Shamanic Alchemy by James Endredy

Author:James Endredy
Language: eng
Format: epub
Tags: Shamanish
Publisher: Inner Traditions/Bear & Company
Published: 2019-03-05T16:00:00+00:00

Praxis 14

Separation: Counterpractice

While dissolution is for the most part a subjective experience, the next operation, separation, takes a more objective approach. The shamanic alchemy approach to psychological separation involves becoming aware of the illusions we have about ourselves and separating the personality into its basic components. In doing so, the shaman-alchemist becomes aware of the opposites within. With the practice of exploring opposites, it is possible to become even more healthy, whole, and mature.

Counterpractice is term I like to use for this type of shamanicalchemic practice. Dealing with pure opposites is not really accurate in defining counterpractice as it is infinitely more refined. Counterpractice involves actions that move counter, or in a contrary direction, to a habitual pattern or practice. It turns our habitual way of doing things upside down and inside out so that we can see and feel from a place other than our habitual point of view (separation). In terms of shamanism and shamanic training, counterpractice is employed specifically to enlarge and expand one’s consciousness by experiencing shifts in one’s perceptual point of view. Shamans accomplish this in many ways such as by exploring the consciousness of a specific animal or converting their perception to experience the energy of the wind, sun, or rain or by making solo excursions into the wilderness to obtain vision and guidance. By completely removing themselves from their normal environment, people, and food, they open the door to perceive the mystery of the world from a fresh perspective. Elders of shamanic tribes also use counterpractice when assigning tasks and roles for people in ceremonies.

For example on one of my early pilgrimages to Wirikuta (the peyote desert), two days before leaving from the village, I noticed my friend Rosendo looked all downtrodden, so I asked what was up. He told me he wasn’t happy that the elders had chosen him to represent Tatéi Matinieri during the pilgrimage. I thought, wow, being Tatéi Matinieri is a real honor—it’s the sacred spring in Wirikuta where the shamans sing blessings and prayers for the children back home and bless all the pilgrims with the sacred water. It is also the place where the Huichol collect the yellow uxa root, which the women crush into pigment for painting sacred designs on the faces of the pilgrims. I asked Rosendo why he was unhappy about this.

He told me that, first of all, he had never been to Wirikuta so had not been to the sacred spring either. Second, everyone knows he doesn’t like water; when he went on a pilgrimage to Tatéi Haramara, he was the only one who didn’t go in the water. (It’s not necessary to go into the water as the ceremony is conducted on the beach.) And third, being Tatéi Matinieri was for women; he had never heard of a man doing it.

Just then Rosendo’s father walked by and nonchalantly asked Rosendo, “You ready?” Rosendo watched his father walk away without responding. He became more agitated and said he was going to do something about this situation and go talk to the kawitero.

Download

Copyright Disclaimer:
This site does not store any files on its server. We only index and link to content provided by other sites. Please contact the content providers to delete copyright contents if any and email us, we'll remove relevant links or contents immediately.