Shamanism, Rituals, Prayers to Spirits.

Daan van Kampenhout’s book entitled “Shamanic Rituals and Family Constellations (Hellinger)” describes a number of actions that should NEVER be performed. The passage below contains an IDOLATROUS prayer to spirits. The consequences always lead to possession, channeling, and also indicate connections to beings from the astral worlds unknown to the person making the request. The author, somewhat “incidentally,” described several useful pieces of information and exercises in the book.

I quote the text because of Chinese burdens (or, more generally, Asian ones). In that cultural region, God is not spoken about at all. Religion means worshipping ancestral spirits, praying to them, building altars for them, making offerings. A mediumistic person capable of contacting spirits and astral beings has always been held in esteem. After many incarnations, all that remains for the shaman is a tendency toward possession, schizophrenia, as well as many connections from the astral realm to their own energies. The consequences of taking drugs, indispensable in this astral business, are also no longer remembered.

The language of the prayers is the language of a child addressing the elders of the family line:

Grandfathers, in Your eyes I am miserable and I do not know how to live without Your help. Give me strength so that I may understand, send me power so that I may live. Strengthen me with Your power so that I may be strong. I cannot live without Your strength, I will have nothing to breathe with. O, great powers, make me powerful as well.

Such rituals are very demanding. A period of four days and four nights is very long when one is alone, fasting and praying. People are confronted with their weaknesses, especially fear and doubt. They will have to master them if they want to open themselves to the graces of the spiritual ancestors.

Vision quests and other rituals of this kind are practised in order to attain courage in the presence of powerful spirits. Shamanic traditions know many variations on fasting and prayer. Sometimes people symbolically lie down in a shallow trench covered with a blanket, while others are buried deep in the earth for the duration of the ritual. Sometimes the pit is several metres deep and the opening is covered with boards and earth. Sometimes people climb a tree.

The most extreme version I have heard of was described by a Lakota elder, healer and wise man who spent nine days and nights without food and without water in a sealed cave. His chest and back were pierced by eagle talons, from which he hung suspended in the air throughout the entire ritual. This is not the place to describe his meeting with the grandfathers in that cave; the fact is that they answered his prayers, came and showed him power.

Only experienced shamans and healers choose such extreme variants of the ritual; ordinary people perform it for several days simply by sitting in nature, which is still quite intense. Healers choose particularly difficult ritual conditions because only by suffering to the limits of endurance does the human personality open itself widely to the power of spirits. The healing power of a spirit is so great that it can be absorbed only when the personality is completely beyond its usual limitations and when the four bodies are pushed off the tracks of everyday habits.

Sometimes no rituals at all are needed in order to receive power from spiritual ancestors, because they approach someone on their own initiative. This means that the chosen person is somehow related to them and that their natures are similar. Because of such compatibility, the power of the spirit can be absorbed quite easily, without the need to open the mind and soul through several days of prayer and suffering.

Another group of spirits is more or less equal to people, or at least close enough to us that it is fairly easy to speak with them. Spirits belonging to this group include, for example, animal spirits, spirits of particular hills and rivers, as well as the spirits/souls of the deceased. Their world and our world are relatively close to each other and, from the perspective of spiritual levels, we are neighbours. We must come to an understanding with them just as with neighbours in our physical world; we try to develop simple and effective communication, and when necessary—we negotiate with them.

Both spirits and people benefit from good cooperation because gifts and information are exchanged. The spirits receive an altar and offerings of food, smoke, water and songs; in return they help the shaman during healing ceremonies and provide useful information.

Opublikowano: 12/09/2026
Autor: Sławomir Majda
Kateogrie: Astral traps, soul catchers, archangels, Reiki, strigas, Belial, satanism, etc.

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