When we take a look at "shamanic vocation" as still
evidenced in many indigenous cultures in contrast to the
well-studied aftereffects of the near-death experience and EHEs
in general as they have been examined within the framework of
Western science and Western culture, the similarities are
unmistakable, such as congruities of values (e.g., healer
disposition, concern for the Earth and all its creatures and
humanity) and outcome (a shift in consciousness
that results in a major life adjustment, frequently
including a new calling or vocation). For those who have gone through
an extended initiatory,
healing, wholeness-making travail of this nature, there is absolutely no
danger of its losing its effect over time.
Since the other-worldly experiencer is integral to a culture
that recognizes and has high regard for this life path, for such
a one, there is little-to-no doubt heshe has been
"chosen" for this special role. They have the
added advantage of a community that is prepared to openly
acknowledge and accept them in this capacity. Quite a
whole other piece of cloth than what traditional western culture
is prepared to recognize in its exceptional experiencers, not to
mention accept and integrate within the the society as a whole,
although in many ways this too is shifting.
Within the context of a traditional shamanic journey, the more
thoroughly impacting any type of exceptional
experience and the more one surrenders into the experience and
its gifting and suffering [defined by H. Kalweit as
"the disintegration of one's own system of thought in order
to perceive a new world in the higher space"], the more
permanently and profoundly affecting are the aftereffects.
Kalweit speaks of this transformation in terms of an inner
paradigm shift, a new vocation, as do quite often those who have
had other types of deeply affecting EHEs and cultural backgrounds within
which to comprehend them and integrate them.
