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welcome, to the lab of the zeroheroes !
here, in 0 time & 0 style, we'll try to serve you some interesting ressources, statements, manifests, study's, archives and other stuff that might help you to get . . . totally lost!
image (c) Bert Lezy
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image (c) Bert Lezy
Monday, May 03, 2004
SHAMANS AND SHAMANISM
BY:
JOSE MARIA POVEDA
PRESENTED BY:
the Wanderling
WHAT IS A SHAMAN?
The Shaman is a survivor, he has passed in one way or another through pain, disease and death.
One of the qualities that makes the Shamanic phenomenon admirable is its generalized presence among all the groups that make up our predecessors. His practices, though they evolve in the actual moment, work with elements, basic references, archaic symbols and emotions already present since the origin of humankind. When the geographical distribution of Shaman practices are studied the presence of analogous activities in the five continents stands out.
The map of the world the Shaman operates in can be understood from what is psychologically called "modified states of consciousness" (understanding as consciousness the capacity of "noticing", from the Latin cum-scire, "knowing with"). These states, which usually are accessed through a period of transition, are sometimes identified as trance or journey. The modified states ordinarily evolve as:
1. Transition from the usual state
2. The modified state
3. Transition to the usual state
Not only the healer is in these states, but also the attended person and many times the other participants.
Many strategies exist in order to modify the state of consciousness, most of which do not include the use of psychoactive substances. As experience is acquired it is easier to enter in them. A similar experience develops with relaxation techniques.
Natural changes of the state of consciousness happen during the day. During the period of sleep, modifications of the different characteristics in the level of consciousness and its content occur. One of the hypothesis for explaining them, is the possibility of passing from a usual consciousness to that of the world of the dreams without first passing through the relaxing phases at the beginning of sleep.
ORIGIN OF THE WORD "SHAMAN"
The term "Shaman" wears a halo of mystery and can evoke diverse and even contradictory realities. This isn’t strange because for us, it refers to something of ancestral origin, and the creation of culture has separated us from its methods, often archaic and extreme.
The word shaman, used internationally, has its origin in manchú-tangu and has reached the ethnologic vocabulary through Russian. The word originated from saman (xaman), derived from the verb scha-, "to know", so shaman means someone who knows, is wise, a sage. Further ethnologic investigations shows that the true origin for the word Shaman can be tracked from the Sanskrit initially, then through Chinese-Buddhist mediation to the manchú-tangu, indicating a much deeper but now overlooked connection between early Buddhism and Shamanism generally. In Pali it is schamana, in Sanskrit Sramana translated to something like "buddhist monk, ascetic". The intermediate Chinese term is scha-men. The Siberian and Central Asian peoples also had local terms for the Shaman. In alataic Turkish it was kam, in Yacuto, ojon (and the female shaman was the udujan), in the Butirates, böo, and in Central Asia, bakshi, for the Samoans, tadibe, Lapps, moita, Finnish, tieöjö and Hungarians, táltos (see pp.411 and ff.). See as well SIDDHIS: Supernormal Perceptual States.
This knowledge or wisdom, in the Tungu languages, implies in one way or the other mastery of the "spirits", whose powers can be introduced by the Shaman into himself at will, using them in his own interest, especially in order to help others who suffer because of spirits.
Shamanic activities are considered in relationship to the actual world as belonging to far-off marginal geographical areas or border groups conceptually diffused.
For many investigators, the Shaman acts in an area of reality often shared by mystics and doctors (H.E. Sigerist, 1987; M. Harner, 1987; S. Kakar, 1993; S. Krippner and P. Welch, 1992; F. De Oleza, 1996).
The Shaman includes in his activities what would be proper for a prehistoric psychiatrist or psychotherapist. Especially, if one considers the "prehistory is a way for the expansion of consciousness. It is a activity in the development of our real life, with which we help ourselves and others in order to awake from the stupor of unconsciousness and ignorance knowing who we really are." (D. Shainberg, 1993)
DEFINITIONS OF "SHAMAN"
Many definitions of "Shaman" exist:
- "Indigenous healer who deliberately alters his consciousness in order to obtain knowledge and power from the world of the spirits in order to help and cure the members of his tribe" (S. Krippner, 1990)
- Among the Ojibway, speaking of the Midewiwin, a Secret Ojibwa Medicine Society: "It is the person, man or woman, who experiences, absorbs, and communicates a special form of support, of healing power" (A. Grimm, 1987)
- "He who knows the archaic techniques of ecstasy" (M. Eliade, 1972)
- "A person to whom special powers are attributed for communicating with the spirits and influence them dissociating his soul from his body. The spirits help him do his chores which include discovering the cause of sickness, hunger and any disgrace, and prescribing an appropriate cure. They are found among the Siberians and other Asiatic people; his activity also evolves among many other religions and with other names." (The Cambridge Encyclopedia, 1990)
"A person prepared to confront the greatest fears and shadows of the physical world." And depending on the results: "A healer who has experienced the world of darkness and who has fearlessly confronted his own shadow as much as the diabolic of others, and who can successfully work with the powers of darkness and light." (J. Sams, 1988)
- "A guide, a healer, a source of social connection, a maintainer of the group’s myths and concept of the world." (R. N. Walsh, 1990). It also serves for referring to someone who is "hyperactive, excited or in movement", or who is "capable of warming himself and practicing austerities." (R. N. Walsh, 1990)
- "Archetypal technician of the sacred. His profession evolves in the space that united mythical imagination and ordinary consciousness." (S. Larsen, 1976)
- "Person of any sex who has a special contact with the spirits (understood as forces not easily put into evidence) and capable of using their ability in order to act upon those affected by the same spirits." (M. Harner, 1989)
- "Great wizard and priest of certain primitive peoples, especially from North Asia. The Shamans of Siberia are among the most famous." (Diccionario de las CO; El manual moderno, 1985)
- "The eternal art of living in harmony with creation." (J. Matthews, 1991)
There are three key elements for defining Shamans:
- They can voluntarily enter altered states of consciousness
- In these states they can feel themselves "travel".
- "They use these journeys as a method of acquiring knowledge or power and for helping the people of their community." (R. N. Walsch, 1990)
...more on http://sped2work.tripod.com/shaman.html
Shamanism
This section has texts about Shamanism and Animism. These are traditional belief systems which consider the entire universe to be alive and interconnected. Shamanism in practice is used to heal and enlighten, using ceremonials which can include rhythmic music, mind altering drugs and mythic journeys into the subconscious. There are also numerous descriptions of Shamanism and related topics in the Native American, the Traditional Asian, Australian, Pacific, and African sections.
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JOSE MARIA POVEDA
PRESENTED BY:
the Wanderling
WHAT IS A SHAMAN?
The Shaman is a survivor, he has passed in one way or another through pain, disease and death.
One of the qualities that makes the Shamanic phenomenon admirable is its generalized presence among all the groups that make up our predecessors. His practices, though they evolve in the actual moment, work with elements, basic references, archaic symbols and emotions already present since the origin of humankind. When the geographical distribution of Shaman practices are studied the presence of analogous activities in the five continents stands out.
The map of the world the Shaman operates in can be understood from what is psychologically called "modified states of consciousness" (understanding as consciousness the capacity of "noticing", from the Latin cum-scire, "knowing with"). These states, which usually are accessed through a period of transition, are sometimes identified as trance or journey. The modified states ordinarily evolve as:
1. Transition from the usual state
2. The modified state
3. Transition to the usual state
Not only the healer is in these states, but also the attended person and many times the other participants.
Many strategies exist in order to modify the state of consciousness, most of which do not include the use of psychoactive substances. As experience is acquired it is easier to enter in them. A similar experience develops with relaxation techniques.
Natural changes of the state of consciousness happen during the day. During the period of sleep, modifications of the different characteristics in the level of consciousness and its content occur. One of the hypothesis for explaining them, is the possibility of passing from a usual consciousness to that of the world of the dreams without first passing through the relaxing phases at the beginning of sleep.
ORIGIN OF THE WORD "SHAMAN"
The term "Shaman" wears a halo of mystery and can evoke diverse and even contradictory realities. This isn’t strange because for us, it refers to something of ancestral origin, and the creation of culture has separated us from its methods, often archaic and extreme.
The word shaman, used internationally, has its origin in manchú-tangu and has reached the ethnologic vocabulary through Russian. The word originated from saman (xaman), derived from the verb scha-, "to know", so shaman means someone who knows, is wise, a sage. Further ethnologic investigations shows that the true origin for the word Shaman can be tracked from the Sanskrit initially, then through Chinese-Buddhist mediation to the manchú-tangu, indicating a much deeper but now overlooked connection between early Buddhism and Shamanism generally. In Pali it is schamana, in Sanskrit Sramana translated to something like "buddhist monk, ascetic". The intermediate Chinese term is scha-men. The Siberian and Central Asian peoples also had local terms for the Shaman. In alataic Turkish it was kam, in Yacuto, ojon (and the female shaman was the udujan), in the Butirates, böo, and in Central Asia, bakshi, for the Samoans, tadibe, Lapps, moita, Finnish, tieöjö and Hungarians, táltos (see pp.411 and ff.). See as well SIDDHIS: Supernormal Perceptual States.
This knowledge or wisdom, in the Tungu languages, implies in one way or the other mastery of the "spirits", whose powers can be introduced by the Shaman into himself at will, using them in his own interest, especially in order to help others who suffer because of spirits.
Shamanic activities are considered in relationship to the actual world as belonging to far-off marginal geographical areas or border groups conceptually diffused.
For many investigators, the Shaman acts in an area of reality often shared by mystics and doctors (H.E. Sigerist, 1987; M. Harner, 1987; S. Kakar, 1993; S. Krippner and P. Welch, 1992; F. De Oleza, 1996).
The Shaman includes in his activities what would be proper for a prehistoric psychiatrist or psychotherapist. Especially, if one considers the "prehistory is a way for the expansion of consciousness. It is a activity in the development of our real life, with which we help ourselves and others in order to awake from the stupor of unconsciousness and ignorance knowing who we really are." (D. Shainberg, 1993)
DEFINITIONS OF "SHAMAN"
Many definitions of "Shaman" exist:
- "Indigenous healer who deliberately alters his consciousness in order to obtain knowledge and power from the world of the spirits in order to help and cure the members of his tribe" (S. Krippner, 1990)
- Among the Ojibway, speaking of the Midewiwin, a Secret Ojibwa Medicine Society: "It is the person, man or woman, who experiences, absorbs, and communicates a special form of support, of healing power" (A. Grimm, 1987)
- "He who knows the archaic techniques of ecstasy" (M. Eliade, 1972)
- "A person to whom special powers are attributed for communicating with the spirits and influence them dissociating his soul from his body. The spirits help him do his chores which include discovering the cause of sickness, hunger and any disgrace, and prescribing an appropriate cure. They are found among the Siberians and other Asiatic people; his activity also evolves among many other religions and with other names." (The Cambridge Encyclopedia, 1990)
"A person prepared to confront the greatest fears and shadows of the physical world." And depending on the results: "A healer who has experienced the world of darkness and who has fearlessly confronted his own shadow as much as the diabolic of others, and who can successfully work with the powers of darkness and light." (J. Sams, 1988)
- "A guide, a healer, a source of social connection, a maintainer of the group’s myths and concept of the world." (R. N. Walsh, 1990). It also serves for referring to someone who is "hyperactive, excited or in movement", or who is "capable of warming himself and practicing austerities." (R. N. Walsh, 1990)
- "Archetypal technician of the sacred. His profession evolves in the space that united mythical imagination and ordinary consciousness." (S. Larsen, 1976)
- "Person of any sex who has a special contact with the spirits (understood as forces not easily put into evidence) and capable of using their ability in order to act upon those affected by the same spirits." (M. Harner, 1989)
- "Great wizard and priest of certain primitive peoples, especially from North Asia. The Shamans of Siberia are among the most famous." (Diccionario de las CO; El manual moderno, 1985)
- "The eternal art of living in harmony with creation." (J. Matthews, 1991)
There are three key elements for defining Shamans:
- They can voluntarily enter altered states of consciousness
- In these states they can feel themselves "travel".
- "They use these journeys as a method of acquiring knowledge or power and for helping the people of their community." (R. N. Walsch, 1990)
...more on http://sped2work.tripod.com/shaman.html
This section has texts about Shamanism and Animism. These are traditional belief systems which consider the entire universe to be alive and interconnected. Shamanism in practice is used to heal and enlighten, using ceremonials which can include rhythmic music, mind altering drugs and mythic journeys into the subconscious. There are also numerous descriptions of Shamanism and related topics in the Native American, the Traditional Asian, Australian, Pacific, and African sections.
::: to the top :::
::: to the lab-archives :::
::: to the :::nostress::: homepage :::
::: to the :::nostress::: archives :::
::: to the pics :::
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