William A Sadler III Publications

Vision Quest: Shamanic Ecstasy and Healing in Traditional and Modern Societies Bachelor of Arts Thesis From University of California, Santa Cruz, June 15, 1987, by William A. Sadler, III Contents Introduction Chapter One: Definitions, Terms, Cultural and Cross-Cultural Patterns and Commonalties, and Historical Origins Chapter Two: Functions, Social Roles, Forms and Differentiations from Other People, Sacred Practitioners and Ecstatics Chapter Three: The Functional Roles of Vision, Ecstasy, Trance, Hallucinogens and Alternate States of Consciousness in Accelerated Neuro-Genetic Learning and Processing of Emotions and Cognitive Skills; What It Is, What It's Like, and How Shamans Do It Chapter Four: Becoming a Shaman: Initiation and Legitimation Chapter Five: The Shaman: Culture-Carrier, Teacher and Social Integrator; Status, Ethics and Gender Ratios Chapter Six: Elements and Sources of the Shamanic Complex Among Primal Peoples Chapter Seven: The Renaissance of S...

Introduction At some time in any person's life, there will emerge a period of crisis and rapid transition through unfamiliar experiences. This life crisis may be the result of any number of causative factors, but its resolution is imperative to the continued development of the human being. It has generally been acknowledged that "socio-cultural acceptance of the crisis experience" fosters the resolution of the disturbance into socially accepted forms of expression, conversely, social rejection or dismissal of the crisis experience often leads to "paranoid delusions" and hostility on the part of the experiencer. (Peters, 1981, 83) In some societies, from ancient times to the present, there have existed those whose lives were transformed by a crisis, and who learned to use the knowledge and skills derived from their experience to heal themselves and others. These persons are generally called "shamans", or medicine-people. One of the main features o...

Chapter One Definitions, Terms, Cultural and Cross-Cultural Patterns and Commonalties, and Historical Origins According to Michael Harner, shamans "are the keepers of a remarkable body of ancient techniques that they use to achieve and maintain well-being and healing for themselves and members of their communities." (Harner, 1980, xiii) The "nature" of these "keepers", of their "ancient techniques", beliefs, social roles and functions, both historical and modern, will be explored here. Connections will also be drawn among the "mind-sets" of those who participate in the "shamanic complex". This relatively ubiquitous system of beliefs and practices has ancient roots which are reflected in the many similar forms of shamanic expression. These beliefs and forms are particularly important and relevant to the modern, techno-bureaucratic societies that have developed around older, more enduring cultural matrices. the shamanistic ...

Chapter Two Functions, Social Roles, Forms and Differentiations from Other People, Sacred Practitioners and Ecstatics In most traditional societies that have shamans, the chief function of the shaman is healing. (Eliade, 12964,299) Shamans also do many other things like hunting, planting, giving advice for solving problems, counseling, preserving myths and traditions, and interpreting dreams, visions and ambiguous feelings. (Ibid., 326) Though the healing often involves magic, such tried and true methods as herbal remedies, diet, massage and showing active concern for the well-being of the person seeking help also contribute significantly to the shaman's stock of healing assistance. The shaman is "first and foremost a healer" who may have attained ecstasy at one point during initiation and perhaps at crucial points in his/her career. According to Hultktantz (Hultkrantz, 1967, 36) the shaman need not generally enter into trance except for the "summoning of his as...

Chapter Three The Functional Roles of Vision, Ecstasy, Trance, Hallucinogens and Alternate States of Consciousness in Accelerated Neuro-Genetic Learning and Processing of Emotions and Cognitive Skills; What It Is, What It's Like, and How Shamans Do It Ecstatic phenomena are fundamental to the human condition and are trans-historical and cross-cultural in occurrence. Ecstasy is human nature, though its expression may be suppressed or encouraged according to social pressures and consensus reality conceptions. (Eliade, 1964, 504) Ecstasy, among other things, is a different kind of consciousness, alternative to the one that most people spend most of their waking adult lives in. Ecstasy may be considered an "alternate state of consciousness" (following Zinberg's 1977 definition). This implies that "different states of consciousness prevail at different times for different reasons.... Alternate states of consciousness is a plural, all-inclusive term, unlike usual ...

Chapter Four Becoming a Shaman: Initiation and Legitimation The process of becoming a shaman often involves a "sudden and radical reorganization of values, attitudes and beliefs which 'make sense' of a hitherto confusing and anxiety provoking world." (Schwedwer, 1972, 441, note 4, quoting Wallace, 1961., 192) This reorganization involves a reorientation of the potential shaman's sense of reality and personality. In "cultures where the shamanic institution exists an individual may choose to restructure his life and become a shaman as a means of resolving a life-crisis." (McKenna & McKenna, 1975, 23) Though this may involve profound changes in mind and self-expression, shamanism "is not an institution designed to capitalize on psychological aberrations." (Ibid., 13) The nature of the shamanic calling, initiation, training and the development of psychological abilities involves a breakdown of old patterns of behavior and senses of reality...

Chapter Five The Shaman: Culture-Carrier, Teacher and Social Integrator; Status, Ethics and Gender Ratios The positions of shamans in their societies are as varied as are their approaches to their principal roles as healers and intermediaries. Wherever shamans appear, however, there are certain continuities in their relations to society. Shamans are primary sources of cultural identity, being the carriers of myths, rituals, traditions and folkways reaching back as far as antiquity and as close as an hour ago. Shamans are teachers and educators for their communities, and often function as leaders and arbiters in disputes. (Rogers, 1982, 13-14) Shamans basically seem to assist the forces that maintain social cohesion. As a mediator between human beings and the spirits, the shaman maintains the delicate balance of relations between the psychic, ecological, political and spiritual aspects of social life. Peter T. Furst notes that "the goal of the biological and cultural continui...