Shamanism is one of the oldest spiritual practices in human history, with roots that stretch back thousands of years. In the Nordic countries, shamanic traditions have survived and developed over the centuries, and today we are experiencing a renewed interest in these ancient wisdom traditions.
The traditional path to becoming a shaman
In traditional shamanic cultures, especially in Nordic and Sami traditions, becoming a shaman was not a personal choice, but rather a calling or a destiny determined by higher powers. What it takes to become a shaman naturally varies from culture to culture, but in most cultures these features recur. In this country, being a shaman (volve, seidman, noaide are some of the traditional words for shaman) is more a title that one is referred to by, than a title one uses for oneself.
Calling and selection
In Sami tradition it was the spirits, called noaidegadze, who chose the person who was to become a noaide (shaman). This choice was not something one could resist or initiate oneself. The process of being chosen could manifest in several ways:
Early signs: Signs that a person was chosen to become a shaman could appear already in childhood or youth. This could include unusual dreams, visions, or a natural attraction to nature and spiritual practices.
Shamanic illness: Many traditions describe a period of intense physical or psychological suffering as part of the initiation process. This could involve serious illnesses, near-death experiences, or intense visions.
Heredity and family tradition: Although the shamanic role often passed down within families, this was not an absolute rule. The spirits could choose anyone they considered suitable, regardless of family background.
Training and initiation
Once a person was identified as a potential shaman, an intense and often lengthy training process began:
Apprenticeship: The chosen one would typically apprentice with an experienced shaman. This period could last many years and involved both practical and theoretical training.
Spiritual education: A large part of the training took place in the spiritual world. The teachers were both older shamans and helping spirits in human and animal form.
Rituals and techniques: The apprentice had to master a range of rituals and techniques, including:
Use of the rune drum to enter trance
Joik (in Sami tradition) as a form of spiritual communication
Interpretation of signs and symbols in nature and dreams
Healing techniques and soul journeys
Personal transformation: Through this process the apprentice underwent a deep personal transformation, often described as a symbolic death and rebirth.
Mastering ceremonies
A critical part of the shaman's training was learning to perform and lead ceremonies. Ceremonies played a central role in traditional societies and were an important part of the shaman's responsibility:
Seasonal ceremonies: The shaman often led ceremonies connected to the changing of the seasons, such as the spring and autumn equinoxes, midsummer, and midwinter.
Rites of passage: Important life transitions such as birth, puberty, marriage, and death were marked with ceremonies led by the shaman.
Healing ceremonies: Complex healing rituals could involve the entire community and last several days.
Sacrificial ceremonies: The shaman led ceremonies in which offerings were made to spirits and gods to ensure good hunting, fertility, or protection.
Divination ceremonies: Ceremonies to predict the future or seek guidance from the spirits were an important part of the shaman's practice.
Mastering these ceremonies required not only knowledge of the rituals themselves, but also a deep understanding of the spiritual forces invoked through the ceremonies.
Modern approaches to becoming a shaman
In today's society the path to becoming a shaman has changed significantly, but many of the fundamental principles remain the same. However, especially within New Age shamanism, it has become common for people to call themselves shamans and to choose this role themselves to a much greater degree. This is in contrast to many traditions. Shaman is also not a protected title, so there are no formal requirements.
Formal education and courses
Several institutions and organisations now offer structured training in shamanism:
Ceremony leader training: Sjamanistisk Forbund in Norway offers ceremony leader training spread over 8 theory modules and 6 weekend gatherings. This training covers basic shamanic techniques, philosophy, and practice, including how to lead ceremonies.
Workshops and retreats: Many experienced shamans and teachers offer shorter courses and retreats where participants can learn basic shamanic techniques and philosophy, as well as take part in and learn about various ceremonies.
Online courses: With technological developments, it has also become possible to take part in online courses and webinars about shamanism, making the knowledge more accessible to a wider audience. Shamanism has always been a path of experience, so such courses can be a helpful aid, but not a complete education. The content and quality of the courses vary greatly.
Self-study and personal practice
For many, the path to becoming a shaman is a personal journey involving a great deal of self-study and practice:
Reading and research: There is a wealth of books, articles, and academic studies on shamanism. Immersing oneself in this literature can provide a solid theoretical foundation, including knowledge of traditional ceremonies.
Meditation and trance practice: Regular practice of meditation and various trance techniques is essential for developing the skills needed for shamanic work and ceremonial practice.
Connection with nature: Spending time in nature and developing a deep connection to the natural world is an important part of shamanic practice and prepares one to lead nature-based ceremonies.
Dream work: Many modern shamans place great emphasis on working with and interpreting dreams as a way of communicating with the spirit world and gaining insight into ceremonial practices.
Personal ceremonial practice: Many begin by performing simple ceremonies for themselves or small groups as a way of building experience and understanding.
Central aspects of becoming a shaman
Regardless of whether one follows a traditional or modern path, there are some central aspects common to everyone who wishes to become a shaman
Lifelong dedication
Becoming a shaman is not a hobby or a part-time occupation, but an all-encompassing life's work:
Continuous learning: The shamanic path requires continuous learning and development throughout life. There is always more to learn and deeper levels of understanding to attain, especially when it comes to complex ceremonies.
Service to the community: A shaman must be ready to serve their community at all times, often at great personal sacrifice. This includes being available to lead ceremonies when the community needs it.
Balance between worlds: The shaman must learn to navigate between the physical world and the spirit world, and maintain a healthy balance between them. This is especially important during the performance of ceremonies.
The struggle against the ego
One of the most challenging aspects of the shamanic path is the continuous struggle against the ego:
Self-examination: The shaman must be willing to confront their own shadow sides and weaknesses. This is especially important in ceremonial practice, where the ego must be set aside in order to serve the community.
Humility: Genuine humility is a fundamental quality for a shaman. This involves recognising that one is an instrument of higher powers, not the source of them. In ceremonies the shaman is a channel for spiritual forces, not the main figure.
Ethical practice: The shaman must develop and follow a strict ethical framework for their practice, and resist the temptation to misuse their powers for personal gain. This is especially important in a ceremonial context, where one often has great influence over the participants.
Developing empathy and insight
A shaman must develop a deep empathy and insight into both human nature and the larger nature of being:
Empathic understanding: The ability to feel and understand others' pain and suffering is crucial for healing work and for leading meaningful ceremonies.
Psychological insight: Insight into the human mind is necessary in order to guide and support community members, both in everyday life and during ceremonies.
Understanding of nature: A deep, intuitive understanding of nature's cycles and forces is essential for shamanic practice and for performing nature-based ceremonies.
Shamanic practices and skills
To become an effective shaman, one must master a range of practices and skills:
Trance state
The ability to enter trance or altered states of consciousness is central to shamanic practice and ceremonial leadership:
Drumming: The use of the drum is a traditional method for creating trance and leading ceremonies.
Song: In Sami tradition, joik, a form of traditional song, is used to enter trance and communicate with the spirit world during ceremonies. In Norse and Finnish traditions, rune songs are an important part
Meditation: Various forms of meditation can be used to achieve altered states of consciousness, both in personal practice and as preparation for ceremonies.
Soul journeys
Soul journeys are a fundamental practice in shamanism and often a central part of ceremonies:
Journeys to the underworld: The shaman travels to the underworld to meet power animals and retrieve lost soul energy. This can be part of healing ceremonies.
Journeys to the upper world: Journeys to the upper world are often made to seek wisdom and guidance from spiritual guides. This can be part of divination ceremonies or ceremonies for seeking guidance.
Journeys in the middle world: Journeys in the spiritual dimension of the physical world can be made for healing and gathering information, often as part of healing ceremonies or nature-based rituals.
Healing techniques
Healing is a central part of the shaman's work and often integrated into ceremonies:
Energy work: The shaman learns to manipulate and balance energies in the client's energy field. This can be part of individual healing ceremonies.
Soul retrieval: An important healing technique in which the shaman retrieves lost soul fragments. This is often part of more comprehensive healing ceremonies.
Extraction: Removing harmful or foreign energies from the client's energy field. This can be part of cleansing ceremonies.
Communication with the spirit world
The ability to communicate with spirits and gods is essential in shamanic practice and ceremonial leadership:
Power animal communication: The shaman learns to communicate and work together with power animals. This is often part of personal development ceremonies and healing rituals.
Contact with ancestors: Many shamanic traditions place great emphasis on contact with the spirits of the ancestors. This can be a central part of rites of passage and ceremonies for guidance.
Communication with nature spirits: The shaman learns to communicate with spirits in nature, such as tree spirits, mountain spirits, etc. This is especially important in nature-based ceremonies and rituals to ensure balance and harmony with the surroundings.
Ceremonial leadership
A critical skill for a shaman is the ability to lead ceremonies:
Ritual knowledge: The shaman must have a deep understanding of various types of rituals and their significance, as well as how they should be carried out correctly.
Energy management: During ceremonies the shaman must be able to manage and balance the energies in the room and among the participants.
Improvisation: Although ceremonies often follow traditional patterns, the shaman must be able to improvise and adapt to unexpected situations or energies that arise.
Group leadership: The ability to lead and guide a group through a ceremonial process is crucial. This involves both practical organisation and spiritual guidance.
Creating the ceremonial space: The shaman must be able to create and maintain a sacred space or a sacred atmosphere during ceremonies.
Challenges and ethical considerations
The path to becoming a shaman is not without challenges and ethical dilemmas:
Cultural appropriation
In a globalised world it is important to be aware of the danger of cultural appropriation:
Respect for indigenous traditions: It is important to approach shamanism with respect, as many of these traditions belong to indigenous peoples. If one is to practise within these traditions, it should always be with understanding and with permission from the tradition-bearers.
Innovation vs. tradition: There is an ongoing debate about the balance between preserving traditional practices and adapting shamanism to modern needs. Some see innovation as necessary to keep shamanism relevant, while others fear it may threaten the integrity of the tradition.
Authenticity: The question of what constitutes "authentic" shamanism is complex, especially when practices are adapted to a global context. It is important to consider who has the right to make changes to the traditions.
Healing and responsibility: Modern shamans must be careful with claims of healing and be clear about the boundaries between shamanic practice and conventional medicine.
Education and qualifications: There is a growing interest in shamanic education, with books and courses offering training. This raises questions about qualifications and authenticity in modern shamanic practice.
Cultural sensitivity: Modern shamans must be conscious of respecting and acknowledging the cultural roots of shamanic practices, especially when borrowing elements from various traditions.
Navigating these challenges requires open dialogue, critical reflection, and a willingness to learn from traditional culture-bearers. Modern shamanism must find a balance between innovation and respect for traditional practices in order to remain relevant and ethically sound in today's society.
Byhan, A. (1909). Die Polarvölker. Leipzig: Quelle & Meyer.
Hallowell, I. (1926). Bear Ceremonialism in the Northern Hemisphere. American Anthropologist, 28(1), 1-175.
Hultkrantz, Å. (1965). Type of Religion in the Arctic Hunting Cultures: A Religio-Ecological Approach. In The Circumpolar North, 265-318.
Ohlmarks, Å. (1939). Studien zum Problem des Schamanismus. Lund: Gleerup.
Schlegel, F. (1820s). Philological studies of the word "shaman".
Leland, C.G. (1800s). Folkloristic studies of shamanism.
If you have read our articles and feel inspired by the wisdom of shamanism, you might consider becoming a member of Sjamanistisk Forbund. We are a faith community for those who find the sacred in nature.
Membership with us is free, but it does require you to leave any other faith communities. We offer an inclusive fellowship where you can explore nature-based spirituality, take part in ceremonies, and become part of a community that values the power and wisdom of nature.
With Sjamanistisk Forbund, you get the opportunity to:
Explore your spiritual path
Take part in fellowship with like-minded people
Learn about shamanic traditions
Contribute to cultural preservation and environmental awareness
Join us today and experience the magic of nature!
