146nature being rebuilt. Rita Nakashima Brock links shamanism to ancient traditionsof freedom among Asian women before patriarchal priesthoods(p 322).Intrinsic to Shamanistic practice is the idea of an interaction with nature spirits inways which can heal, cause other people to become ill or protect the user in battle.Some shamanistic practices involve the use of a power animal or a second soul.For example in Aztec cosmology one has a birth soul called the
which repre-sents the persona, and one’s astrological destiny. To really become a person of power, one also has to adopt or become possessed by a second ethereal soul, man-ifested as a power animal ally called the
. By relating to thenaugal, very surprising things may happen. The tonal represents the ordered,bright clear aspect to existence and the nagual the dark, chaotic uncertain, unde
n-able aspect(p 157).This in no way equates with good and evil. Rather the entirecosmology of God, good and evil are part of the island of the tonal. The nagualreigns supreme as the ‘eagle's gift’ beyond ordered perception.Common to shamanistic practice is entering a trance state, which may be inducedby repetitious drumming, dance, hardship and deprivation, illness, madness or avariety of plant substances especially the hallucinogens(p 79).The Siberian sha-mans both use drumming and the intoxication of Amanita mushrooms. EveryAmer-indian culture which has come into the ecosystemic domain of hallucino-genic plants has adopted them for sacred use in the shamanistic tradition. MirceaEliade in his seminal work on shamanism made a serious misjudgment which wasthe product of an academic not being in the subjective condition of the shaman.He proceeded to describe drumming as the principal source of the shamanic tranceand hallucinogens as a degenerate form of shamanism.
A Kunama magician leads entranced women in aritual dance after consuming a brew believed tocontain among many other plants datura.
The reverse is clearly the case. With the pos-sible exception of the Tibetan Bön, the full-est, deepest and most subtle expressions of shamanism route through the experiencesgained on power plants. These include theShivaic swathe of the Indian sadhu traditionwith its sacred ganga, European witchingherbs, the diverse varieties of hallucinogensfrom the ayahuasca and epena snuffs of theAmazon, through peyote and teonanactl,
esh of the Gods of the Mexican tradition.Although these substances are used for cast-ing good and bad spells in ways which canpromote con
ict and retribution, virtually allof these power plants are also used to giveaccess to deeper strata of conscious experi-ence, accessing the ‘spirit world’, to heal ill-ness, perceive far of places as in
ight and tounfold the path of wisdom.A central theme of the shaman coming of age is the vision quest, which may be ahardship or a vigil of endurance in which the shaman descends the axis mundi into