This text proceeds as follows: After this introduction, I will explain the concepts used in this paper. I explain the shamanic practices of healing and trance. Next, I elucidate the concept of embodied knowledge as posited by Csordas (1990; 1993). I make clear why this concept could be especially useful for understanding the trials a shaman goes through on his or her quest for healing. After this, I analyze a shamanic healing session in which I was present. I will break this healing session down in to individual parts for the sake of analysis, combining ethnography and literature. Finally, I conclude with a summary of this text. I have looked at shamanic healing utilizing Csordas’s paradigm of embodied knowledge. I argued that this is a useful concept to look at such an event because of the uncharted but ultimately bodily experience of such a happening, a paradigm that incorporates uncertainty or indeterminacy, on both a perceptual and social level, can answer previously unanswered questions and pose new questions pertaining to old and new research. In this article, I used the paradigm to look at some of the practices that made up a particular healing session. The participants, shaman and patients alike, threw their body in to an intoxicated state and came back with emotional experiences, which were then objectified and turned in to knowledge by the shaman. His habitus, a lifetime of culturally sanctioned training and experience with these states of mind, gave him the knowledge and skills to manage others who entered these states, and to converse with them about their experiences. Shamanism is still very much alive today, both in the world and in academic research, using this methodological paradigm could help researchers look at shamanic practices from a different angle. All shamanism involves using the body in one way or another. This methodology can be a useful tool to view the diverse practices of shamanism around the world from a more-or-less unified perspective, which could help in understanding this extensive phenomenon, finding differences and mutualities. Understanding this might give us insights in to why shamanic tourism is on the rise, or why shamans are coming to Europe to lead these types of ceremonies.