What is Shamanic Journeying?
Shamanic journeying is a method of entering altered states of consciousness to navigate what practitioners call non-ordinary reality—a realm of spirits, guides, and archetypal forces accessed for purposes of healing, divination, soul retrieval, and spiritual counsel. Unlike meditation, which typically emphasizes stillness and present-moment awareness, shamanic journeying involves intentional travel throughvisionary landscapes, often divided into three cosmological realms: the Lower World (accessed by descending through earth or water), the Upper World (reached by ascending through sky or celestial pathways), and the Middle World (the spiritual dimension of ordinary reality). The practice relies on “sonic driving”—typically repetitive drumming at 4-7 beats per second—to induce theta brainwave states conducive to trance.
Origins & Lineage
Shamanic practices involving ecstatic trance states have been documented across indigenous cultures for millennia, from the Tungus peoples of Siberia (from whom the word “shaman” derives) to the Sami of Scandinavia, the Q’ero of Peru, and the San of southern Africa. Archaeological evidence suggests trance-based spiritual practices date back at least 30,000 years, with cave paintings at Lascaux and Chauvet interpreted by scholars such as Jean Clottes and David Lewis-Williams as depicting shamanic experiences.
The modern practice of shamanic journeying as taught in Western contexts originates primarily with anthropologist Michael Harner (1929-2018), who synthesized techniques observed during fieldwork with the Shuar (Jívaro) people of Ecuador and the Conibo of the Peruvian Amazon in the 1960s. After his own transformative ayahuasca experience in 1961, Harner developed what he termed “core shamanism”—a distillation of common techniques from multiple indigenous traditions, stripped of cultural-specific elements to make them accessible to non-indigenous practitioners. He founded the Foundation for Shamanic Studies in 1985 to preserve indigenous shamanic knowledge and teach these methods.
Controversy surrounds this extraction and universalization of indigenous practices. Scholars including Michael F. Brown have critiqued the appropriation of Native American and other indigenous spiritual technologies, while some indigenous leaders view core shamanism as a dilution or misrepresentation of sacred traditions that are inseparable from their cultural contexts.
How It’s Practiced
A typical shamanic journey session lasts 10-30 minutes and begins with setting an intention—a question or healing purpose. The practitioner lies down, often with eyes covered, while a facilitator or recording plays a drum or rattle at 205-220 beats per minute (approximately 3.5-4 beats per second). Using a memorized “entry point”—a tree root, cave opening, body of water, or other portal from ordinary memory—the journeyer descends to the Lower World or ascends to the Upper World.
In these non-ordinary realms, practitioners report encountering power animals (animal spirits who offer protection and guidance), teachers in human or other forms, and deceased ancestors. Communication occurs through direct knowing, symbolic imagery, or dialogue. Journeyers may retrieve lost soul parts (fragments of psyche split off through trauma), extract spiritual intrusions (energetic blockages), or receive teachings. A “callback” signal—usually a rapid drumbeat pattern—marks the return journey to ordinary consciousness.
The experience is phenomenologically distinct from guided visualization: practitioners report that journeys unfold with autonomy and surprise, rather than following scripted narratives. Neuroimaging studies have documented changes in brainwave patterns during rhythmic drumming, with increased theta activity (4-7 Hz) associated with hypnagogic states, though the subjective ontological status of journey experiences remains contested.
Shamanic Journeying Today
Contemporary seekers encounter shamanic journeying through multiple channels. The Foundation for Shamanic Studies offers standardized training programs, including the “Way of the Shaman” basic workshop developed by Harner. Sandra Ingerman, a student of Harner’s, has popularized soul retrieval techniques through books and trainings. Audio recordings by practitioners such as Byron Metcalf and Steev Kindwald provide sonic driving tracks for solo practice.
Journeying has been integrated into ecopsychology, depth psychology, and some contemplative healing programs. Retreat centers worldwide offer shamanic intensives, often blending core shamanism with cultural-specific practices. Some practitioners journey for personal guidance, while others train as shamanic practitioners to work with clients—a professionalization that differs from traditional shamanic roles, which were typically assigned through spiritual calling, heredity, or near-death experience rather than workshop attendance.
Common Misconceptions
Shamanic journeying is not synonymous with plant medicine ceremonies. While some traditional shamans use ayahuasca, peyote, or other entheogens, core shamanic journeying explicitly uses only sonic driving, making it legally and physically accessible. It is not a religion but a technique applicable within various spiritual frameworks or secular contexts.
Journeying is not recreational or entertainment-oriented; traditional and contemporary practitioners approach it as serious spiritual work requiring preparation, protection, and integration. The practice does not guarantee dramatic visions—some journeys yield subtle impressions or require repeated attempts to develop the skill.
Critically, participation in core shamanism workshops does not make one a “shaman” in the traditional sense. Authentic shamanic initiation in indigenous cultures involves years of training, ordeal, and community recognition, often precipitated by spiritual crisis or calling. The term “shamanic practitioner” is more accurate for Western-trained individuals.
How to Begin
Michael Harner’s book The Way of the Shaman (1980) remains the foundational text, offering both context and practical exercises. Sandra Ingerman’s Shamanic Journeying: A Beginner’s Guide (2004) includes an instructional CD with drumming tracks. The Foundation for Shamanic Studies website lists teachers offering introductory workshops globally.
Beginners can start with guided journey recordings to learn the basic structure before attempting solo practice. Establishing a consistent entry point and starting with simple intentions (“meet a power animal” or “receive guidance about [specific question]”) builds capacity. Keeping a journey journal aids pattern recognition and integration. Finding a local shamanic circle or practice group provides community support and feedback, though vetting teachers for ethical practice and cultural respect is essential.