Tag: Core Shamanism

Power Animals and Power Animal Retrieval

Leave a comment

The term ‘power animal’ was introduced to the West by Michael Harner as one of the central concepts within core shamanism. It is borrowed from the native North American peoples and is interchangeable with ‘guardian spirit’.

A power animal helps us to connect with the natural world and the spirit world. According to Harner its presence provides us with energy and good health, whereas when we lack a guardian spirit, we are no longer power-filled and this leaves us open to the intrusive energies that cause illness.

Harner notes ‘the individual characters represent entire species or larger classes of animals… the entire genus or species… a person usually possesses not just the power of a bear, or of an eagle, but the power of Bear or of Eagle.’

Power animals or guardians spirits can be found across cultures. It’s a concept I relate to deeply because I connect so strongly with Horse. When I was little I used to run round the playground playing horses (until I got it bullied out of me). I managed to persuade my parents to let me go horseriding and spent all my time outside school helping out at a local riding school in exchange for free rides and later in life worked with horses.

When I was eighteen I got a tattoo of a white winged unicorn on my back and, later, when I discovered shamanism, she appeared as my guardian spirit. It didn’t take me long to work out that my power animal was Horse.

Since our ‘meeting’ (I believe she’s always been there) she has brought an abundance of joy and energy into my life whether out walking or at the gym or when she carries me between the world in my shamanic journeywork.

I’ve had relationships with other power animals and have a regular ‘team’. It’s common to have one or more power animals who stay for life and others who appear to guide us through certain life lessons then depart once they are done. For example, a one-legged raven guided me on my explorations of the Old North then disappeared and I haven’t seen him since.

Different power animals bring different powers and qualities into our lives. We can call on their power and shapeshift into them – a practice seen in the Brythonic culture wherein warriors invoked their energy as bulls of battle, wolves of war and ravening ravens when they fought on the battlefield and in the Anglo-Saxon and Norse cultures where we find the Berserkers ‘Bear Shirts.’

Such relationships are reciprocal with the human benefiting from the animal’s power and the animal benefiting from being able to express its power in the world.

The absence of a power animal results in power loss, which can cause ill health. The shamanic healing for this is a power animal retrieval. This is a practice that Harner borrowed from the native North American peoples. Herein a shamanic practitioner journeys to the Lower World to bring back a power animal for the client. Harner tells us, ‘the secret to recognizing the power animal is a simple one: it will appear to you at least four times in different aspects or at different angles.’ For example, one might see Stag at a distance, shapeshift into Stag, see Stag on a cave wall, then ride on Stag. Once the identity of the power animal is established, the practitioner gathers the power animal into their arms and returns to blow them into the body of the client (Harner notes the Jívaro blow the animal into the chest and then into the fontanelle but I have been guided to blow them into one of the chakras) and then rattles around the client to seal them in.

I first learnt power animal retrieval at The Shaman’s Pathway workshop with the Sacred Trust and have progressed towards using it to heal clients in my one-to-one shamanic training. Including the person I worked with in the introductory workshop I have so far completed six power animal retrievals. I have found these healings to be a source of power and wonder for both the client and myself as I have helped (re)unite them with their guardian spirits.

I have used the traditional way of journeying for a client then reporting back and other methods taught to me by my mentor which provide more scope for agency and participation for the client. These are speaking out loud as I journey so the client is more immersed, taking them with me on the journey so they can look around and interact, and holding space for them to journey.

Each journey was unique and ranged from one client being courted by every animal in the forest to another to whom only one animal appeared. In some instances the client’s power animal turned out to be the one who had consistently shown itself as the most powerful presence in their lives, whereas others were less frequent guides or a complete surprise.

I was astounded by the immense power and intelligence of other people’s guardians. Each was unique and it was a privilege to meet and interact in such a close way and to play a role in helping clients to establish and deepen their relationships with them. When I was sealing agreements between the client and their animal I felt a sense of being a bridge between the worlds and, somewhat laughably, like a celebrant, as they made their ‘vows’.

This work was a step up from the guidance journeys as there was more responsibility in finding a power animal who would bring energy and health to the client and might be a friend and source of guidance and wisdom for life. I feel I met the demands, ensuring that I was fully present for each person, listening to their needs, and paying full attention during the journeys.

One of the things I was slightly uncertain about was Harner’s method of recognising the power animal from four angles. In an introductory workshop to core shamanism I got an animal who showed themselves in four different ways (Panther) but who didn’t turn out to be my power animal (Horse). 

I was also unsure about this method of recognition because there is no evidence that it was ever used in British or other Western European traditions. However, I went with it for the journeys and found when doing  power animal retrievals for clients it was integral for identifying the power animal from all the other animals and could think of no better method.

The greatest challenges I faced were self-doubt and the desire of my ego to get things ‘right’ by providing a journey that matched those of shamanic authors. Being aware of these tendencies I made sure I trusted and stayed with what was shown by my guides, the spirit world, and the spirits we met.

The effects of the healings for the clients have varied from experiencing more power and joy in their lives and new or deeper connections with their power animals, to ailments easing and being able to come of some medications. It has been a beautiful and edifying experience for clients, their guardians and myself.

I’m very happy to announce that I have now completed my power animal retrieval training and am offering this healing at a student rate of £30 HERE.

Core Shamanism and its Advantages and Disadvantages

1 Comment

Shamanism was conceptualised and reintroduced to Western Europe in the 1970s by an American anthropologist called Michael Harner. Harner travelled to the Amazon in the late 1950s and 1960s and lived with the Shuar and Conibo peoples to study their religion. When he reached the point he could find no more information one of the Conibo elders told him he must experience it directly by drinking ayhuasca. The visions he experienced served as proof of the existence of a spiritual reality. He was initiated into both tribes as a shaman and trained in their practices. He then travelled the world visiting shamanic peoples and learning from them.

From this process Harner extracted the core of world-wide indigenous shamanisms without the cultural rites and trappings and made it accessible to Westerners. Harner-style shamanism is therefore also referred to as core shamanism.

Harner claimed that at the core of all shamanic cultures is the belief in three worlds. The Middle World is unique because it has both a physical reality (this world) and a spiritual reality (which might be seen as the other side of this world). Then there is the Lower World, below, where we find natural landscapes and nature spirits such as animals, plants and trees. We might also find mythic and folkloric beings, Gods and Goddesses and ancestors (who are most often from ancient shamanic cultures). In the Upper World, above, we find ethereal and heavenly landscapes and the spirits of clouds, the sun, the moon, the stars, along with the Gods and spirits associated with the heavens in world religions including the Christian God and angels. We also find ascended ancestors such as Christian saints, Hindu gurus, Buddhist boddhisatvas and wise elders such as philosophers and magicians.

It was Michael Harner who brought the shamanic journey to the forefront of shamanism and backgrounded the traditions of inviting the spirits to be here with us or into our bodies. A core shamanic journey has a set framework and structure.

First and foremost one always journeys with an intention. This is the focus of the journey and keeps it on track, preventing the practitioner from getting side-tracked or lost. The intention can be to ask for guidance on a problem, for healing, to find something that has been lost, or simply to explore or spend time with the spirits. It is essential that the intention is held to throughout the shamanic journey.

The shamanic journey always begins at a departure point. This is somewhere in the physical world that is meaningful to the practitioner. To get to the Lower World it must be a place from where one can descend and can be a natural feature such as a cave, a pool, a spring, a tree root, or a manmade feature like a tunnel or a subway. For the Upper World one can take flight from a hill or mountain, or a church tower, or go up a chimney, or travel upwards on smoke or up a ladder. In the Middle World we merely need to enter a trance state to travel its spiritual otherside.

It is through Michael Harner the shamanic journey came be primarily associated with a drum. Harner trialled many different methods of entering a shamanic trance and reached the conclusion that a drumbeat is the quickest, safest and most effective. A beat of 4 – 7 beats per second shifts the mind very quickly into the theta state (gamma – highly focused, beta – everyday busy mind, alpha – meditative, theta – daydream-like, delta – sleep). It offers both a safe way to journey and come back. To signal the end of a journey a call-back beat is sounded – 4 rounds of six sharp beats. This is followed by a minute or so of rapid fire beats. This tells the person who is journeying to thank whoever they are communicating with, then turn around and retrace their steps to their departure point following the same route as they went in. This method brings them back, well-grounded, into their body.

There are also a number of core concepts and practices. One of the concepts is that each of us has a power animal. This is drawn from the northern Native American cultures and is seen to be a spirit animal who is with us throughout our life and is the source of our personal power. Our relationship with our power animal is usually deeper and more personal than with other animal spirit guides who tend to come and go. Power animals are most often found in the Lower World.

Another core concept is the spirit teacher who is usually found in the Upper World. This teacher, again, unlike other human and spirit teachers, tends to be with us throughout most of our lives supporting us and offering guidance through life’s lessons.

One of the best known core practices is soul retrieval. This is based on the notion that when we experience traumatic events a part of our soul is shocked out of us and takes refuge in spiritual reality. We also send parts of our souls away in order to fit in with consensus reality in the physical world – these are often parts that are child-like or wild and might prevent us from attaining material success and financial security. Because those parts are long lost or because we sent them away it takes a shaman’s skill to bring them back. Spontaneous soul retrieval can also occur when we make positive changes in our lives that appeal to lost soul parts, calling them to return. Other core practices include extraction – the removal of harmful energies, depossession – the removal of harmful entities, and psychopomping.

Core shamanism has its advantages and disadvantages. Its main advantage is that it is not tied to one culture or religion, thus making it universal and available to everyone. It also allows practitioners from across varying traditions to practice together.

The disadvantage of this, however, is that the practices take place without the cultural rites for interacting with local and communal spirits such as prayers and offerings, there is no mythic framework or roadmap of the spiritual reality, neither are there traditions of initiation or tribal elders to oversee the initiatory and learnng processes.

Yet the universality and proliferation of core shamanism is overall a good thing as it is giving people back their birth right – the ability to journey to the spiritual reality and commune with helping spirits in order to gain guidance, healing and inspiration.