along Western European lines without the idiocies and fakeries of reconstructionism, fake traditionalism and narcissistic self development? I suggest five areas of exploration…

  • How to treat some psychosomatic sickness through the placebo effect - perhaps through dream interpretation, sympathetic shamanic travelling or other means as much as through handing over fake tablets (the British cup of tea in the 1950s was probably the most perfect placebo medecine in human history)

    How to trigger visionary ecstasy through trance (Eliade’s ‘technique of ecstasy’, perhaps initiated through drumming or other sound patterns) or drugs. Why do this? Why, for the simple fun of it, of course - as distraction from having no meaningful function in life in the age of the robot.

  • How to use trance, divination and metaphor (even animal or spirit guides) to find answers to questions lying in the sub-conscious. Such a need emerges when basic wants are met but there are no resources to offer satisfaction for all desires and needs - to travel and network, own expensive things and consume exquisite food and drink, have status in society. A person turns inward to construct self-meaning lest they go mad with boredom and despair.

  • How to tap into the unconscious through divination techniques to tell the probable future and open up the ‘true will’ to self-scrutiny. No, this does not mean you can actually know what it is going to happen in the future (no one does) but it might clear away the cobwebs of group think and increase the chances of making the right decisions for you rather to please everyone else, allowing unconscious knowledge to manage and control the dead zone of reasoning in a world of flux and poor information.

  • How to create an attitude of mind that can use a sustained narrative (a ‘mythos’) to ensure social, economic and environmental sustainability in the conditions in which we actually find ourselves in the West today. Again, this is not to be construed as support for the fashionable Gaian magical thinking of planetary consciousness but quite the opposite - how to find values that work with the total environment in which we find ourselves of which ‘nature’ is just a part and not necessarily the most important one.

A modicum of creative irrationalism does not mean that that we abandon scientific method or technology. On the contrary, ‘shamanic’ technique is merely supplemental at the macro-cultural level. At the micro-cultural level, however, where society meets individual psychic needs (the zone of the alleged ‘spirit’), there is a place for the person who can mediate between the individual and the world through metaphor, performance and even entheogens ensuring their safety and ther resolution of their problems. The psychotherapeutic tradition that emerged out of Freud’s work may be a mere half way house here, simply adapting the individual to social reality instead of transforming society through transforming the individual. The tradition’s success rate has not honestly been much better than that of the shaman to date.

Perhaps, one day, a culturally enlightened Government will place social management of drugs and the troubled part of the population in the hands of creative shamans (even if the psychotherapists will want first dibs at the gravy train). Mind you, the determination to professionalise and ‘train’ the shamans will almost certainly make them useless - managerialism is the social disease of the bourgeoisie, based on a perpetual and perpetuating risk averse fear of failure, or rather of being seen by others to fail. No doubt shamans without a Royal Institute of Shamanic Sciences Certificate Part IIA would have to be bailed out of jail every now and then but their street skills, assuming they are not completely regulated into meaninglessness, might help give meaning to the lost and save the taxpayer a fortune in sick benefit and healthcare costs.

Conventional religious communities, the psychotherapists, risk averse nervous ninnies and the scientific positivists will find common cause against such a radical idea but none has yet found a solution to the central problem of our time – that the ‘crooked timber of humanity’ needs resolution of its psychic problems within a matrix of belief that is their own and not that of their elites and that this crooked timber is about to be faced with some very straight-laced hyper-rational machinery that will govern their existence before too long. Blowing up the machines is not going to be the way forward. By-passing both them and the technocrats with some creative irrationality may be.

By Tim Pendry/Position Reversed

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All of us carry shadows inside. When the human Shadow is shunned, it tends to undermine and sabotage our lives, contributing to ddictions, low self-esteem, mental illness, chronic illnesses, and various neuroses.

Before we start our session, I will shamanic journey into the Otherworld and connect with your energies, ancestors, spirit guides, or any other beings that are trying to come through the veils to communicate. I will receive visions, sometimes in the form of past lives, soul loss, karmic cycles, and also archetypes that are coming through of the role(s) you may have taken on in this lifetime (or past lifetimes) which have contributed to the experience of trauma, abuse, addictions, victimization and feelings of disempowerment.

During our session, I will let you know what I saw during my journey and we will discuss what parts are available for healing in the form of habits, false belief structures, and archetypes being brought to the surface. With your permission, I will perform a shamanic healing ritual afterwards for your healing in those aspects.

This is not a one stop fix, but a journey into your own unique story. If you would like follow up sessions, I recommend giving yourself at least 2 weeks or longer to integrate what you have learned and the feelings that might come up. This is meant to be a step in helping you find your lost pieces and may come out as many different ways; from finding a renewed passion for life, finding the strength to let go of co dependant relationships, finally move on and away from toxic people in your life, learning how to implement proper boundaries, kindling a creative urge to express yourself in a new way, a new outlook on life and finding purpose again, finding value in yourself and attracting abundance into your life, and many other ways it may uniquely manifest for you and your special journey in life.

Whichever way it shows up, may you be blessed in all ways to find your true self and heal, living authentically and loving yourself; living with peace, joy and love.

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Xyla Grey
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Your Hidden Talents Guidance and Healing Session

I delve into your Akashic Records and receive guidance and messages to help you reveal what hidden talents you have, that you may not be aware of, but you have spent lifetimes cultivating and practicing. I help you rediscover them and heal any blocks that may be in the way of you reawakening them in yourself for full expression in this life.

Disclaimer: I am not a licensed physician or mental health provider. My services are not intended to be a substitute for professional medical/mental health advice, diagnosis and/or treatment.

Olga Aydınoğlu
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Home Space Clearing

I look into the energy of your home space and perform clearing of energy, entities, leftover emotional memory and residue that does not belong there.

The benefits of such a clearing are the following:

  • Feeling more fresh and free in your home space
  • Not being pulled down by the emotions someone else had previously felt there, even if that was you
  • Allows you to occupy your own space energetically
  • Being free of any spirits or entities that do not belong in your space
  • Your plants and pets will thank you fot it :)

During the session, I will let you know what I found in your home space and I will be doing the clearing energy work as well. This may require you to become aware of and let go of the relevant issues as well.

You do not need to prepare in any way. You will not need to do anything during the session either. The only things required of you is your desire for a clean home space and willingness to let go of past strugles and issues.

Disclaimer: I am not a licensed physician or mental health provider. My services are not intended to be a substitute for professional medical/mental health advice, diagnosis and/or treatment.

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Geopathic Stress
Geopathic stress is the distortion of Geo-electromagnetic energies in the earth’s field of underground water courses, mineral deposits; faults and underground cavities. These distorted or negative energies may radiate through your house or work place, affecting the health of the occupants in different ways. The problem arises when people spend long periods of time working or sleeping in these lines or zones of ‘Geopathic stress’ (GS). The healing of land and houses is essential for good health and wellbeing

Symptoms of Geopathic stress

While Geopathic stress does not cause illnesses directly, it may weaken the immune system which in turn weakens the body, making it slower to heal and more susceptible to illnesses such as cancer.

Sleeping in a Geopathic zone is particularly stressful. If you sleep on a spiral, where two Leylines of the negative energy cross, for example, two underground rivers, not alone may it affect your sleep patterns by causing broken or restless sleep or nightmares, you may wake up in the morning feeling more tired than when you went to bed. This is because the adrenal gland works overtime to compensate for the distorted earth radiation. The brain also cannot relax into a deep sleep to repair and regenerate the body due to the high content of adrenaline in the blood. Over time, the fact that you sleep in this energy overnight, may lead to energy imbalance or long term illness.

Any of the following are believed to result from exposure to Geopathic stress:

Behavioral problems, e.g. Aggression, hyperactivity
Emotional instability
Sleeping disorders and restlessness
Cancer, M.E. And M.S.
Aches and pains, e.g. Headaches
Back problems
Infertility and cot deaths
Asthma and allergies
Stress and nervousness
Lack of concentration or memory loss
Exhaustion, fatigue or loss of strength
Absenteeism at work due to sickness
Not responding to medical treatment

Physical indicators of Geopathic stress

Animals that gravitate to lines or zones of GS include: cats, owls, slugs, snails, insects such as ants, bacteria, viruses, wasps and bees. Most mammals avoid areas of Geopathic stress. Horses and cows stabled over GS may become sick or prone to injuries. In Ireland in the days of old, people used to put cattle into the fields to see where they would sleep knowing that they would not sleep in areas of negative energy. This is then where the buildings were placed, in the good old days before planning permission!

Areas of non-productive fruit trees, gaps in hedges, twisted growth, patches in lawns and trees where lightening has struck can indicate areas of GS.

Animals and very young children can feel instinctively if a place is healthy or not i.e. If there are lines or zones of Geopathic stress within it. If children are oriented differently from when they were tucked in, or don’t want to sleep in their beds it is wise to check for lines of the GS.

Can the level of Geopathic stress be measured?

Through the art of dowsing, Dr. Gustav Freiherr von Pohl, the ‘Grand Old Man’ of GS, developed a scale to analyze the strengths and effects of the contaminated leylines

The scale runs from 1 to 16 with the following effects:

Up to 4: No effect.
5 – 6: Obesity, swelling of joints, headaches, sleeping problems, anxiety.
7 – 8: Mental disorders, addictions, suicides, depression.
9 plus: Cancer, leukemia, multiple sclerosis, Parkinson’s and many other disorders.
In both Germany and Austria it is the law to have your house checked for Geopathic stress before you move in.

Love and Light
Joanna Rose Tierney

Joanna Rose Tierney

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