​In many indigenous traditions the Heart is the reflection of the Cosmic Fire, the place in the universe where all what exists is continuously destroyed and regenerated. It is also the place where all the things are One. The heart connect us with the supreme love.

The Heart is, or it should be, the center of our being. If it is weak, all our body and the other souls will be weak. It warms up our life: the Hearth allows us to perceive and feel in depth the Big Dream, which in the Shuar tradition represent the main purpose that people have in life.

The Hearth give us the power of discernment and the capacity to choose a path between may potential directions. I remember a story in one of the books of Carlos Castaneda. He was trying to understand how to identify the best possible path for himself. His master was instead teaching him that there is not the best path and he was showing to Carlos how what is really important is to choose a path with a heart, a path that follows something that we can love. This sentence can be misunderstood but it is the closest way to describe what I want to share. Our lives are like a wild jungle: when you start walking in it you can take infinite paths, sometime you are obligated to pass in determinate places, such as in a valley, to pass a river, a path to avoid the mud. But all over the rest of the journey we can take many paths. Some of them can be rich in fresh water, tasty fruits, smooth, other paths can be full of mud, with lack of resources and full of beasts that try to kill you. The Shamanic Way can help us to choose and follow paths, and to learn how to take responsibility in our hands. Spirits can inform our decisions, they can show us dangers or opportunities, but it is us who will make a choice eventually. A strong Heart is the basis to be able to feel and take with courage these choices, even when they are the hardest. 

In the Shamanic tradition of the Lakota, there is an additional power that nourishes our heart and it is called Wind Horse. They say that when the Wind Horse is big, we are able to catch our dreams, to leave a track in this world. A Heart nourished by a big Wind Horse will be brave and magnanimous. 

A story from a Hearth Shamanic Healing

I’m walking with all my Spirit Helpers: Pásuk, Animals of Powers, Stones, Crystals. The road is dark, full of mud. The forest that surrounds us is bleak and worrisome. The night  is thick. We march like an army. We keep walking until we reach a valley, where a small house appears. We arrive closer and there is a young woman waiting outside; she has a worried look. The light that comes from the window of the woody house is faint, but strong enough to see the beautiful features of the woman. We ask if we can enter in the house and she invites us in. Immediately after the entrance there is a cosy living room, with a colorful carpet in the center and a fireplace. We look the flames, they are not strong enough to keep the house warm. The wood is burning without oxygen, producing a lot of smoke. With the Pásuk, we work to make a better fire. We re-balance the flames, we add wood and we open the window in order to let some wind to come inside in order to vivify the flames. 

The girl is waiting in a corner. She still looks worried. We ask what is the trouble and she says that dark birds, probably some crowns, always fly over her house frightening her. We look outside and these birds are actually there. I and the Pásuk start the hunt: before we ask the birds to leave the house and fly somewhere else, but without success. hence, we need to attack them with aggressive Tséntsak that transform themselves in little, sharp and decorated arrows. We kill the birds around. We know that their power is strong also when they are dead and it is dangerous to leave them around the house. Therefore we start looking for a safe place where to bring them. We walk few minutes in the forest when a little church appears in front of our eyes. There is a hole in the ground beside the church; a coffin is in the hole. From the coffin comes out an aggressive green snake. Another battle starts and we kill it and then I ask one of the Pásuk, that of the Eagle, to bring the snake far away. We put all the dead birds in the hole over the coffin. We close the hole and we return to the girl’s house. Now the sun is rising, the wind fresh and pleasurable. On the table outside the house there is a pot of flowers, which smell very good. The girl ‘s appearance changed, she looks much more relaxed and she thanks us. We say goodbye and we say that we may come back again.  We take the road back to the forest from where we came. 

Did you like the story? What you just read is a vision that I had during a Shamanic Heart Healing. The body can be seen in vision as a natural territory and this is a practical example of it. Every single element that appears in the vision has a meaning for the patient’s life. The capacity to interact and change the environment comes from a tough training with the Spirit Helpers, mainly the Pásuk and their Téntsak. The changes made in the body-territory will be reflected in the life of the patient, sometimes immediately, sometimes in few days or even few months. Often the Shamanic Hearth Healing requires a cycle of intervention to be completed; in every occasion, there could be interventions made in the house, on the fire, but also different areas of the body-territory can be visited and healed. The healing can be extended to the territory of the stomach and of the throat (but we will see these other areas in detail in another article).

In order to translate the visions and understand their meaning, it is necessary to study and to accumulate a large bag of experience. Some knowledge about the elements that you encounter in a vision and their meaning comes from the tradition )in our case from the Shuar tradition, the European Popular tradition. See article on Dreams and Visions). When in dreams or visions, unknown elements appear, those they must be understood through experience or with the help of the Pásuk. As an example, the fire in the house is the core of our heart, in this case the heart of the girl. The weak flames were index of a lack of warmth, passion and strength in her heart. Possibly this condition followed a break-up and a loss of vitality. The night switching into day showed the passage from difficult conditions and fears to the beginning of a new cycle with good, new chances (the rising sun).

In conclusion, we can say that the Hearth of many modern people is often in a suffering condition. The inability to love and to have satisfactory relations, the exaggerated individuality and the solitude of living alone, the extremely expanded ego are all related to a weak and sick heart. They are symptoms and causes at the same time. The spread of heart diseases between very young people within our Western society is a signal of these issues. We are cultivating unhealthy values that are in contrast with the desires of our Heart. The Shamanic Heart Healing can be of great support, not only as a cure for  diseases affecting the cardiovascular-system, but also as a way to increase the connection to our Hearth and to learn how to better act in our lives to keep the Heart stronger, vital and full of courage and love. 

L'articolo Heart Healing proviene da The Drum of the Shaman.

Paradoxical as it may seem, female Power has never been as despised as it is today: it is women themselves who despise it. Nor has male Power ever been so triumphant: it is the only value recognized and esteemed.
Precisely in the era of free and strong women and weak and doubtful men, the World is totally and absolutely governed by the Masculine.
To the point that no one even remembers what Female Power is.
In reality, Male Power is to conquer and expand a territory directly. And when the conquest is completed, we head towards a new battle, caring little about the territory obtained and its protection and well-being. Human relationships are camaraderie with those on the same side and competitive with others, usually simple, direct and one-to-one.
Feminine Power, on the other hand, takes care of the territory possessed or conquered, creating complex schemes to take into account all aspects of the territory and all those who inhabit it. It’s like taking care of a garden with many plants. He weaves networks of complex human relationships that he cultivates with great care so that they do not damage each other.
This male World, governed by the pure Masculine, is going to ruin in a mad race towards the conquest of no one knows what anymore, reducing itself to an increasingly immense, neglected garden, full of weeds, stunted plants and few “useful” trees. ” who rule the roost.

On this day of celebration, I wish women that helpful female spirits help them and help our world rediscover the Feminine Power in their lives. For the good of everyone.

ánimo y fuerza

Tsunki
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L'articolo Best wishes to Women and Female Power proviene da The Drum of the Shaman.

The shaman dried them and then distributed them to the community on the occasion of the Winter Solstice when everyone – and not just the shaman – could travel with him to the Spirit Worlds to find out what the Dream was prepared for each one for the year that was beginning : what to expect, what to do and also how to gain strength and Power for the entire year.
For the occasion the shaman wore a red robe with white trimmings, the colors of the sacred mushroom.
The Sami houses were yurts, vaguely similar to Indian teepees, made of wood, made in the shape of a cone or ogee with a smoke hole at the top. In winter the doors were blocked by snow and you entered through the smoke hole, which was quite large and had a ladder.
So the shaman dressed in red and white, with a bag full of dried mushrooms, lowered himself from the chimney hole of each house to give each family mushrooms for the Journey.
Then when they took the Mushroom, guided by the shaman, they flew into the Celestial Worlds on sleighs pulled by flying reindeer.
The Reindeer were in fact the most sacred animals to the Sami, they provided them with everything: meat, milk, skins for clothing and blankets, as sacred as the Bison for the Plains Indians.
When I knew nothing about this story, a Caribou, a beast very similar to the Reindeer, came to offer me his help as a Power Animal to travel in the Celestial Worlds. Even today he faithfully guides and accompanies me. On this day I take this opportunity to give him thanks and honor!

Happy New Year and Happy New Year to All the World!
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L'articolo The Shaman Santa Claus proviene da The Drum of the Shaman.

The shaman, like all powerful shamans, had many enemies, enemies of his people. This was in fact a period of war, even if at the time the adversaries only scrutinized each other without fighting.
A few days later the shaman was supposed to go to a meeting to deal with the leaders of the enemy people and all his followers feared it was a trap to imprison him.
Shortly before that meeting, the student Yákakua arrived with Picham and other students at the shaman’s hut. He appeared very troubled by stomach ache and diarrhea and said that that night he had fought a great fight against the shaman’s enemies who had plotted his death: these enemies had already woven the web of destiny and the shaman was destined to end up imprisoned for then die at the trap meeting he was about to go to.
For days all the students had been anxious about these things.
But Yákakua had fought against the evil Spirits and had defeated them, thus changing destiny and saving his master’s life.
Picham, who lived with Yákakua in the same hut, had felt the Power of that fight and was filled with enthusiasm.
But the shaman had almost no reaction, he only said “Bien, bien”, gave a half smile and nothing else.
Picham wondered why the shaman was so ungrateful. Perhaps he was envious of Yákakua’s Power?
But he knew that a good student doesn’t ask questions of the shaman so he didn’t ask anything.
At the meeting the shaman had to go to, the power of Yákakua was demonstrated because nothing bad happened and the shaman returned safe and sound.

Yákakua later cared for and cured him, another student, from a fatal illness.
Yákakua had discovered in her a fatal illness that would soon lead to her death. She had looked after her for a long time, caring a lot about her, but in the end he was able to happily tell her that she was now safe and she would not die.
When the shaman learned this, not only did he not praise Yákakua, but he mistreated him.
The next morning, well before dawn, Yákakua secretly packed up all his belongings and left the shaman’s village to return home.
Everyone then understood that the shaman had chased him away. But why ever?
Picham could no longer hold back and asked his teacher for explanations: “But how? Yákakua has always obtained great powers from the Spirits and you said nothing.
He fought terrible enemies who wanted your death, he saved you by risking his life and you didn’t even thank him.
He healed him from a fatal disease and even drove him away! So explain to me!”
The shaman said:
“You are deceived, my poor Picham, everything you believe is false.
I didn’t praise Yákakua for the great powers he gained because only he saw them. Not one of these Powers has deigned to descend from the lofty Worlds whence he comes to materialize anything here. When I teach you to throw a tséntsak and that it must materialize into the object you think of (if you throw a bee, a bee must appear, if a glass marble you must find a glass marble), why do you think I do it? Power must materialize in this reality or it is just fantasy.
Yákakua found great powers… but he said so! He found a flaming dragon, but I never even saw a match in front of his hut.
I didn’t thank Yákakua for saving my life, because I wasn’t in any danger. Only he said that I was in grave danger and that he saved me. But it wasn’t the truth.”

“And the attacks he had suffered? She risked her life!”
The shaman laughed: “He had a bit of a stomach ache. Only a child calls this an attack of evil Spirits!
Finally I reproached him for having cared about him because he deceived her.”
“But he cured her of a mortal illness!”
“Which he diagnosed. She wasn’t dying lying on the mat. He just had difficulty digesting, something he has suffered from all his life.
It is easy to cure an illness that only you see, as it is easy to find powers that produce nothing and as it is easy to save me from a danger I have never faced.” And he laughed again.
“So then you drove him away?”
“You are deceiving yourself about this too, I didn’t chase him away. I just alluded to what he had done, told him we’d talk about it tomorrow and he got scared. Faced with the prospect of facing me he preferred to flee”
“How could he have escaped? – Exclaimed Picham – he had such a great Arútam… ”
“Perhaps he has found a second Arútam – replied the shaman – the Arútam of the Hare!” He laughed like a child. Then he added:
“The shaman looks into people’s bodies as if they were glass. This is the most important Power. With this he not only discovers diseases, but he reads the heart and soul.
You, Picham, did not know how to look through Yákakua, you only saw it on the surface. You can’t see like through glass, that’s why you won’t become a shaman.”
These things have happened many times in ages past and continue to happen today.
Nukete (“Esto sólo es”).
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L'articolo Yákakua, the powerful pupil proviene da The Drum of the Shaman.

Shamans would traditionally prefer not to explain things and tell stories, then people don’t like that so much, so we also have to explain things. In the Amazon, however, the Shamans didn’t care and didn’t explain anything to us so either you understood on your own or you made do.

This story happens a long, long time ago, it is a Shuar story, when the Shuar did not yet know ways to deal with the spirits of the dead and protect themselves from spirits of the dead that were dangerous.

At that time a Shuar hombre, a Shuar man, had a wife with whom he had only one son, but this son was disabled, because when he was born the soul of his arm had arrived late and therefore he had not had time to enter the body, and then this child was left with a handicapped arm that didn’t grow because it didn’t have a soul, so it couldn’t grow, it remained small.

Of course this son when he became an adult was not good for hunting because he only had one arm and the father worried about him and did everything for him, he also worried about when he would die and this son would be left alone, and therefore he did everything for him, he even spoiled him, but this man, the father, also traveled a lot because he sold animal skins and teeth and other products of the jungle to the settlers, to the whites, and while he was in a settlers’ village he he took a colonist as his wife, the daughter of farmers.

This could be done, it was not illegal, because in the world of the jungle the Shuar were polygamous and could also have wives in other places, who normally remained to live with their family and the husband came to visit them every now and then, bringing gifts . This type of marriage, very ancient, has existed since very ancient times among populations that move, let’s say, and he took as his wife a girl who was the daughter of farmers; he had a son with her, then afterwards he returned to her village and returned every now and then. But he neglected this son a lot, because he was very very busy with the first son who had this handicap and therefore all his resources were aimed at the first son, furthermore the second son was the son of a peasant who was not a Shuar. There has always been a certain racism in the population, so the Shuar settlers are seen as an inferior population, as a weak population that does not have the strength of the Shuar warriors and also for this reason he did not pay much attention to the family, the second family. He would have liked to go to visit this wife with this child even more often, but the Shuar wife he had at home and his son, the handicapped one, always insisted on keeping him and every time he wanted to leave to visit them they kept him with some excuse . Little by little he no longer went to this second family, he never went there. The last time he went there, by a mockery of some spirit, he forgot his medicine bag that he had, that is, a medicine bag, because this man was also an Uwishín, a Shaman, and he had his own medicine bag. medicine, very small, and forgot her at his farmer wife’s house. What happened? That his Shuar wife and his crippled son were very angry that he no longer had the medicine bag, also because the crippled son hoped to inherit it, but the old father was no longer well, having forgotten his medicine bag one night while he was in the forest where he had gone (despite the fact that he was now of a certain age), hunting with the young warriors, while he was in the forest spirits kidnapped his soul and from that moment he became a little stupid, he no longer understood well, he no longer even remembered where he had left the medicine bag or even that he had had it and some time later he died. The son, the peasant’s, learned that his father had died but did not want to go to the funeral (Shuar also have funeral celebrations for their dead), the man did not want to go to the funeral because his father had abandoned him. Some time later his disabled brother also died. Shortly after his father’s death he also died, because it happened that his father feared that he would never manage on his own and so one night he came to steal his soul to make him die.

When this crippled boy fell ill, (he fell ill immediately after his father stole his Soul) he sent a messenger to call his brother, he said: “come and visit me, I am dying because I want to talk about the truths of our father”.

This time, however, the farmer’s son, who had felt neglected by his father in favor of his crippled brother, said “ok, I’m going, I’m going to my brother”, he sat down on his bench shaped like a rolled up boa, like a seat , to “drink chicha” which would be a drink, beer obtained from cassava, to drink chicha for many hours and then calmly set off on his way; when he arrived, his brother was already dead.

Then he said “oh well” and also wanted to go away, but it wouldn’t have been nice, and he stayed for the funeral wake in which the body of his dead brother had been hung on the central pole of the hut as was done in time by the Shuar, that is, it was placed straight, not lying down, and there was a vigil for 2-3 days, until he was then buried. At this point, during the funeral wake, next to his brother’s body, the son of the surviving farmer fell asleep and when he fell asleep his brother’s soul came to take him and took him far away, to a place he didn’t know; in this place there were all the dead of the family and also many dead that he had never seen and everyone was dancing and celebrating and drinking chicha and everyone was dancing, they were all dancing in a very lanky way like skeletons dance who are very loose, and they were dancing everyone practiced free love, they mated as everyone wanted and naturally the dead brother said to the living one “dance, dance with us, look I’ll put this hat made with butterfly wings on your head”; he put a kind of crown on his head, similar to the Shuar crown, made of toucan feathers, which turns all around the head, only this one was made with many butterfly wings, a very very precious thing and he put it on his head . He too started dancing, but in reality his brother, at a certain point, said “ah listen, save my place here at the party while I go back to my house to get my loved ones to come and dance here with me”.

In fact, the farmer’s son had noticed that all the people of the family who were at this party asked him how their loved ones were doing and when they knew that someone was getting old, that he was ill, that he was in bad shape, they were all happy because he was about to come to them, to do party with them. Then the brother, same thing, wanted to bring the women of his family with him, but he therefore said to his half-brother “Save my place, I’ll go get my loved ones and call them to come here to the party” but the other thought “ah no, I know what happens: if I take your place here, I go from trance to death, from sleep to death, I stay here forever” and horrified he ran away to return to earth. When he returned to earth he was very scared and he immediately told everyone that it was very dangerous and that there were spirits of the dead who wanted to lure them to the afterlife.

He remembered at that moment that he was still wearing the crown made of butterfly wings, only that there was no longer a crown made of butterfly wings, there were many small larvae, many small worms that were resting in the middle of his hair , then he, disgusted, shook his hair (the Shuar wear long hair), he, disgusted, shook his hair in the folon, in the fire of the hearth to burn all these worms.

After this he explained to the people, he taught the people to prick their knees with chonta thorns: the chonta is a forest palm, whose trunk is completely covered with slightly poisonous thorns; if you lean on it your hand will sting and become inflamed. Pricking your knees with chonta tips (and also pricking your elbows in the same way) means that you are disabled, you are unable to dance and therefore you cannot come to the dance to dance with the spirits of the dead.

This may seem like a very stupid idea, but in reality the spirits of the dead see our reality as if it were a dream and have bizarre ideas about what can and cannot be done sometimes, as happens to us in dreams too. . And then he also taught how to wear a small “palito” around the neck, a small chonta stick, which served to protect souls from the dangerous spirits of the deceased.

Some time after these events, the wife of the surviving brother (who had married), no longer wanted to make love with her husband; This displeased the husband because he wanted to have more children, he had only had one child who was now 6-7 years old. He feared that there was a lover of the woman who would sneak in at night to copulate with her; then one night he stayed awake and took the juice of a plant from the forest, which is exciting and he stayed awake all night. During the night he heard his wife panting, as if she were having an orgasm, but he didn’t see anyone, he didn’t see anyone at all, so the next morning he asked his wife what it was, his wife told him that almost every night a hand slipped into between her legs and made her enjoy it, and she apologized by saying that she thought it was her husband’s hand. But her husband said “no, I don’t do these things” and that was why she no longer wanted to have sex.

Then the next night, the husband remained in ambush and saw an arm slipping between the poles of the hut, from outside. It is a very hairy arm, like that of a monkey, and he was masturbating his wife so he cut the arm off cleanly with the machete and then ran out to find the owner of the arm but outside he only found a stain of blood and the owner of the arm was escaped.

The following days, the owner of the arm, the spirit that possessed the arm returned to look for another arm, that is, to look for his arm, but his arm had come to a bad end: in fact in the family they had said that it was probably the arm of a monkey and they could roast it and eat it and so they roasted it on the fire. Then they went to the garden to get yuca and other plants to make lunch with this arm and while they were all away this spirit arrived looking for his arm and this spirit had the face of his crippled brother who had died.

He saw his arm all burnt and tried to put it on but it no longer fit; then he asked the child, the only child they had, the only child the brother had, and the brother told him that they had cooked the arm and were keeping it there to eat it then he wanted another arm and grabbed the child, the child tried to run away but he caught him, caught him and cut off his arm with the machete, put it on and it fit perfectly and went away completely satisfied.

Shortly afterwards, when the parents returned, they found the child, their only child, in a pool of blood, now bleeding to death. The mother was terribly horrified and no longer wanted to lie with her husband, she did not want to have other children and so the protagonist of this story and his lineage ended, because he never had other children, his only son had died in this way and he hadn’t had any other children before, because his wife – as I said – didn’t really want to have sex because of that hand, that arm that entered every night.

And so this story ends, very unhappily, because at the time – as my teacher told – the Shuar did not yet know the anent to address to the ancestors nor the ways to deal with the spirits of the dead.

As the fathers have told me, so I tell you.

Núkete, esto solo es.
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L'articolo The Stepbrother proviene da The Drum of the Shaman.

This site has been a meeting point for those who practice authentic shamanism in contemporary culture since 2000.
But it also wants to give those who know little or nothing about it the opportunity to access this ancient knowledge and have help for the recovery of personal power, healing and wisdom.

The writings are the result of the teaching of my masters both of this and the other reality. And everything has been experienced for a long time in my practice as a shaman and curandero (shamanic healer).

What is shamanism?
It is not a belief system or a philosophy or an interpretation of the world.
It is not even a religion, as we usually understand it.
It’s just the natural, spontaneous way of looking at reality, the one we still have as children before the dogmas of our culture repress it.
Shamanism is only what is before any belief system.

Who are shamans?
Shamans practice the ancient art of dealing with Spirits, personal entities that exist behind or beyond this Reality.
Shamans know how to travel in their Worlds and master them.
They manage to draw “a map of the forest” to help their community orient themselves along the mysterious and often harsh paths of life: illness, pain, lack of meaning, difficult choices, death.
They help their people to be in balance with the whole Universe, with the Powers of Nature, with the Spirits of animals, plants, with the Spirits of the Dead and those of the invisible Worlds.

How to contact me
To contact me, Tsunki, the most suitable way is to write an email to info@sciamanesimo.org or info@sciamanesimo.com.

For urgent things or if you need to deal with something verbally, read the contact page, where you will also find telephone numbers.

L'articolo What is Shamanism? Who are Shamans? proviene da The Drum of the Shaman.

But, as is often the case, a more difficult and dangerous technique is also far more powerful. Obviously, taking poisonous energy in the mouth is very risky. The shaman can only do this if he has strong protection in his mouth. The power animal is not enough.

The only valid protection I know of is to have the power animal itself as one’s ally.
The shaman has allied spirits, usually more elemental than a power animal, but which, unlike a power animal, remain permanently with him, in his stomach or under his skin or in a medicine bag. Many of these spirits are plant spirits, but they also communicate with the shaman in another form, which can be an insect, a spider, a fish, a reptile, but also a stone or something else. These allies are called tzentzak by the Amazonian shamans. I will describe in another article how they are acquired.
If the intruder is e.g. a wasp, and the shaman has the Wasp as tzentzak, before sucking it out he will call his allies Wasps (he usually always has a couple) inside his mouth. If he holds his allies in his stomach the shaman regurgitates some gastric juice into his mouth until he feels the two wasps settle, one near his lips, the other at the mouth of his throat.
If, on the other hand, the wasp allies are under the skin he will call them with a song of power until he feels them rise under the skin until they reach the inside of his mouth, or he will see them leave his body and move around him, until attracted by the song they will enter his mouth. Similarly if they are kept outside the body, free either in a medicine bag or in simulacra. If the spirits are contained in small simulacra the shaman can also put them directly into his mouth. Some shamans place two pieces of leaf of the ally’s vegetable appearance in their mouths.
It is best if the allies are in pairs, one at the mouth entrance and one further down: their task is to block the intrusion that is sucked in so that the shaman does not swallow it: if it escapes the first ally the second will stop it. The shaman can only suck a wasp or crab-looking intrusion if he has the wasp or crab as an ally. Otherwise he will have to use his hands.
When the shaman sucks he does not need to touch the patient’s body, he only needs to hold himself a few centimetres away. He can use his lips directly or even a special power tool. He usually feels waves of disgusting taste as he sucks and spits the intrusion into a basin of water. He often has gag reflexes.
Before sucking a second time he must call the allies back into his mouth, an oversight can cost him dearly. It happened to me once when I was sucking out dozens of butterflies from a woman who was suffering from severe menstrual pains.

I hardly noticed. But the next day, while the woman was completely cured, I had a strange fever: high and with no other symptoms. As there was no shaman in the vicinity, I asked my beast of power to examine me. He showed me two or three butterflies at the back of my throat. It was then that I remembered when I had forgotten to recall the allied butterflies in my mouth. My animal pulled them out. After an hour the fever disappeared.

The shaman stops pulling when he no longer feels disgust at sucking. Then to be on the safe side he checks the area again with his hand.

Extracting with the aid of power tools

If he cannot suck out the intrusion and it is too tenacious or small or elusive to remove by hand, sometimes the shaman uses an instrument of power to pull it out: such as an arrow or an animal tooth, a stick or sharp bone, the horny tip of a pen or a sacred knife.
Even in these cases it is generally not necessary to injure the patient. Tribal shamans often do this and in some cases it would be necessary, but it is not possible in our civilisation.
However, the tool is always an object of power of the shaman to whom it has been explained by a spirit helper or the spirit of the object itself what it can be used for and what intrusions it can possibly extract.
Sometimes the suggestion comes during the healing itself, from the power animal or a spirit-guide.
A good shaman always follows these sudden inspirations even if they seem strange, because he allows himself to be led without resistance into the flow of life.

Closing the ritual

Once the extraction is complete, the shaman invites the client to sit up. He must immediately close the holes left by the extraction: although invisible, they are like the wounds of a surgical operation. To do this, some shamans splash some pure water on the client’s face, so that the mild shock closes the openings. Or they give him a glass of water to drink after consecrating it by passing it over the candle flame: they invite the client to drink it slowly and feel the water fill the holes left by the intrusions. One can also do both. Finally the shaman shakes the rattle four times around the client’s body, sealing the rite. This is the extraction as I usually practice it. There are many other techniques, but the basic principles are similar.

L'articolo Extraction Healing proviene da The Drum of the Shaman.

L'articolo The Language of the Spirits. Advanced Course proviene da The Drum of the Shaman.