I’ve become convinced that early Christian mystic practice is, at root, shamanistic. Compare the initiation ritual of Siberian shamans with Paul’s conversion narrative and the story of how Antony the Great became a monk:
The shamanic vocation can be directly conferred on someone by the spirits, or it can be a family inheritance. Yet even when it is inherited, Siberian shamans are still supposed to undergo individual initiation in order to obtain knowledge and acquire supernatural aids. Visited by the spirits, the shaman initially goes through a period of deep psychic depression and illness; these only subside when, having crossed the desert of death, he or she comes back to life and learns to control personal spirits in order to perform ecstatic journeys whose purpose is usually healing through exorcism.
The initiation experience of the Siberian shamans above closely parallels the sanctification process for early Christian (monastic saints) — a protracted period of struggle against sin, the flesh, and sometimes demons and/or Satan; followed by a complete mastery of his/her own actions and the ability to work miracles and/or have ecstatic experiences.
For example, the New Testament records that Paul, after his conversion experience, fell deathly ill, was healed miraculously, then lived in seclusion in Arabia for three years, before returning to Jerusalem to become a Christian missionary. Paul implies that his years in Arabia were marked by mystical experiences, and even in his later life he had ecstatic, mystical experiences, both during worship services and at other times, and is reported to have been able to heal the sick and resurrect the dead.
Another example is St. Antony the Great, the first of the desert monks of Egypt. After his conversion experience, he lived as a hermit in the Egyptian desert, where he fought the demons, Satan, and against his own temptations to sin; each of these struggles left him deeply wounded, but God would revive him. Eventually, he conquered all of his spiritual adversaries and gained miraculous abilities, like clairvoyance and miraculous healing.
So, both Paul’s and Anthony’s experiences fit the pattern for initiation into shamanic practice: they underwent a serious mental/physical struggle, followed by a full recovery, which was accompanied by spiritual ability and ecstatic adeptness. Their stories provide evidence that shamanism is not limited solely to mimetic or mythic religions, like those of tribal hunter-gatherer societies, but also is a part of theoretic religions like Christianity, where beliefs are usually separated from ritual and mythos.