Through shamanic drumming, Erica connects to her ancestral ties and calls on her Helping Guides to bring forth Medicine to support you through life’s ups and downs. A divination journey is a uniquely personal ceremony, Erica will often bring in helping stones, totems, talismans, and/or sacred herbs to support the work.
You are encouraged to come prepared with a question or two: “is this relationship right for me; should I take this job; is this a solution for my financial situation, etc”. However, I urge you to remember Helping Spirits often have other pressing messages they would like you to hear or medicine they need to offer.
If you’re ready to step into the mystery, send Erica an email to schedule your session.
duration: varies 30mins to 90 mins
+ What is Shamanism, really?
To help stem cultural appropriation and keep our communities well informed, I have edited and added a few of my own tidbits to this excerpt from Nicholas Breeze Wood’s article for SacredHoop.com. You can access the article in it entirety through the link above.
The word ‘shaman’ is a Western adaption of the word samaan or s’amanthe, from the Siberian Evenk people (previously known as the Tungus people), which was brought into the Russian language by early explorers of Siberia. The word gradually became established as a general term for a Siberian tribal healer in Russia, and then migrated to the rest of the world in the 19th and 20th centuries via anthropologists.
The word shaman only comes from the one tribal group, found in Siberia and Manchuria, and different tribal peoples in different regions use different names for the role. In Siberia - close to the Evenk people, the Yakut people call male shamans khamma or ayun, whereas the Mongols and Buryats call them buge or bo, the Koreans mudang or baksu, the Tartars and Altaians kam and gam, the shamans of Kyrgyzstan baksy, and the Samoyed people tadibey. But a woman shaman in Siberia has a different name, and this name is very much the same, over a very wide geographical area.
Among the Mongols, Buryats, Yakuts, Altaians, Evenks, and Kyrgyz the word for a woman shaman is udagan (or variations such as utagan, ubakan, utygan or utugun). This word probably originates from the Mongolian word Etugen which is the name of the ancient hearth-goddess. Because udagan is so universal, language experts know it to be a very old word, older than all the words for a male shaman, which shows that female shamans have been around a lot longer than male ones have.
So if Erica’s not a Shaman or a Udagan...what is she? And how can she help?
SHAMANISM AND ANIMISM
A shaman has an animistic world view. An animist understands that all parts of Creation are alive in some way, and have spirits. Nothing is dead in the animist’s universe - you and I have souls, and so do all the animals and plants, and likewise the rocks and rivers, mountains and clouds, stars, sun and moon, even an illness, or a concept, or a ceremony, or a ritual object has a soul - everything has a soul, and we live within a vast network of interconnectedness. All animistic and shamanic cultures understand this. All shamanic cultures are animistic - but not all animistic cultures are shamanic.
Shamanic cultures are something rare, something that only occurs in a few places on earth. There are animistic cultures all over the globe and they have existed seemingly since the dawn of civilization. An animistic culture is a culture which has a basic world view of animism. Examples of animistic cultures include the Q’ero of Peru and Bolivia, the tribes of North America, the Mayan people of Central America, the Maori of New Zealand, the Aborigines of Australia, tribal groups of Africa, the ancient Celts and Vikings, some groups in India, and many other peoples around the world. None of the above are shamanic cultures. A shamanic culture is an animistic culture where shamanism is practised — a shaman goes into trance, and their soul leaves their body, and travels out to the other spirit worlds which are all around us - unseen - to meet with spirits, so as to gain knowledge and power.
Some people within animistic cultures have experiences of trance too, for instance when on a vision quest - in the Native American traditions - the quester may fall into a trance and see visions, but that does not make them a shaman, because the trance happens without their volition - and they can not call upon it when they wish to enter it. Animistic cultures have a great knowledge of magic, can perform powerful healings and have great wisdoms, but their priests and healers don’t enter into controlled voluntary trance, and do not travel to the spirit worlds - instead they tend to call the spirits into this world. Extremely powerful, and yet subtly different.
If you are working with a culture outside of those geographic areas referenced above you are likely working with an animistic culture rather than a shamanic one. But the edge between what is shamanic and what is animistic is a very blurred one. For example a Siberian shaman performs many practices which have much in common with a Native American medicine person. This can be explained by saying that shamans also perform animistic practice - not everything they do for people is shamanic. All animistic cultures the world over have similarities - that is because the world is the way the world is, and spirits are the way that spirits are. You can look upon this as the ‘bones of the sacred.’ All the bones of the world’s animistic spiritual systems are the same, but each culture puts different flesh on the bones. This is why a Zulu medicine person and a Lakota medicine person will look - on the surface - different, but when you understand the bones, you will see they are doing the same basic job.
To answer, the question posed earlier: Erica is a traditional Animist and Medicine Woman who works with core shamanic practices, rituals, and ceremony to bring healing to her self, her family and her community.