Dual Awareness: Elements of Shamanism in Process Work The recent interest in shamanism and shamanic healing can be seen as an expression of our frustration with traditional psychotherapy, which divides health , illness, spirituality and also separates the individual from his/her community. This wave of interest in shamanism may also indicate a need to incorporate more indigenous approaches to resolving world conflicts. Indeed, in 1980, the World Health Organization recognized shamanic techniques as equally important to Western methods of healing and psychosomatic work (Harner 1986:9). It is obvious that we are looking for a new paradigm of working with the individual, his/her problems as well as new ways to resolve global and collective issues; a paradigm that will satisfy our desire to connect with spirit and meaning and that can integrate the most useful and successful technologies in both modern psychology and ancient shamanism. Mindell says that shamanism and psychology will enrich each other if both disciplines can establish relationships with each other. Process work combines the perspectives, points of view and methods of both disciplines and creates a powerful synthesis towards a new paradigm for working with people and the environment. What we call "shamanism" and "psychology" can be understood not only as two different views of the world with a specific methodology for working with disturbing ghosts, but also as two separate states of consciousness: one associated with the psychology of the observer and the one who observes the process; another state of consciousness that allows us to experience, become dreamlike experiences and experience altered states of consciousness. Process work believes that together they can create a two-focal, bifocal view or duplicated awareness that is a necessary ingredient for our development and growth, allowing us to become or awaken a conscious observer and participant in the cosmic dance. The shaman's territory is the mythical, collective dimension where nature, the reality of the spirit, life and death are truly and deeply interconnected and united. Initiatory experiences include ritual death and rebirth, spiritual crises and health are understood in relation to the spirit and to the community in which the person lives, preparing the shaman to become a master of altering consciousness. “Master of ecstasy,” as Mircea Elliade calls the shaman, the shaman can accessing this mystical dimension for paranormal perception, healing and the well-being of the tribe. In altered states of consciousness, he leaves chronological time, the tonal, and enters the dreamtime or nagual, in order to make contact with spirits and find what has been lost, what is missing in everyday reality. The shaman opens the door to another world and is committed to the experience to enrich the client or community. He serves the spirit and follows the call of the spirit into the unknown. When they bring the spirit's messages from another world back to the community, it restores spiritual balance and thus restores a sense of well-being. We have moved into a new millennium where the problems of the individual and the problems of the world can no longer be separated; psychologists and traditional (aboriginal) healers will have to learn from each other and collaborate as a team. Therapists and healers must learn to trust and follow nature, to go into the unknown and temporarily leave everyday reality. It may be useful for shamans to study signals and work with communication, communication and learn to understand how his trance states are related to the client's process, as well as learn more about the feedback system. It may be important for the therapist to temporarily let go of his/her analytical tools and use their sensory awareness, notice dream processes and follow the call of theiraltered states of consciousness. Process work: Love of Nature Process work uses the traditions of both psychology and shamanism - communication theory, modern physics, Taoist philosophy, respects the incomprehensibility and mystery that manifest themselves in our dream processes. Process work tries to serve nature, the totality of the known and the unknown in any given situation. Honors that which is close to our awareness and supports that which is further from our awareness. We try to create interventions according to the process structure and guided by client feedback. At some points, the process draws attention to everyday reality, to history, to rank and privilege, to issues of violence and the feelings associated with these topics. At other times - to God and spiritual themes that reveal themselves and require attention. Process work attempts to apply therapeutic and shamanic tools as appropriate to the situation. We are trying to bring into the present moment what has been lost, unacknowledged or not yet visible and make it not only visible, but also give voice to the rejected, unacknowledged ghosts and spirits that influence people, relationships, families and communities. Both therapist and client use their attention to notice what is presenting itself at the periphery of awareness and believe that within the worry, difficulty, wound, trauma and desire lies the potential for transformation that is important not only for the individual , but also for the whole society. Social and political dimensions are inseparable from the point of view of spirit; only when all the voices speak do we draw closer to God. One of the keys is "dual awareness", which involves detachment from (the dream process) while simultaneously being involved in the dream process. This “uniquely human ability” (Frankl 1988:17) allows us to take a step towards our experiences; it includes our ability to look at our own culture through the eyes of an observer and at the same time be part of that culture; it has to do with an awareness of unity and at the same time an appreciation for the diversity shown; it has to do with a keen awareness of everyday reality, the known world, and the ability to leap into and follow the unknown. According to Mindell, the therapist: “is able to participate and distance himself at the same time.” He is involved in the process, experiences altered states of consciousness, and at the same time, is a detached observer, which allows him to clearly and soberly observe his involvement. In this sense, we can say that the process worker is both a shaman and a therapist. Mindell advises: “You must remain sober, even while experiencing altered states of consciousness,” so that you can “experience spontaneity, combining altered states with vigilant, sensitive interventions - to all this, also to notice what relates to the primary process and closer to the conscious area and what relates to the secondary process and further from the conscious area." Combining the tools of a shaman and a therapist, a process-oriented therapist tries to shift states of consciousness and can offer different forms of communication, in accordance with what the need dictates at a particular moment for the individual or for the community. In “trance states” he follows in parallel with the invisible and mysterious process and in everyday reality uses his knowledge of signals and communication theory, paving the way for it. what is missing is missing in the mainstream. By listening to people, focusing on double cues, and using second attention,2 the therapist aims to gain access to hidden tendencies present in both his own and his clients' experiences, and uses the discovery of these tendencies to make precise and specific interventions. Thus, procedural 1993: 24-25.