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Neoshamanism (or neo-shamanism) refers to new forms of shamanism, where it usually means shamanism practiced by Western world as a type of New Age spirituality, without a connection to traditional shamanic societies. (2025). 9783319089560, Springer International Publishing. ISBN 9783319089560 It is sometimes also used for modern shamanic rituals and practices which, although they have some connection to the traditional societies in which they originated, have been adapted somehow to modern circumstances. This can include "shamanic" rituals performed as an exhibition, either on stage or for shamanic tourism, as well as modern derivations of traditional systems that incorporate new technology and worldviews.
In 1951, Mircea Eliade popularized the idea of the shaman with the publication of . In it, he wrote that shamanism represented a kind of universal, primordial religion, with a journey to the spirit world as a defining characteristic. However, Eliade's work was severely criticized in academic circles, with anthropologists such as Alice Beck Kehoe arguing that the term "shamanism" should not be used to refer to anything except the Siberian Tungus people who use the word to refer to themselves. Despite the academic criticism, Eliade's work was nonetheless a critical part of the neoshamanism developed by Castaneda and Harner.
In 1968, Carlos Castaneda published The Teachings of Don Juan: A Yaqui Way of Knowledge, which he said was a research log describing his apprenticeship with a traditional "Man of Knowledge" identified as don Juan Matus, allegedly a Yaqui Indian from northern Mexico. Doubts existed about the veracity of Castaneda's work from the time of their publication, and the Teaching of Don Juan, along with Castaneda's subsequent works, are now widely regarded as works of fiction. Although Castaneda's works have been extensively debunked, they nevertheless brought "...what he considered (nearly) universal traditional shamanic elements into an acultural package of practices for the modern shamanic seeker and participant."
The idea of an acultural shamanism was further developed by Michael Harner in his 1980 book The Way of the Shaman. Harner developed his own system of acultural shamanism that he called "Core Shamanism" (see below), which he wrote was based on his experiences with Shipibo-Conibo and Shuar shamans in South America, including the consumption of hallucinogens. Harner broadly applied the term "shaman" to spiritual and ceremonial leaders in cultures that do not use this term, saying that he also studied with "shamans" in North America; he wrote that these were Wintu, Pomo, Coast Salish, and Lakota people, but he did not name any individuals or specific communities. Harner wrote that he was describing common elements of shamanic practice found among Indigenous people world-wide, having stripped those elements of specific cultural content so as to render them accessible to contemporary Western spiritual seekers. Influences cited by Harner also included Siberian shamanism, Mexican and Guatemalan culture, and Australian traditions, as well as the of European occultism, which aid the occultist in their metaphysical work. However, his practices do not resemble the religious practices or beliefs of any of these cultures.
Neoshamans may also conduct "soul retrievals", participate in rituals based on their interpretations of sweat lodge ceremonies, conduct healing ceremonies, and participate in drum circles. Wallis, an archaeologist who self-identifies as a "neo-Shaman" and participates in the neopagan and neoshamanism communities, has written that he believes the experiences of synesthesia reported by Core Shamanic journeyers are comparable with traditional shamanic practices. However, Aldred writes that the experiences non-Natives seek out at these workshops, "also incorporated into theme adult camps, wilderness training programs, and New Age travel packages" have "greatly angered" Native American activists who see these workshops as "the commercial exploitation of their spirituality."
Another difference between neoshamanism and traditional shamanism is the role of negative emotions such as fear and aggression. Traditional shamanic initiations often involved pain and fear, while neoshamanic narratives tend to emphasize love over negative emotions. And while traditional shamanic healing was often tempered with ideas of malevolence or chaos, neoshamanism has a psychotherapeutic focus that leads to a "happy ending." Harner, who created the neoshamanic practice of Core Shamanism, goes so far as to argue that those who engage in negative practices are sorcerers, not shamans, although this distinction is not present in traditional societies.
Although both traditional shamanism and neoshamanism posit the existence of both a spiritual and a material world, they differ in how they view them. In the traditional view, the spirit world is seen as primary reality, while in neoshamanism, materialist explanations "coexist with other theories of the cosmos," some of which view the material and the "extra-material" world as equally real.
In contrast, modern neoshamanic cacao ceremonies adapt these traditions for personal healing and introspection. Participants consume "ceremonial cacao" in group settings that integrate meditation, music, and movement to promote emotional release and "heart-opening" experiences, aligning with New Age spirituality's therapeutic focus.
Following the publication of articles on Peruvian ayahuasca ceremonies in The New York Times Magazine (2004) and National Geographic Adventure (2006), which included anecdotal accounts of therapeutic effects, tourists increasingly began seeking out encounters with hallucinogenic drugs such as ayahuasca as part of neoshamanic ceremonies. According to Mark Hay, those seeking out ayahuasca ceremonies in the Amazon "contribute to the wanton commodification and fetishization of the cultures whose practices they wish to insinuate themselves into...," especially given that there is no one ayahuasca ceremony shared by all the cultures that traditionally used it; each has unique ceremonies and uses of the brew. Additionally, the practitioners, such as Mancoluto, that offer such ceremonies are not regulated and none have proof of credentials. While deaths are rare, they are not unheard-of; nearly a dozen tourists have died in Peru after consuming ayahuasca.
New Age retreats that offer experiences purporting to be , , and shamanic initiations, usually lasting a weekend or a week, are also popular. In October 2009, during a New Age retreat organized by motivational speaker and former telemarketer, James Arthur Ray, three people died and 21 more became ill while participating in an overcrowded and improperly set up heat endurance experience, advertised as a "Spiritual Warrior" sweat lodge ceremony, led by Ray. The nontraditional structure contained some 60 people and was located at a new age retreat center called Angel Valley, near Sedona, Arizona; participants paid approximately $10,000 per person to attend. In 2011, Ray was convicted of three counts of negligent homicide. Spiritual leaders in Indian country spoke out against these experiences led by untrained, unqualified people, clarifying that "the ceremony which he was selling bore little if any resemblance to an actual sweat lodge ceremony." "Native History: A Non-Traditional Sweat Leads to Three Deaths." Indian Country Today. 8 Oct 2013. Accessed 24 May 2021.
Members of Native American communities have also objected to neoshamanic workshops, highlighting that shamanism plays an important role in native cultures, and calling those offering such workshops charlatans who are engaged in cultural appropriation.
Daniel C. Noel sees Core Shamanism as based on cultural appropriation and a misrepresentation of the various cultures by which Harner said he had been inspired. Noel believes Harner's work, in particular, laid the foundations for massive exploitation of Indigenous cultures by "" and other cultural appropriators. Note, however, that Noel does believe in "authentic western shamanism" as an alternative to neoshamanism, a sentiment echoed by Annette Høst who hopes to create a 'Modern Western Shamanism' apart from Core Shamanism in order "to practice with deeper authenticity".
Robert J. Wallis asserts that, because the practices of Core Shamanism have been divorced from their original cultures, the mention of traditional shamans by Harner is an attempt to legitimate his techniques while "removing indigenous people from the equation," including not requiring that those practicing Core Shamanism to confront the "often harsh realities of modern indigenous life."
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