The shamanistic tradition involves losing everything in order to go beyond the self. Whereas males have traditionally claimed this right, there is nothing to stop women from partaking in it. Note, however, that one does not go beyond oneself by inflating one's ego.

That is a recipe for stultification -- or going backwards.

That is why both Nietzsche and Bataille expressed a certain pleasure -- almost masochistic -- in injuries, as these enabled them to move beyond what is, into a more powerful position, having advanced in understanding and experience.

This pattern of self-transformation is elucidated in the passage from BEYOND GOOD AND EVIL.

295. The genius of the heart, as that great mysterious one possesses it, the tempter-god and born rat-catcher of consciences, whose voice can descend into the nether-world of every soul, who neither speaks a word nor casts a glance in which there may not be some motive or touch of allurement, to whose perfection it pertains that he knows how to appear,—not as he is, but in a guise which acts as an ADDITIONAL constraint on his followers to press ever closer to him, to follow him more cordially and thoroughly;—the genius of the heart, which imposes silence and attention on everything loud and self-conceited, which smoothes rough souls and makes them taste a new longing—to lie placid as a mirror, that the deep heavens may be reflected in them;—the genius of the heart, which teaches the clumsy and too hasty hand to hesitate, and to grasp more delicately; which scents the hidden and forgotten treasure, the drop of goodness and sweet spirituality under thick dark ice, and is a divining-rod for every grain of gold, long buried and imprisoned in mud and sand; the genius of the heart, from contact with which every one goes away richer; not favoured or surprised, not as though gratified and oppressed by the good things of others; but richer in himself, newer than before, broken up, blown upon, and sounded by a thawing wind; more uncertain, perhaps, more delicate, more fragile, more bruised, but full of hopes which as yet lack names, full of a new will and current, full of a new ill-will and counter-current... but what am I doing, my friends? Of whom am I talking to you? Have I forgotten myself so far that I have not even told you his name? Unless it be that you have already divined of your own accord who this questionable God and spirit is, that wishes to be PRAISED in such a manner? For, as it happens to every one who from childhood onward has always been on his legs, and in foreign lands, I have also encountered on my path many strange and dangerous spirits; above all, however, and again and again, the one of whom I have just spoken: in fact, no less a personage than the God DIONYSUS, the great equivocator and tempter, to whom, as you know, I once offered in all secrecy and reverence my first-fruits—the last, as it seems to me, who has offered a SACRIFICE to him, for I have found no one who could understand what I was then doing. In the meantime, however, I have learned much, far too much, about the philosophy of this God, and, as I said, from mouth to mouth—I, the last disciple and initiate of the God Dionysus: and perhaps I might at last begin to give you, my friends, as far as I am allowed, a little taste of this philosophy? In a hushed voice, as is but seemly: for it has to do with much that is secret, new, strange, wonderful, and uncanny. The very fact that Dionysus is a philosopher, and that therefore Gods also philosophize, seems to me a novelty which is not unensnaring, and might perhaps arouse suspicion precisely among philosophers;—among you, my friends, there is less to be said against it, except that it comes too late and not at the right time; for, as it has been disclosed to me, you are loth nowadays to believe in God and gods. It may happen, too, that in the frankness of my story I must go further than is agreeable to the strict usages of your ears? Certainly the God in question went further, very much further, in such dialogues, and was always many paces ahead of me... Indeed, if it were allowed, I should have to give him, according to human usage, fine ceremonious tides of lustre and merit, I should have to extol his courage as investigator and discoverer, his fearless honesty, truthfulness, and love of wisdom. But such a God does not know what to do with all that respectable trumpery and pomp. "Keep that," he would say, "for thyself and those like thee, and whoever else require it! I—have no reason to cover my nakedness!" One suspects that this kind of divinity and philosopher perhaps lacks shame?—He once said: "Under certain circumstances I love mankind"—and referred thereby to Ariadne, who was present; "in my opinion man is an agreeable, brave, inventive animal, that has not his equal upon earth, he makes his way even through all labyrinths. I like man, and often think how I can still further advance him, and make him stronger, more evil, and more profound."—"Stronger, more evil, and more profound?" I asked in horror. "Yes," he said again, "stronger, more evil, and more profound; also more beautiful"—and thereby the tempter-god smiled with his halcyon smile, as though he had just paid some charming compliment. One here sees at once that it is not only shame that this divinity lacks;—and in general there are good grounds for supposing that in some things the Gods could all of them come to us men for instruction. We men are—more human.—

Shamanistic literature is open to the accusation, "there is nothing there" (so far as content goes), or else the writing "is all about the author" (that is to say -- nothing more).  This misunderstanding is the result of the influence of ideologies throughout the ages, which makes dichotomies out of experiences, so that it seems as if something that is "about me" can never be of any service to others.

Nietzsche's shamanistic methodology does away with this epistemological dichotomy by using material that would otherwise be "just about me" as a means to understand cultural wholes. Even the imagery he uses -- namely, the "ladder of experience" - is shamanistic.

He describes the process of self-understanding as follows:

Whatever state you are in, serve yourself as a source of experience! ... You have inside you a ladder with a hundred rungs which you can scale towards knowledge. Do not undervalue the fact of having been religious; appreciate how you have been given real access to art ... It is within your power to ensure that all your experiences -- trials, false starts, mistakes, deception, suffering, passion, loving, hoping -- can be subsumed totally in your objective. This objective is to make yourself into a necessary chain of culture links, and from this necessity to draw general conclusions about current cultural needs.*

This method is to create a link between one's own evolving state of mind and the broader cultural needs of the community.

Thus, for the shaman, so called "self-involvement" is absolutely essential as the means by which the community is served. There is no moral dichotomy here: no moral schism that definitively separates the self from others.

--
*  The ladder, by means of which one ascends the heavens, is part of ancient shamanic tradition.

Women need, first, to understand that patriarchal moral constructs have nothing to do with the real world, even though the effects of patriarchal accusations are quintessentially real and concrete. I know that this is intuitively very hard to grasp because as humans the real world ought to be our main reference point and most intelligent people understand that there are real consequences for real actions. But, according to patriarchy, women occupy the realm of the petty, therefore to do harm to women is not considered significant -- it is also called "petty".

 Patriarchal men will apply this term to any situation that involves women, not because what happens in the domestic abuse situation is actually petty, but because women themselves are considered irrelevant under patriarchy.

Women often have a very hard time understanding this. They take the criticisms that they are being "petty" as having practical or concrete meaning. Many of them try to rise above their own putative "pettiness" by conforming more to what males expect. But, they misunderstand the criticisms that are leveled against them: "petty" doesn't have anything to do with any woman's actions, whether right or wrong. The ideology of patriarchy doesn't work this way. "Petty" is a metaphysical (meaning, unchanging) judgment about women in general, unrelated to your actions. You can't rise above this criticism of "pettiness", because so far as patriarchy is concerned "pettiness" is what defines your female nature -- it's what patriarchy thinks "you are".

How we can get out of these traps that patriarchy sets for us it to realise that there is nothing we can do to improve our "natures". If we fall into the trap, we will try to keep improving and improving, believing that one day we will be deemed to be less than petty. But, that isn't how patriarchy works. You can't escape this criticism, ever, because of your gender. So what are you going to do about it?

There are many things you can do. You can educate yourself about patriarchy. You can take up self-defence. You can stop tolerating men's emotional blackmail. They say: "If you take offence at my abuse, you're being petty!" You need to remind yourself that you have nothing to lose by taking offence, since you WILL be considered petty anyway, no matter what you do.

But the situation is far from hopeless. Feminism had already made some inroads into many societies and even those countries which are considered to be further behind the most advanced countries, in terms of the industrial revolution, have some feminist stalwarts.

Actually, women who have insight into the metaphysical constructs of patriarchy can make themselves very, very free indeed. They no longer buy into the emotional blackmail that is used to control other women through generating in them a sense of guilt and inadequacy. Such women can look at the games that these patriarchs play, which broadcast their inadequacies and fears.

"Why not face the world as a real human being, rather than try to manipulate others to do your will?" we should ask, when people try to bring us down with forms of emotional blackmail that slight our characters.

We can now actually see behind that manly mask and notice the crumbling and weak person there, who just wants to use patriarchal ideology to help him get his own way.