Modern Forms of the Shaman-Figure
In modern societies, the shaman-figure has taken on several "new" roles. Because of the prevalence of specialization and professionalism, the shaman-figure has tended to either remain a folkloric practitioner, or to upgrade his or her approach while down playing the aspects of the calling which might otherwise have marginalized him or her, thereby reducing the value and impact of what s/he has to offer.
Traditionally, artists, poets and musicians have drawn heavily upon unconscious processes and experiences of ASC's. The artist-shaman formulates an aesthetic communication of a "personal vision of reality-- a vision arising from the roots of the unconscious, and not dependent upon public consensus, in fact, often actively opposed to it." (McKenna & McKenna, 1975, 16) By delving into the depths of the creative process, the artist challenges his/her society to continue to evolve while maintaining powerful connections to previous forms.
More recently, the figure of the scientist has become aligned with many of the aspects of reality interpretation formerly exercised primarily by shamans and priests. The modern scientist, like his alchemical forebears, "charts the unexplored levels of organization to be found in nature, from the bizarre paradoxical realms of quantum physics to the staggering vastness of the metagalaxy, [and] has much in common with the shaman who journeys through the magical topography of the spirit world." (Ibid.) It is no co-incidence that many scientific discoveries have been predicated upon such intuitive problem-solving elements as dreams, "hunches," and certain vague suspicions. Some modern scientists are keenly aware of the importance of the non-rational in their highly rationalistic methods of problem-solving.
As explorers of the roots of cognition and personality development, psychotherapists and psychoanalysts also participate in the shamanic realms of consciousness and their expression in human attitudes and behaviors. The therapeutic process may be envisioned as a "psychopompic journey through the collective unconscious" led by the skilled therapist. (Ibid.) As shamanically trained observers like Michael Harner (1980) and Joan Halifax (1982) have pointed out, "where the unconscious is concerned, all people are 'primitives.'" (Ibid.) As experts in the interpretation of visions and techniques of ASC's, the shamans have much to offer their counterparts in the fields of psychology and mental health.
