Connecting shamanic initiates with contemporary elders.

Practitioner Spotlight: Andrew Camargo of The School of Modern Soul Science

Magazine Forums The Urban Shaman® Discussion Group Let’s Talk! Practitioner Spotlight: Andrew Camargo of The School of Modern Soul Science

Viewing 2 posts - 1 through 2 (of 2 total)
  • Author
  • #1333
    The Urban Shaman

    Food for thought:

    This concept of archetypal shamanism opens up the conceptualization of shamanism to be much more inclusive than the archaic/indigenous definition of shamanism. What do you think about this? Is this a positive thing, or does it evoke negative thoughts and feelings for you?
    Soul retrieval is a common practice among many indigenous shamanic practices, as well as among Core Shamanic practitioners. But this idea of actually retrieving the ‘parts’ of the shamanic archetype is incredible. What do you think about this?
    Andrew candidly discusses his own initiation and hints at some mistakes he made in the process. Can you connect with this? And what suggestions would you give to others who are early in their initiation process?
    Andrew also talks about ‘sorcery’, decadence, and hints at other traps shamanic initiates can be led astray by. What practices might help a shamanic initiate avoid or protect against these tests and temptations?
    There is a caution about over-identification with the shamanic archetype. Do you think this caution is warranted? Why, or why not?
    Andrew alludes to the need for the Ego to develop and seat a strong shamanic presence. This goes against the grain of many religious, spiritual, and mystic traditions which promote the subversion of the Ego. What do you think about this?

    The original article is here:

    Aimee K. Shaw

    Is “high initiate” another way of saying “hollow bone?” I mean, doing “lots and lot of Shadow work” implies, to me, someone who has cleared the way for the Spirits to come through without a filter gunked-up by crap that’s going to lead to projection, misinterpretation, etc. And THIS is the stuff that leads to sorcery- no matter how unintentional that might be, and no matter how benevolent the intention is. Many so-called ‘spirit workers’ and shamanic individuals have good intentions of healing and helping, but because they haven’t done their own inner work to clear their vessel, what comes through is heavily tainted and then ends up as a projection rather than the clean communication from the Spirit world.

    So I understand what Andrew is saying, and I tend to agree. But I also agree largely with Patrick’s implication about our high standards for Western shamans. We expect a level of attainment, of spiritual and emotional development that people in indigenous cultures do not expect from their shamans. Some indigenous shamans are petty, are prone to jealousies and all sorts of Ego defenses, don’t behave in ethical ways, and yet people still look to them as “shamans.” Because in indigenous/shamanic cultures, the shaman is the shaman. The qualifiers don’t have anything to do with personal psychological maturity or emotional intelligence.

    So I see that too- that our standards in contemporary culture are very high and more exclusionary than inclusive.

Viewing 2 posts - 1 through 2 (of 2 total)
  • You must be logged in to reply to this topic.