The Shamanic Practice of Hollowing Out

In shamanic practice, hollowing out is the art of stepping aside from the stories and structures of the everyday self so that Spirit can move through us with clarity. Our name, our occupation, our roles and responsibilities, even the beliefs we cling to, are part of the middle-world identity. They help us function in daily life, but they can also obscure the deeper truth of our being. When we hollow out, we learn to loosen our attachment to these layers and rest in a space of emptiness and openness. Shamans often describe this as becoming the hollow bone, an empty vessel through which the wisdom of the spirits can flow.

This process is not about erasing who we are, nor is it about denial of our humanity. Instead, it is a temporary suspension of identity so that we may receive insight and guidance without the distortion of ego or personal agenda. In this state, we can embody other ways of being: the spirit of a tree or animal, the essence of stone or star. The past is set aside, the self is set aside, and what remains is a clear channel for communication with the Otherworld. To hollow out is to surrender, to trust that by letting go of control, we open to a greater truth. What we bring back from that state has the power to heal, to transform, and to remind us of our interconnectedness with all life.

Guided Hollowing-Out Journey

Find a quiet place where you will not be disturbed. Sit or lie down comfortably and close your eyes. Begin by taking several deep breaths, allowing your body to relax with each exhale. Feel your awareness softening, your thoughts becoming quieter, your attention turning inward.

Now, imagine placing your everyday identity before you. See your name, your roles, your responsibilities, and the stories you tell about yourself as if they were garments or masks. With each breath, begin to remove them, one by one, until you feel lighter and more spacious. Allow yourself to step free from all that defines you in the middle world.

As you do this, sense a channel opening through the centre of your body. It may feel like a hollow bone or the trunk of a tree with an open core. With each breath, this channel becomes clearer, brighter, and wider. Any lingering thoughts or attachments flow out through this hollow space, leaving you empty, still, and open.

When you feel ready, silently or aloud, invite your guides and helping spirits with the words: “I step aside. I am your vessel. May truth, wisdom, and healing flow through me.” Rest in the awareness that you are open and receptive, allowing the presence of your guides to fill and move through you like breath through a flute.

Notice what arises. You may sense the presence of an animal spirit, an ancestor, or the essence of a tree or stone. Allow yourself to merge with their being, to see the world through their eyes, to feel what it is to inhabit their form. Trust the impressions that come, whether they arrive as feelings, images, sensations, or simple knowing.

Remain in this space for as long as feels right, receiving whatever gifts or insights are offered. When you are ready to return, thank the spirits for their presence and guidance. Gently bring your identity back to yourself, putting on your name, your roles, and your stories like garments once more, but now with the awareness that they are temporary and not the whole of who you are. Take a few deep breaths, move your body, and open your eyes, carrying the clarity and spaciousness of hollowing out back into your day.

References

Cowan, T. (1993). Fire in the head: Shamanism and the Celtic spirit. HarperSanFrancisco.

Harner, M. (1990). The way of the shaman (3rd ed.). Harper & Row.

Mehl-Madrona, L. (2003). Coyote wisdom: The power of story in healing. Bear & Company.

Peters, L. G., & Price-Williams, D. R. (1980). Towards an experiential analysis of shamanism. American Ethnologist, 7(3), 397–418. https://doi.org/10.1525/ae.1980.7.3.02a00040

Turner, E. (2005). The reality of spirits: A tabooed or permitted field of study? Anthropology and Humanism, 30(2), 141–155. https://doi.org/10.1525/ahu.2005.30.2.141