Global Holistic Motivators
Sunday, 31 January 2016
Tuesday, 19 January 2016
Story:Life Partner
Your life partner is your best friend today, tomorrow and always.
This story will help you to understand.
One day, during an evening class for adults, the psychology Teacher entered the class and told students, “Let’s all play a game!” “ What Game?”
The Teacher asked one of the students to volunteer.
A gentleman, femi came forward.
The Teacher asked him to write 30 names of most important people in his life on blackboard.
Femi wrote names of his family members, relatives, friends,
his colleagues and his neighbors.
The Teacher told him to erase 3 names that femi considered most unimportant.
Femi erased names of his colleagues.
The Teacher again told him to delete 5 more names. Femi erased his neighbor's names.
This went on until there were just four names left on the blackboard. These were names of his mother, father, wife and the only daughter...
The entire class became silent realizing that this wasn’t a game anymore for femi alone.
Now, The Teacher told him to delete two more names.
It was a very difficult choice for femi. He unwillingly deleted his parents names.
“Please delete one more” said the Teacher.
Femi became very nervous and with trembling hands and tears in his eyes he deleted his daughters name. Femi cried painfully...
The Teacher told femi to take his seat.
After a while Teacher asked "why your wife? The parents are the ones that nurtured you, and the daughter is the one you gave birth to ??? And you can always find another wife!!!"
Total silence in the class.
Everyone was curious to know his response.
Femi calmly and slowly said, “One day my parents will pass away before me.
My daughter may also leave me when she grows old, for her studies or business or marriage to live with her husband or whatever reason. The only one who will truly share her entire life with me, is my wife”.
All the students stood up and applauded him for sharing this truth of life.
This is true,your life partner is your best friend today, tomorrow and always.
https://www.facebook.com/HeartHealingQuotes/photos/a.590721280984562.1073741827.531505093572848/1007719549284731/?type=3
This story will help you to understand.
One day, during an evening class for adults, the psychology Teacher entered the class and told students, “Let’s all play a game!” “ What Game?”
The Teacher asked one of the students to volunteer.
A gentleman, femi came forward.
The Teacher asked him to write 30 names of most important people in his life on blackboard.
Femi wrote names of his family members, relatives, friends,
his colleagues and his neighbors.
The Teacher told him to erase 3 names that femi considered most unimportant.
Femi erased names of his colleagues.
The Teacher again told him to delete 5 more names. Femi erased his neighbor's names.
This went on until there were just four names left on the blackboard. These were names of his mother, father, wife and the only daughter...
The entire class became silent realizing that this wasn’t a game anymore for femi alone.
Now, The Teacher told him to delete two more names.
It was a very difficult choice for femi. He unwillingly deleted his parents names.
“Please delete one more” said the Teacher.
Femi became very nervous and with trembling hands and tears in his eyes he deleted his daughters name. Femi cried painfully...
The Teacher told femi to take his seat.
After a while Teacher asked "why your wife? The parents are the ones that nurtured you, and the daughter is the one you gave birth to ??? And you can always find another wife!!!"
Total silence in the class.
Everyone was curious to know his response.
Femi calmly and slowly said, “One day my parents will pass away before me.
My daughter may also leave me when she grows old, for her studies or business or marriage to live with her husband or whatever reason. The only one who will truly share her entire life with me, is my wife”.
All the students stood up and applauded him for sharing this truth of life.
This is true,your life partner is your best friend today, tomorrow and always.
https://www.facebook.com/HeartHealingQuotes/photos/a.590721280984562.1073741827.531505093572848/1007719549284731/?type=3
Wednesday, 13 January 2016
Technique: Radiate Love
Practice Love. Sitting alone in your room, be loving. Radiate love. Fill the whole room with your love energy. Feel vibrating with a new frequency, feel swaying as if you are in the ocean of love. Create Vibrations of love energy around you. And you will start feeling immediately that something is happening – something in your aura is changing, something around your body is changing; a warmth is arising around your body ... a warmth like deep orgasm. You are becoming more alive. Something like sleep is disappearing. Something like awareness is arising. Sway into this ocean. Dance, sing, and let your whole room be filled with love.
In The beginning it feels very weird. When for the first time you can fill your room with love energy, your own energy, which goes on falling and re-bouncing on you and makes you so happy, one starts feeling, ‘Am I hypnotizing myself? Am I deluded? What is happening?’ – because you have always thought that love comes from somebody else. A mother is needed to love you, a father, a brother, a husband, a wife, a child – but somebody.
Love That depends on somebody is a poor love. Love that is created within you, love that you create out of your own being, is real energy. Then Move anywhere with that ocean surrounding you and you will feel that everybody who comes close to you is suddenly under a different kind of energy.
People Will look at you with more open eyes. You will be passing them and they will feel that a breeze of some unknown energy has passed them;they will feel fresher. Hold somebody’s hand and his whole body will start throbbing. Just be close to somebody and that man will start feeling very happy for no reason at all. You can watch it. Then You are becoming ready to share. Then find a lover, then find a right receptivity for you.
In The beginning it feels very weird. When for the first time you can fill your room with love energy, your own energy, which goes on falling and re-bouncing on you and makes you so happy, one starts feeling, ‘Am I hypnotizing myself? Am I deluded? What is happening?’ – because you have always thought that love comes from somebody else. A mother is needed to love you, a father, a brother, a husband, a wife, a child – but somebody.
Love That depends on somebody is a poor love. Love that is created within you, love that you create out of your own being, is real energy. Then Move anywhere with that ocean surrounding you and you will feel that everybody who comes close to you is suddenly under a different kind of energy.
People Will look at you with more open eyes. You will be passing them and they will feel that a breeze of some unknown energy has passed them;they will feel fresher. Hold somebody’s hand and his whole body will start throbbing. Just be close to somebody and that man will start feeling very happy for no reason at all. You can watch it. Then You are becoming ready to share. Then find a lover, then find a right receptivity for you.
Tuesday, 12 January 2016
Story:The Empty Boat
A monk decides to meditate alone, away from his monastery. He takes his boat out to the middle of the lake, moors it there, closes his eyes and begins his meditation.
After a few hours of undisturbed silence, he suddenly feels the bump of another boat colliding with his own. With his eyes still closed, he senses his anger rising, and by the time he opens his eyes, he is ready to scream at the boatman who dared disturb his meditation.
But when he opens his eyes, he sees it’s an empty boat that had probably got untethered and floated to the middle of the lake.
At that moment, the monk achieves self-realization, and understands that the anger is within him; it merely needs the bump of an external object to provoke it out of him.
From then on, whenever he comes across someone who irritates him or provokes him to anger, he reminds himself, “The other person is merely an empty boat. The anger is within me.”
https://www.facebook.com/Manick132/posts/993561790675046
After a few hours of undisturbed silence, he suddenly feels the bump of another boat colliding with his own. With his eyes still closed, he senses his anger rising, and by the time he opens his eyes, he is ready to scream at the boatman who dared disturb his meditation.
But when he opens his eyes, he sees it’s an empty boat that had probably got untethered and floated to the middle of the lake.
At that moment, the monk achieves self-realization, and understands that the anger is within him; it merely needs the bump of an external object to provoke it out of him.
From then on, whenever he comes across someone who irritates him or provokes him to anger, he reminds himself, “The other person is merely an empty boat. The anger is within me.”
https://www.facebook.com/Manick132/posts/993561790675046
Story:How to Empty and Free Your Mind
A nice story of Adi Shankaracharya teaching his students how to empty and free their mind:
"Adi Sankara was walking through the market place with his disciples.
They saw a man dragging a cow by a rope.
Sankara told the man to wait and asked his disciples to surround them.
“I am going to teach you something” and continued...
“Tell me who is bound to whom? Is the cow bound to this man or the man is bound to the cow?"
The disciples said without hesitation “Of course the cow is bound to the man!. The man is the master. He is holding the rope. The cow has to follow him wherever he goes. The man is the master and the cow is the slave.”
“Now watch this”, said Sankara and took a pair of scissors from his bag and cut the rope.
The cow ran away from the master and the man ran after his cow. “Look, what is happening”, said Sankara
“Do you see who the Master is? The cow is not at all interested in this man. The cow in fact, is trying to escape from this man.
This is the case with our MIND.
Like the cow, all the non-sense that we carry inside is not interested in us. WE ARE INTERESTED IN IT, we are keeping it together somehow or the other. We are going crazy trying to keep it all together under our control.
The moment we lose interest in all the garbage filled in our head, and the moment we understand the futility of it, it will start to disappear. Like the cow, it will escape and disappear.”
Feeling Free and Relaxed is a Choice!!!
https://www.lifepositive.com/who-is-the-master/
"Adi Sankara was walking through the market place with his disciples.
They saw a man dragging a cow by a rope.
Sankara told the man to wait and asked his disciples to surround them.
“I am going to teach you something” and continued...
“Tell me who is bound to whom? Is the cow bound to this man or the man is bound to the cow?"
The disciples said without hesitation “Of course the cow is bound to the man!. The man is the master. He is holding the rope. The cow has to follow him wherever he goes. The man is the master and the cow is the slave.”
“Now watch this”, said Sankara and took a pair of scissors from his bag and cut the rope.
The cow ran away from the master and the man ran after his cow. “Look, what is happening”, said Sankara
“Do you see who the Master is? The cow is not at all interested in this man. The cow in fact, is trying to escape from this man.
This is the case with our MIND.
Like the cow, all the non-sense that we carry inside is not interested in us. WE ARE INTERESTED IN IT, we are keeping it together somehow or the other. We are going crazy trying to keep it all together under our control.
The moment we lose interest in all the garbage filled in our head, and the moment we understand the futility of it, it will start to disappear. Like the cow, it will escape and disappear.”
Feeling Free and Relaxed is a Choice!!!
Monday, 11 January 2016
Steve Jobs’ Last Words
I reached the pinnacle of success in the business world. In others’ eyes, my life is an epitome of success.
However, aside from work, I have little joy. In the end, wealth is only a fact of life that I am accustomed to.
At this moment, lying on the sick bed and recalling my whole life, I realize that all the recognition and wealth that I took so much pride in, have paled and become meaningless in the face of impending death.
In the darkness, I look at the green lights from the life supporting machines and hear the humming mechanical sounds, I can feel the breath of god of death drawing closer…
Now I know, when we have accumulated sufficient wealth to last our lifetime, we should pursue other matters that are unrelated to wealth…
Should be something that is more important:
Perhaps relationships, perhaps art, perhaps a dream from younger days
Non-stop pursuing of wealth will only turn a person into a twisted being, just like me.
God gave us the senses to let us feel the love in everyone’s heart, not the illusions brought about by wealth.
The wealth I have won in my life I cannot bring with me. What I can bring is only the memories precipitated by love.
That’s the true riches which will follow you, accompany you, giving you strength and light to go on.
Love can travel a thousand miles. Life has no limit. Go where you want to go. Reach the height you want to reach. It is all in your heart and in your hands.
What is the most expensive bed in the world? Sick bed…
You can employ someone to drive the car for you, make money for you but you cannot have someone to bear the sickness for you.
Material things lost can be found. But there is one thing that can never be found when it is lost – Life.
When a person goes into the operating room, he will realize that there is one book that he has yet to finish reading – Book of Healthy Life.
Whichever stage in life we are at right now, with time, we will face the day when the curtain comes down.
Treasure Love for your family, love for your spouse, love for your friends.
Treat yourself well. Cherish others.
Monday, 2 November 2015
Who am I? - A Dialogue with Sri Ramana Maharshi
D: Who am I?
M: What is your first impression on that matter?
D: I am the person now sitting here talking and listening.
M: It is the body that sits here with a voice organ and a sense of hearing. Are you the body then?
D: Am I not?
M: What does your body consists of but hands, legs, eyes, nose, and so on. Are you your hands? Can you not exist without hands?
D: I can exist without my hands, so I am not my hands.
M: For the same reason, you are not the legs, nose, eyes and so on.
D: Just so.
M: If you are not the parts, you are not even the whole body.
D: How does that follow?
M: What belongs to you and is your property is not yourself. Is that not so?
D: It appears so.
M: "My body" you spoke of. Then the body is your property, is it not?
D: It seems so, though I cannot see who the 'I' is who owns the body.
M: Then the owner, yourself, must be invisible. Are there no invisible entities in existence?
D: Yes, there are, such as ghosts, spirits and so on.
M: Then you may be spirit, may you not?
D: How can a living man be a spirit?
M: When can he be a spirit?
D: After his death?
M: Where was that spirit during life?
D: It must have been connected with residing in the living body.
M: What is the distinction in nature between the spirit and the body, living or dead?
D: I suppose the fact that the sprit is subtle while the body is gross and material, and that the spirit acts upon the body.
M: Then the neither the body, nor the senses, nor the pranas (the breath and other vital functions) constitute spirit, which is yourself, your 'I'.
D: No, they are not 'I'.
M: When you think or talk of 'I', what else do you feel is a part of you or your spirit?
D: People say that we have both a body and mind. If I am not the body, it follows that I am the mind.
M: What is that mind? What constitute the mind?
D: I cannot say.
M: When you refer to your mind, what idea do you have at the back of your mind? The mind is not a trunk with limbs head and voice, is it?
D: No.
M: You have something more subtle than the gross body which you express with your voice. Why do you talk now?
D: To express the thoughts and ideas which are in my mind.
M: Then thoughts and ideas are the contents of the mind, and together constitute the mind.
D: Yes.
M: Are thoughts and ideas all of the same sort, or are they the basis of each other?
D: I do not understand.
M: When you see a person, what thoughts have you?
D: I think I see a figure with some qualities such as brightness or shortness?
M: How do you know that it is brightness or shortness?
D: I have known them previously.
M: So you have the primary sensations, and then you compare with a previous stock of such impressions. Is not this power of memory, comparison and judgement of similarity or dissimilarity, a power higher than mere receptivity to impressions?
D: Yes.
M: It is the secondary function that is called the intellect or buddhi, Which of these two: (1) sensations or thoughts, and (2) intellect, is superior?
D: It is the intellect that guids, arranges and controls the thoughts. So the intellect (buddhi) is superior to the thoughts (manas).
M: So the intellect (buddhi ) may be regarded as an inner sheath, a sort of core, for this mind (manas). Can you discover any further inner core to which this buddhi is an outer sheath?
D: My mind cannot penetrate into such mysterious region.
M: Why, even now you have penetrated, since you said "my mind"! You include your thoughts and your intellect in the term "my mind", do you not?
D: Yes.
M: Do you have no powers besides the intetellect? Why do you not see if you have?
D: Where or what am I to see?
M: See within yourself, see yourself.
D: How can I see what is not visible?
M: You cannot see with these physical eyes.
D: What other eyes do I have?
M: You have your 'I', See with it and enquire 'Who am I?'
D: How can I see my 'I'?
M: When you talk of 'I', are you not conscious of something?
D: Yes.
M: That consciousness is not a consciousness of objects, so it must be a consciousness of something else, must it not?
D: How does that follow?
M: When you think of an object, you are absorbed and transformed into that object. At that time you are not thinking of 'I' but of the object, are you not?
D: Just so.
M: Now if you drop the object, what remains?
D: Nothing remains.
M: But when you preceived the object, there was both the object perceived (the drisya) and yourself, the perceiver (the drik).
D: Yes.
M: If of these two you remove the first mentioned, namely the drisya or object, what should remain?
M: When you say "my intellect" , what is the relationship between you and the intellect? Is it not that of an owner and his property?
D: It may be so, but the matter is not clear to my intellect.
M: Is the intellect the same thing to you at all times, or to you and to all others?
D: No, my own intellect varies at times, and it differs from that of others, especially when I do not agree with them.
M: Do all men have the same degree or quality of intellect, whatever their age, education, health and so on?
D: No. babies have little of it. Older and educated people have more of it. Sick people have little of it. Geniuses have much of it. Fools, drunkards and insane people have little or none of it.
M: In insane people, where is the intellect?
D: It is clouded or destroyed.
M: Do they never recover it?
D: Some do.
M: Just as you recover stolen property. So the intellect is your property, capable of improvement, subject to variation, liable to destruction, and capable of being again restored to you, the possessor. Is it not so?
D: Yes.
M: Then the intellect or buddhi is only your property; it is not you.
D: Just so.
M: Then what are you?
D: I cannot find out what I am.
M: You mean your intellect does not show you who you are.
D: Yes, that is what I meant.
D: Logically or mathematically speaking, the drik or subject 'I' should remain. But in point of fact I do not find it remaining. When I stop thinking of objects, all thoughts ceases. The 'I' does not remain alone.
M: You are partly right. The intellectual and relative concept of 'I' as subject does not exist apart from the similar concept, the object. The subject and object appear together and disappear together. The first person, second person and third person all jump into and jump out of consciousness together. But is there no consciousness apart from these intellectual concepts?
D: I see none.
M: Did you have your intellect in deep sleep? That is, were you then perceiving, comparing and contrasting, remembering and judging things or objects?
D: No, there were no objects to think of and no intellectual play at that time.
M: Yet as you already admitted, you felt happy, did you not?
D: Yes.
M: What is the general feeling, this happiness unrelated to any object or thought, this feeling or consciousness in which the intellect has no part? You have already found that the nature of 'I', the Self, is to be happy, and here you find happiness when you transcend the intellect. Can you therefore conclude that 'I', 'Self' and 'happiness' are one and the same thing, felt as one, though not intellectually perceived as one.
D: I am convinced that it must be so, but I do not yet feel it clearly. I do not feel this unrelated or absolute happiness transcending the intellect.
M: That is because of the fact that it has long been your habit to think of and identify yourself with other objects and that you have never faced your 'I' in the above manner. You have always been exercising your intellect and never your intuition. If you reverse your course and take to inward vision, shutting out all external images and falling back on intuitive feeling, in that dark chamber of your mind you will catch the true picture of yourself. This is the real, the realization, the realizer or the Self - the One which words cannot describe and the mind cannot reach, and which is merely suggested by the term often used for describing it, namely sat-chit-anand, that is, existence or reality, consciousness or illumination, and bliss.
M: What is your first impression on that matter?
D: I am the person now sitting here talking and listening.
M: It is the body that sits here with a voice organ and a sense of hearing. Are you the body then?
D: Am I not?
M: What does your body consists of but hands, legs, eyes, nose, and so on. Are you your hands? Can you not exist without hands?
D: I can exist without my hands, so I am not my hands.
M: For the same reason, you are not the legs, nose, eyes and so on.
D: Just so.
M: If you are not the parts, you are not even the whole body.
D: How does that follow?
M: What belongs to you and is your property is not yourself. Is that not so?
D: It appears so.
M: "My body" you spoke of. Then the body is your property, is it not?
D: It seems so, though I cannot see who the 'I' is who owns the body.
M: Then the owner, yourself, must be invisible. Are there no invisible entities in existence?
D: Yes, there are, such as ghosts, spirits and so on.
M: Then you may be spirit, may you not?
D: How can a living man be a spirit?
M: When can he be a spirit?
D: After his death?
M: Where was that spirit during life?
D: It must have been connected with residing in the living body.
M: What is the distinction in nature between the spirit and the body, living or dead?
D: I suppose the fact that the sprit is subtle while the body is gross and material, and that the spirit acts upon the body.
M: Then the neither the body, nor the senses, nor the pranas (the breath and other vital functions) constitute spirit, which is yourself, your 'I'.
D: No, they are not 'I'.
M: When you think or talk of 'I', what else do you feel is a part of you or your spirit?
D: People say that we have both a body and mind. If I am not the body, it follows that I am the mind.
M: What is that mind? What constitute the mind?
D: I cannot say.
M: When you refer to your mind, what idea do you have at the back of your mind? The mind is not a trunk with limbs head and voice, is it?
D: No.
M: You have something more subtle than the gross body which you express with your voice. Why do you talk now?
D: To express the thoughts and ideas which are in my mind.
M: Then thoughts and ideas are the contents of the mind, and together constitute the mind.
D: Yes.
M: Are thoughts and ideas all of the same sort, or are they the basis of each other?
D: I do not understand.
M: When you see a person, what thoughts have you?
D: I think I see a figure with some qualities such as brightness or shortness?
M: How do you know that it is brightness or shortness?
D: I have known them previously.
M: So you have the primary sensations, and then you compare with a previous stock of such impressions. Is not this power of memory, comparison and judgement of similarity or dissimilarity, a power higher than mere receptivity to impressions?
D: Yes.
M: It is the secondary function that is called the intellect or buddhi, Which of these two: (1) sensations or thoughts, and (2) intellect, is superior?
D: It is the intellect that guids, arranges and controls the thoughts. So the intellect (buddhi) is superior to the thoughts (manas).
M: So the intellect (buddhi ) may be regarded as an inner sheath, a sort of core, for this mind (manas). Can you discover any further inner core to which this buddhi is an outer sheath?
D: My mind cannot penetrate into such mysterious region.
M: Why, even now you have penetrated, since you said "my mind"! You include your thoughts and your intellect in the term "my mind", do you not?
D: Yes.
M: Do you have no powers besides the intetellect? Why do you not see if you have?
D: Where or what am I to see?
M: See within yourself, see yourself.
D: How can I see what is not visible?
M: You cannot see with these physical eyes.
D: What other eyes do I have?
M: You have your 'I', See with it and enquire 'Who am I?'
D: How can I see my 'I'?
M: When you talk of 'I', are you not conscious of something?
D: Yes.
M: That consciousness is not a consciousness of objects, so it must be a consciousness of something else, must it not?
D: How does that follow?
M: When you think of an object, you are absorbed and transformed into that object. At that time you are not thinking of 'I' but of the object, are you not?
D: Just so.
M: Now if you drop the object, what remains?
D: Nothing remains.
M: But when you preceived the object, there was both the object perceived (the drisya) and yourself, the perceiver (the drik).
D: Yes.
M: If of these two you remove the first mentioned, namely the drisya or object, what should remain?
M: When you say "my intellect" , what is the relationship between you and the intellect? Is it not that of an owner and his property?
D: It may be so, but the matter is not clear to my intellect.
M: Is the intellect the same thing to you at all times, or to you and to all others?
D: No, my own intellect varies at times, and it differs from that of others, especially when I do not agree with them.
M: Do all men have the same degree or quality of intellect, whatever their age, education, health and so on?
D: No. babies have little of it. Older and educated people have more of it. Sick people have little of it. Geniuses have much of it. Fools, drunkards and insane people have little or none of it.
M: In insane people, where is the intellect?
D: It is clouded or destroyed.
M: Do they never recover it?
D: Some do.
M: Just as you recover stolen property. So the intellect is your property, capable of improvement, subject to variation, liable to destruction, and capable of being again restored to you, the possessor. Is it not so?
D: Yes.
M: Then the intellect or buddhi is only your property; it is not you.
D: Just so.
M: Then what are you?
D: I cannot find out what I am.
M: You mean your intellect does not show you who you are.
D: Yes, that is what I meant.
D: Logically or mathematically speaking, the drik or subject 'I' should remain. But in point of fact I do not find it remaining. When I stop thinking of objects, all thoughts ceases. The 'I' does not remain alone.
M: You are partly right. The intellectual and relative concept of 'I' as subject does not exist apart from the similar concept, the object. The subject and object appear together and disappear together. The first person, second person and third person all jump into and jump out of consciousness together. But is there no consciousness apart from these intellectual concepts?
D: I see none.
M: Did you have your intellect in deep sleep? That is, were you then perceiving, comparing and contrasting, remembering and judging things or objects?
D: No, there were no objects to think of and no intellectual play at that time.
M: Yet as you already admitted, you felt happy, did you not?
D: Yes.
M: What is the general feeling, this happiness unrelated to any object or thought, this feeling or consciousness in which the intellect has no part? You have already found that the nature of 'I', the Self, is to be happy, and here you find happiness when you transcend the intellect. Can you therefore conclude that 'I', 'Self' and 'happiness' are one and the same thing, felt as one, though not intellectually perceived as one.
D: I am convinced that it must be so, but I do not yet feel it clearly. I do not feel this unrelated or absolute happiness transcending the intellect.
M: That is because of the fact that it has long been your habit to think of and identify yourself with other objects and that you have never faced your 'I' in the above manner. You have always been exercising your intellect and never your intuition. If you reverse your course and take to inward vision, shutting out all external images and falling back on intuitive feeling, in that dark chamber of your mind you will catch the true picture of yourself. This is the real, the realization, the realizer or the Self - the One which words cannot describe and the mind cannot reach, and which is merely suggested by the term often used for describing it, namely sat-chit-anand, that is, existence or reality, consciousness or illumination, and bliss.
Friday, 25 September 2015
Monday, 7 September 2015
Shamanism
Shamanism is a system for psychic, emotional, and spiritual healing and for exploration, discovery, and knowledge gathering about non-material worlds and states of mind. Anthropologists have identified shamanistic practices in tribal cultures, ancient and modern, throughout the world. Shamanism is a "technique of ecstasy" (Mircea Eliade) in which the spirit of the shaman leaves the body and travels to communicate with spirit helpers and other beings for the purpose of obtaining knowledge, power, or healing. However, the shaman usually retains control over his or her body. In many cultures, a shaman is chosen or called, sometimes by healing him- or herself of a serious illness.
Shamanic journeying is an altered state of consciousness wherein you enter a realm called "non-ordinary reality." By journeying, you can gather knowledge and perform healing in ways that are not accessible in ordinary waking reality.
Shamanic healing is a process whereby a person journeys on behalf of another, and brings back information or instructions that can be used to provide psychic/emotional/spiritual healing to another person.
How does shamanism work?
Some people think that in shamanic journeying, the spirit leaves the body, and in shamanic healing, a person is being healed by spirit helpers. Others think that shamanic journeying allows access to one's own intuition, which may otherwise be drowned out by the prattle of everyday thinking, or by anxiety; and that shamanic healing is a way of engaging a person's subconscious desires for healing. I think that as long as it works (which it does, for many people), it doesn't much matter which way you explain it. Use the way that's most comfortable for you.
The shamanic view of health.
In the system of shamanism that I work with, there are four aspects to psychic/emotional/spiritual health. If there is a problem with any of these aspects fails, shamanic techniques can be used to help restore strength. Note that shamanic healing may not cure physical or psychological illness, but it may help one gain psychic energy that will allow one better to handle illness. Shamanic healing therefore is best used in conjunction with other treatments, not as a substitute for them.
http://www.shamana.co.uk/native_american_shamanism/
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