1. A reverence for the sacredness of the Earth and the interconnected web of life.
2. A deep respect for each individual's ongoing and very personal relationship with the spirit world.
3. Healing that seeks to re-establish the broader balance and harmony which is disrupted when illness occurs.
4. A strong ritual practice that honors the gifts of the Creator and the passages of life.
5. The absence of dogma, priesthood, authority or a bureaucratic hierarchy of power.
6. Grounding in a shared community experience.

Sounds great! But what is the shadow side of shamanism? The less mentioned but darker aspects of traditional shamanic practice include sorcery; seeking vengeance; witchery; jealousy; poisoning; interpersonal and intra-community conflict; engaging in black magic; hexing; raiding and open warfare -- all often performed in the very name of Spirit. Very nasty stuff!

Check out a devastating new book entitled, Warfare Before Civilization, which meticulously reviews the ancient archaeological and anthropological record of inter-community violence. The myth of the "peaceful primitive" stands exposed as a romantic projection seen through the lens of those of us (myself not the least) who long for a bygone "Golden Age." Perhaps we yearned too deeply for a human experience we could look to as a model for the transformation of the modern world? Bye-bye idyllic delusions!

Or pick up The Shaman, a beautifully illustrated overview of worldwide shamanic practice. This brief, but well-researched text details the native perception of disease as the work of individuals wishing to implant "poison" and inflict psychic harm on their neighbors.

Or listen to the tales from indigenous communities where personal conflict sometimes runs rampant, and people suffer from the lack of conscious effort toward psychological healing.

Michael Harner, a leading expert on shamanism, once described the nearly universal practice of sorcery among traditional cultures as merely a matter of "people getting jealous or angry at each other." Like ourselves, native peoples are still developing tools to deal with the deeper interpersonal and inter-community "stuff" of life.

Two precious weeks of sacred time in the Sierra wilderness this past summer offered my wife, Maria Rosa, and me the opportunity to reflect on some of these confusing patterns. What do they suggest for the Wakan community and for our own contemporary interpretation of shamanic wisdom? Should we trash it all?

Maybe it's time for a new dream: a "post-shamanic" vision which serves the challenges of existence in the present moment. We can certainly benefit from a world view that incorporates the best from shamanic cosmologies but moves beyond the limitations of past practice. Progressive peoples of the post-modern world need an understanding that both acknowledges the darker side of humanity's experience and can move toward a healing of this all too-human condition. What might some of the ingredients be?

Mix together the Buddhist sense of loving compassion with lessons from the world work effort toward inter-cultural healing and social justice. Add the necessary struggle to explore one's own emotional wounds and deepest fears.

Blend an Earth-centered consciousness with efforts towards holistic healing on each plane of existence, from the personal to the planetary. Stir in the creation of an intimate, supportive and ritually grounded community which is moving away from judgment, blame, ego and the struggle for power. Include the intention to honor each individual's highest being and the resolve to live in right relationship with Spirit at the center of our lives. A hearty brew, indeed!

Here are components of the sacred vision many of us have been working to create. In effect, were contributing to a radical step in evolution, not just for ourselves and our families, but for the well-being of the entire planet. This unprecedented, post-shamanic path adds new meaning to the term, "survival of the fittest." Homo Sapiens destined to survive may well be those whose communities embody a spiritual practice that nurtures a healthier relationship with all living things. The ante is up.

These brave new steps beyond traditional shamanism place a weighty mantle of responsibility not only on our own personal efforts toward healing, but also on our intention to offer this model to the wider world. We have much to learn from the wisdom of the past, from the growth-enhancing experiences of the present, and from the life-sustaining changes we can see are necessary for a healthy future. Hey, this is good work...if only we can get it! get it!