Although it might be in vogue these days to refer to oneself as a shaman, the reality is that it is a path paved with perilous tests. One of these life altering experiences is the shamanic death. This is often taken quite literally, and the apprentice will physically die for a period of time before being brought back to life.
Often the source of the revival is of a mystical nature, instead of purely medical. Other times it might be an illness that takes one close to death, but again the cure is often held in the mystical rather than the mundane.
Purpose of Shamanic Death
The true shamanic path is dangerous to say the least. The practitioner has to be able to face dark energies without getting lost or destroyed in the process. Not only do shamans need to be able to combat the darkness, but also be strong enough to carry their patient out of it.
The shaman's death process marks a turning point on a number of levels. First off, the process of surviving a near death makes the shaman stronger; it provides hands-on testing of how to combat and survive mystical-based illness. If the shaman can’t survive that test, then it is unlikely he or she would be able to face threats on behalf of their patients.
Secondly, the shamanic death marks an end to the individual's old life and rebirth into a mystical life. That person has been irrevocably changed, and in many cultures, this will involve a change in name as well.
Shamanic death can be seen as the call to the spiritual path of service, where the shaman has given up their own life in order to be of service to others. This is a common theme in shamanism and spirituality in general. Carl Jung described this as the archetypal hero’s journey. It is also mirrored in the Tarot deck, with the Journey of the Fool that follows the seeker through outer exploration of the world, death, and rebirth into a spiritual and fulfilling life.
The shaman in training will often receive visions during this death process, that will relate directly to the work he or she will be doing. For example, Black Elk, a medicine man of the Oglala Sioux was given specific ceremonies he needed to enact before he could take on the role as a medicine man.
Symbolic Death Rebirth
Usually physical near-death is not the only major test on the shaman’s path. It is fairly normal for the shaman to undergo symbolic deaths in areas of material belongings, marriage, social standing, vocation, and anything else that might link that person with their old life.
Shamanic Tests
Aside from the physical near-death and the dismantlement of their old life, the shaman in training will usually undergo severe illness. A common theme with these tests is that the shaman must face illness and tests that are physical, mental, emotional and spiritual in nature.
There is usually very little mundane assistance for the practitioner, and part of the test is the shaman having to figure it out, and call upon the appropriate assistance from the spirit world. Most shamans walk a fine line between health and illness, sanity and madness.
Shamanic Allies
One commonality in surviving a shamanic test is that it will involve assistance from the spirit realms. The embattled shaman will call upon their teachers and protectors from the spirit realms to cure the illness, or find the answer to their test. Often this a major step for the shaman to learn which allies works with them from the spirit world. A shaman cannot do his work without a team of allies in the spirit realm. These allies might be personal guides attached to that person, ascended masters, totem animals, elements, plant spirits, angelic realms, “off world beings,” and many others of which that the average individual is unaware.
The shamanic path is not to be taken lightly. It is not willingly chosen in traditional society, and instead the path chooses the individual. One of the tell tale signs that one is chosen for this work is the death and rebirth by mystical means. It forms both the test of the individual’s strength, and the process of being reborn into a new life.
Sources:
- The Masks of God; Volume 1 Primitive Mythology, Joseph Campbell, Penguin Books 1991.
- The Portable Jung, edited by Joseph Campbell, Penguin Books 1976.
- Black Elk Speaks, John G. Neihardt , Washington Square Press, 1972.
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