Shamanism and its place in human culture. Kamlany is a shaman ritual

Chapter 7. Kamlany Shaman

From the analysis of accumulated materials it follows that Nenets Shamanism is a slim religious system, which has the main features of polyterism: ideas about supernatural forces, a ritual complex, recently religious organization. It includes concepts about nature, man and society, moral attitudes, and therefore constitutes the worldview of traditional culture.

The most important rites were carried out in the form of rocks, which were performed mainly on the established common canons. Shamans skillfully used the impressive strength of a combined aesthetic impact on people. Images of perfumes and gods, semi-luminous, incense, singing, etc. created by the participants of the rite, the special attitude that is necessary for the sacred. Nenets Shamanism has developed a whole system of emotionally rich ritual actions that can have a huge impact on the human psyche.

The whole organization of the Kamlany Nenets Shaman demonstrates the modeling of space, objects and phenomena, animals and birds, spirits and living people who are in complex relationships. Shamanskoe Kamlany is not a simple religious act, but a whole complex of theatrical religious actions that combine the word, singing, illusion, hypnosis, visual arts, sacral flavors, music. The mighty background of these actions served spiritualized surrounding nature, sensitive to the actions of a person.

The most important means of psychological impact on those held in Kamlania were the word and singing. According to the views of the Nenets, as many other peoples, folding, harmonized speech of chants has a miraculous property. According to archaic beliefs, the perfume loves a bright, expressive word. Poetic texts of calls or spells addressed to spirits were usually in the form of a song or a cleattee. According to the conviction of shamans, these texts were transferred to them over and were sacred. The meaning of chants, as well as the peculiar shamanic vocabulary, is largely mysterious and require a long study. Call melodies were individual developed by each shaman to their taste on the basis of traditions and voice capabilities. By melodies, you can find out the shaman of which category it belongs. The ritual singing, accompanied by blows to the tambourine, made a strong impression on the participants of the Kamlany, forcing the reality of shaman to communicate with spirits, strengthening the ancient faith in the ability to arrange all-voltage creatures to itself. Used in Kamlany and the ability of the shaman to imitate the voices of animals and birds.

Shamanship is similar to the theater of one actor, reincarnating alternately into various characters. This requires special talent - observation, developed imagination, the ability to absorb and summarize a variety of knowledge, good memory, temperament, the ability to own body movements and soul. Shaman is the same actor, but the actor of the priesthood, for which special details are characterized, to which special expectations of the audience are directed. Shaman also director, playwright, artist. Each time, by performing a traditional ritual, it enriches actions and speech with new life observations, thoughts, takes into account a specific environment.

The cult activity of the shamans had a huge social importance. The rites conducted by them created the visibility of the fight against misfortunes and troubles, from time to time we have fallen into full or individuals. In addition to real misfortunes, imaginary, but nevertheless generating anxiety and feeling of uncertainty: bad sleep, bad signs (disgraceing dogs, roron karkay, etc.). Shamans, referring to the spirits, directed their efforts to make peace in the soul of relatives, support them in the difficult struggle for existence.

The system of iconic practice, especially Shamansky Kamlany, played an important role in the religious life of the people. Kamlany includes various ritual complexes that are carried out in a clear logical sequence. Forms of shamanic ritual actions are very diverse and have a certain order. The manifestations of the cult activity are due, on the one hand, the nature of the worldview, primarily the ideas about the supernatural forces, the soul, death and the other world, on the other - the real life of people, their practical inquiries and needs.

The structure of the ritual action contains the following items:

1. Preparation for Kamlania Shaman himself and rite participants (in mind, in particular, psychological training).

2. Determination of the goal of the journey of the shaman.

3. Calling spirits-assistants.

4. Chaman's journey.

5. Return of shaman, etc.

Shaman's actions are perceived by Kamlany's participants as effective mediation between people and the surrounding multidimensional and unknown world.

The separation of nonsense shamans in categories affected the peculiarities of their religious and cult practice, pronounced mainly in rocks with various sacrifices. These features depended primarily from the functions of the shamans of each category, on which areas of the universe were open to Shaman for his imaginary travel. The nature of the professional knowledge of Shaman (in particular, his awareness of the routes of space travel, spatial orientation in the worlds inhabited by spirits and deities), and the ways of his ritual intercourse with deities and spirits, and the use of special shamanic terminology.

Shamansky Mysteries were arranged, as a rule, in the evening, after sunset, and were held in a fairly fast rhythm. In Kamlany, the Nenets could have been present all. The audiences were supposed to come in advance, since the head of the door of the plague was usually closed. Each invitation of Shaman was tested by a number of prohibitions and rules. In the event of a disease or death, someone from family members sent a special race for the shaman. The minister of the cult was celebrated as an honorary guest. Even before his arrival, preparation began for the upcoming Kamlia. The Chum was purified (Nyromda "MBVA) smoking a special mixture (Topt). Before Kamlomania, the fire was reduced so that it would be barely barely. The cleansing was exposed and all those present: they were stepped over smaller coals with smoking grass and beaver wool at the entrance to the Chum. Assistants Shaman prepared in advance everything necessary for Kamlany - victims of spirits, tambourine and litter for seating. Having finished cleansing the plague, the shaman fured the tambourine and sat down at the purified place at the fire.

The complexity of the ritual depended on the strength of the Spirit, who was united to the body of the patient or the soul kidnit (Ind1). With a slightly dismissed, sent by a small evil spirit, Shaman called on his spirits and, after a short spell, was limited to the fact that he treated them. In severe diseases, complete rocks were performed, sometimes two nights and a complicated multi-acting mystery.

Kamlany began with the treats of the patrian protorters, to which he belonged to the patient or in the dwelling of which was held a healing session. Shaman three times greatly beat in the tambourine, and then, rhythmically swaying his head, began to sing, turning to the spirits. In his chant, he was talking about every spirit: where he lives and where he loves to relax, on which deer goes, what tasks to him for the power, etc. If the shaman does not fulfill this program, then the perfumes may consider that they are not paid enough attention, Not proper respect, and the efforts of Shaman will not lead to success.

The as follows of Kamlany was the appeal of Shaman's Assistants. Turning to them, the shaman strongly emphasized their power, thanked them and asked for favor. In addition, the shaman asked for help and blessings from local perfumes - the hosts: the Spirit of Fire - Tu "Erv, the Spirit-owner of the terrain - I" Mal Wesoko, the owner of Jeppntopnn kind - lies "Kas, Family Patron Spirits - Muyad" Hada, IBIs "Partty, etc. Then he found out the cause of the disease or misfortune and reported to those present that for cure it is necessary to deliver such a spirit for cure, to persuade him to return to man well-being. To achieve this goal, the shaman with the help of their protorted spirits and perfume spirits was to go to the lower world.

Before traveling to the underground world, Shaman said with his native side. Then he depicted, how travels to the habitat of the Spirit, which was located the disease. On the way to the kingdom of Iga, Shaman passed through seven obstaclecycle layers. Staying at each of them, the shaman turned to their owners with a request to skip it further. Sometimes Shaman brought them a victim in the form of blood, water or vodka. During the Kamlany, he demonstrated his power before evil spirits, she tried to convince them that he was in good relations with the Terrible owners of the Earth - I "Mal Whel-Soko, IBIs" Parytia, Numegampi, etc.

Upon arrival at the place of residence of the Spirit, Shaman asked the kidnapper to return the soul of the patient. The spirit, laying the disease, was usually scolded and refused to give his prey, but then agreed, subject to a special sacrifice to him. He reported on this shaman's mouth, and thus the message became known to relatives of the patient. Animals that were intended to sacrifice spirits, the Nenets did not cut, but sought. If the Spirit was satisfied with the received gift or victim, then he looked at the soul voluntarily. In some cases, he did not give a soul, then the shaman took her strength or sought his deception.

The most difficult in the ritual practice of shaman are the actions associated with the funeral. The author's task does not include a comprehensive and consistent consideration of the funeral ritual. I note only the main, most characteristic moments of the Kamlany Shaman, committed during the death of man.

In the traditional worldview of Nenets, death, as already noted, is not a complete denial of life, but the transition from one form of being to another. The death itself does not inspire a special fear, but even the idea that the soul of the deceased, deprived of the funeral rite will not find peace in the world where he will be abide. Therefore, nonsense was very important attached to the fulfillment of the last debt before the dead. The Complex of the Action committed was designed in detail. At the funeral, the social position of man, his gender, age, place and time of death, causes and the type of death were taken into account. Having all this into account, relatives determined the reference method, a set of objects that need to be put into the grave. The implementation of the funeral rite was the Function of Sambdor's Shaman.

Kamlany was held on the night after the funeral and consisted of several independent rites, which were sometimes accomplished individually. At first, the shaman talked to the deceased, recognized the cause of death and found out whether the deceased human soul was charged. Then the shaman proceded to the wires of the deceased in the afterlife, that is, to the country of ancestors.

According to the stories of informants, the souls of sinners - those who committed the crime - NGA or his assistant leads to the Underground World and there works on them the court and massacre. The life of virtuous people in the afterlife appeared to the Nenets in all a similar to life on earth. In another world, the soul of these people find their friends, relatives and acquaintances. In the afterlife does not fall soul suicides, drowned. The souls of the drowsy are becoming water spirits, and the souls of suicides and people who died not with their death can turn into evil spirits, which alone wander on earth and harm primarily to their relatives. To this not happen, the shaman was invited.

For the rites of the wires of the shower suicides and died unnatural death prepared special means. Shaman fured everyone in the plague, then called the soul of the late. With her appearance, the shaman asked for whom she was insulted, and asked her to follow him to the world, where relatives were waiting for her. After that, Shaman led the soul into the afterlife. With proper observance of all rites and prohibitions relating to the funeral, the deceased was serving the ancestors in the world. In disruption, he turned into an evil spirit and remained on earth, making harm to people.

The third kind of rite associated with the funeral was made by the image of the deceased (Ngytyrm or Sirling). The image was thought of making seven years after the death of man. According to the beliefs of the Nenets, the spirit of the deceased travels and lives seven years in the other world.

During this time, the soul passes the test and cleansing, to then return to the world of alive for the protection of relatives from evil spirits. But the soul of the deceased can come back and adjusted to the manufacturer only with a shaman.

After seven years after the death of a person, Sorodi was walked on his grave and from the end of the tomb of the tomb was cut off a small piece of wood, about 30 cm, the doll was cut out of it, for which the clothes were sewn depending on the floor of the deceased. Before the start of the Kamlany, the Chum and all those present were emphasized for cleansing. Shaman called the spirit of the deceased, invited him to try food, cooked especially for him. Spirit appeared. Shaman asked how he lives in another world, as relatives live, etc. After this conversation, the shaman was cooled by the consent of the Spirit for the relocation of him into a new body. With Ngyytyrma, they turned out to be with a living person: they talked to him, fed him, put to sleep.

The journey of Shaman to the upper world had a lot in common with the rite, portrayed the journey to the lower world. Before Kamlany, the shaman brought the sacrifice to the main divine - numu. The road to his kingdom, according to the ideas of the Nenets, was running through seven areas where the seven sons of Numa live. In each of them, the shaman stayed, asked their owners to miss his further and brought them a sacrifice of a deer or an alcoholic beverage, which watered on the corner. In the sky, as on earth, there were mountains and passes, lakes and rivers. At the end of the way there was the land of the noma himself, where he glowed as a month, the Golden Mountain and shone like the sun, his dwelling. Journey to the sky could do not every Toothice.

The final act of Kamlany was the wires of shamanic spirits. Before saying goodbye, the shaman pre-treated and called the Spirit with whom he was conversation. If any of the shaman forgot, then this spirit was satisfied with his misfortune or the next time he did not help or even walked Shaman on a journey.

The activities of Nenets Toothice were very active and multifaceted. They participated in all the affairs of public and family life. In accordance with this, the functions of shamans associated with the economy, fishery, childbearing, and health conservation, etc. were distributed and, etc. However, as many researchers have already noted, the shaman profession is far from favorable. Not all employees of the cult believed to the wealthy part of society, among them were middle peasants and poor people. The activities of Shaman took a lot of time, and it is hardly enough remuneration to him that received pennies and gifts served. In the pre-revolutionary period, the shamans simply could not live only for funds from Kamlany. Kamlaley they are not only not every day, but not even every week or a month; Large Kamlany, especially the heavenly deities and spirits, were held once a year. Consequently, the income from Kamlany was very limited.

E.A. Torchinov

Torchinov E.A. Religions of the World: Experience of the Exchangeable. Psychotechnics and transpersonal states. - 4th ed. - SPb.: ABC-Classic, St. Petersburg Oriental Science, 2005, p. 123-143.

Shamanism as a system of psychotechnics

What is the difference between shamanism from other early forms of religion and why exactly did we decide to pay special attention?

The giant number of articles and monographs is written about shamanisama, and nevertheless, even the criteria for the assignment of one or another religious phenomenon to shamanism are not enough 7 , not to mention the fact that some ethnologists tend to separate shamanism as a conceptual model from shamanism as a certain type of religious practice. In this paper, we will follow the criterion proposed by M. Eliad in its famous book, and we will understand the archaic technique of ecstasy under shamanism, that is, a primitive psychotechnic. It is her presence and allocates shamanism from other early forms of religion. Moreover, precisely because the transpersonal moment is first pretty purely presented in shamanism and shamanism is the first of the forms of religion, which has enough formed psychotechnics, we are inclined to a certain extent to look at it as the earliest example of religion in your own sense of the word, As an anthropological and existential phenomenon of a religious nature, in which its own sign of religion is presented directly and directly.

Indeed, with the exception of psychotechnics, there is nothing unique in the shamanisama, because all the cosmopolitan and cosm documencies and ideas used or disposed by shamanism (the three-way division of the world, the image of the world axis, etc.), there were before him, and besides him. And deeply rights by M. Elyad, who considers the feature of the shamanism
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The fact that he made these ideas in the content of individual religious experience, or rather, simulated its shape according to the sample of generally accepted cosmological representations, using them and to describe its purely personal experience of deep experiences. We will quote M. Elyade himself: "In archaic cultures a message between heaven and land is used for sacrifices of heavenly gods, and not in order to take a specific and individual ascent, which remains the lot of shamans. Only they know how to rise to the sky through the "central hole" 8 , Only they transform the Summeological Concept into a specific mystical experience. This is an important point: it shows the difference that exists, for example, between the religious life of the North Asian people and the religious experience of his shamans - this last has an individual and ecstatic experience. In other words, the fact that for the rest of the community remains a cosmological ideogram, for shamans (and other heroes, etc.) becomes a mystical route. The first center of the world allows you to send to the heavenly gods of your request and offering, while the second it gives the opportunity to fly in the literal sense of the word. The real message between the three space zones is possible only for these latter.<...> Shamans themselves - some - created cosmology, mythology and theology of their tribes; They only introduced them to their inner world, tested and used as a route for their ecstatic travels " 9 . In the course of the development of shamanism, his psychotechnical element is even more intensifies, and those types of shamanism, which, essentially, are transitional from early forms of religion to religions of pure experience, seek to strengthen the role of a psychotechnical element leading to transpersonal experiences (Trans "in the terminology of Eliad ). Eliad offers the following explanation of this phenomenon; "For example, whether the deviation of the shaman trance is not obliged from the" norm "of the fact that the shaman is trying to try on a specific experience of symbols and mythology, which are not subject to experiment at its very nature, are not amenable to" specific "experience"; in a word,
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Not the desire to achieve at any cost and it does not matter what method as the ascension in the flesh, mystical and at the same time real travel to the sky - whether it led to the wrong trance that we observed; Isn't it, finally, such a behavior of the inevitable consequence of the desperate desire to "survive", and in other words, "try on the experience" that in the current human condition is possible only in the plan "Spirit"? " 10

In this quote, only one point causes our disagreement with Eliad - in our opinion, people in all ages, from shamans to Indian Yogins and from Offikov and Gnostics to "Scientologists", engaged in experiments with the psyche, seeking to believe the experience of doctrinal provisions and dogmatic schemes, Which, in turn, directly or indirectly also spoke to experience and experience. Sometimes these experiments led to the creation of such a psychotechnical miracle as Indian yoga, genuine science of spiritual business, and sometimes - to the emergence of a dubious "cult". In the case of shamanism (leaving unanswered the question of whether there was no original skomomology based on a natural and unconscious psychotechnical experience) the excessive presence of a psychotechnical factor in it led to the deformation of the initial model, to decline with shamanism as a clearly defined cultural and historical phenomenon and its Insurance (at least in some regions) in the religion of pure experience. Shamanism was a shamanism, while psychotechnical and cloumsological (archaic in nature) aspects were in harmony and harmony. But as soon as the overseas of psychotechnics led to a realization of the insufficiency of old myth and cosmology, neither the form of description-new experience, nor as its conceptual support, shamanism entered into a crisis that led in some cases to the emergence of higher order religions (a characteristic example - Taoism).

It is important to note another significant difference between the psychotechnics of shamanism from psychotechnical methods in the religions of pure experience. In the first case, psychotechnics (in the classic version) is aimed at quite utilitarian purposes: Shaman enters into the sphere of transpersonal experience or during
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Initiation, or speaking as a psychopompom (conductor of the souls of the dead to the light), or in order to cure a patient, etc., whereas in the religions of the pure experience of psychotechnics there is a means of comprehending the truth, liberation, salvation or self-realization (Wed: "and know Truth, and truth will make you free " 11 ).

This difference very accurately noticed the Japanese scientist Izucus Toshikhiko in his article "Mythopoietic" ego "in shamanismé and Taoism" 12 : For shaman, there is a gap between its power acquired in the trance, and its condition in everyday life, whereas for Daus and the other one and inseparable. Because the poet-shaman Quysu Yuan (III century BC) cums the life of suicide in the waters of the Milo River, and the Lyrian Hero of ODD "Far Strest" ("Yuan Yu") enjoys the contemplation of the source of all the existing, walking his "Magic Flight" .

Not set to a comprehensive description of shamanism (phenomena, like other forms of religion, truly universal, having a place in the Siberian Taiga, and in Tundra, and in Indonesia and in both America and in Oceania, and in other places), we We restrict ourselves to the general information (illustrating it with one or two examples) on the following aspects of shamanism: "Shaman's disease", initiative rituals, experiences I am Kamlany as the main form of shamanic psychothechnics, which includes the "magic flight" in the heavenly world or descent to the underground. After that, we will offer the possible psychological interpretation of the phenomena under consideration. Examples are mainly taken by us from the monograph M. Eliad as a kind of compendisum of materials on shamanism.
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"Shaman's disease"

In the shamanisama of various peoples, we meet with a unique phenomenon, called the "Shaman's disease" and representing the evidence of the shamanic calling of the future Adept. Although the "shamanic disease" and very common in various regions, but it cannot be considered an indispensable attribute of shamanism. We meet with it only where there is an idea of \u200b\u200bthe chief of Shaman and where the future shaman turns out to be powerless before the will of the spirits, which is not agreed with the personal will of the chosen one (this is very characteristic of Siberian shamanism). In the same traditions, where the future shaman or is elected in childhood by the practitioner Shaman, or the shamanic ministry becomes the result of a conscious and voluntary choice of a person (like Eskimos), "Shaman's disease" is unknown. Very often we meet with this type of psychophysical pathology in the birth of hereditary shamans, even if the descendants of the Shamansky kind are completely rummaged with the tradition. There are cases when young people from the shamanic families raised in the conditions of Soviet society, in atheistic and materialistic convictions, nevertheless suffered from the "Shaman's Disease" and got rid of it, just starting practicing Shamanic Psychotechnic and, essentially, becoming shamans.

What is the "Shaman's disease"? This is a whole complex of pathological conditions that are experiencing future shamans in youth (often in a publ time) and who are in the eyes of Shamans testimony of a person's chief spiritualities for the shamanic ministry. Very often, a person is trying to resist these states, not wanting to become a shaman, but the pathological symptoms grow up, becoming painful and intolerable. And only by contacting Shaman and passing through the shaman initiation (initiation), the person is entirely getting rid of painful sensations. "Shaman's disease" is usually manifested in the attacks of drowsiness, headaches, nightmares, auditory, visual hallucinations and other forms of pathological conditions. The patient begins to hear the voices of spirits that call him, sees strange and frightening visions. After the shaman initiation and the start of shamanish activity, all these symptoms are forever pass, which is explained by shamanists as the result of the person's follow-up to their vocation and consent to the will of the powerful spirits and shaman ancestors.
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The phenomenon of "Shaman's Disease" forced many researchers (Olmarsk, Noradze, V. G. Bogoraz-Tang, D. F. Aberl, etc.) to see the roots of shamanism in psychopathology, namely in the so-called Arctic hysteria. This point of view was completely debunked by M. Elyad 13 .

Firstly, the Arctic hysteria (a very common disease in the northern latitudes associated with a lack of light, cold, vitamin deficiency, etc.) cannot be the source and the cause of shamanism, if only because shamanism (and "shamanic disease") is distributed Worldwide, but not only in the Arctic and subarctic regions. Extremely developed shamanic traditions exist in the tropics (for example, in Indonesia), where there are no reasons for patient psychopathology.

Secondly, the experiencies of neurotic and hysterics themselves are deprived of religious content and religious value and can be compared with religious transpersonal states only by some kind of purely external parameters. Moreover, the native carriers of the Shaman tradition are perfectly distinguished by the shamanic charisma from psychopathology: for example, epilepsy is very common among Sudanese tribes, but epileptics never become shamans.

Thirdly, the shaman is by no means a sick person, but a healed patient who fully controls his condition and the manager of them. The difference between the shamansky trance from pathological conditions lies in the fact that these are managed states achieved through a particular, developed psychotechnical procedure developed in this tradition.

Fourthly, shamans are the intellectual elite of their peoples. Their intellectual level and volitional qualities are generally significantly higher than their middle tribesman. It was the shamans who were usually the keepers of national culture and traditions, folklore and epic. Therefore, the authority of Shaman is extremely high in its environment, the latter is proved by the fact that in the early period of collectivization in the USSR Shamans very often elected collective farms by the chairmen.
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Here you should add that the shamanist activity was the ministry. "This is hard work," one Siberian shaman was expressed in conversation with ethnologists. And this is disinterested ministry. Funds for life Shaman usually mined other labor that did not have anything to do with religion (hunting, fisheries, etc.).

Thus, the psychopathological concept of shamanism can certainly be considered at absolutely non-relevant reality. In the meantime, we ask the reader to pay special attention to the following: Shaman passes through the disease and healed himself, moreover, passing through the disease, it comes out of it updated and with higher intellectual psychological characteristics than before it. The method of healing and self-discharged personality and individual abilities of the shaman is the initiation (initiation).

Shaman initiations

There are many different types of shaman initiation, but they all invariably include elements of the experience of death, dismemberment, purification and resurrection. In initiation, as it were, the "Old Man" dies and resurrects the renewed and fortified personality of the "new person", "Superman," of the Archaic Society.

Here is a person suffering from headaches, drowsiness, auditory hallucinations, etc., comes to Shaman and asks to teach him to shamanic ministry. For this request, a dedication is followed, during which initiating receives its first and most important psychotechnical experience. He is experiencing dying and death; It represents how his body is dismembered into parts, extract the internal organs and hang them on the hooks. Then they are boiled and released again. Essentially, this vision is akin to the biblical prophetic update, perfectly felt and described by Pushkin:
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And he my breasts shed sword,
And the heart was thrown out,
And coal, burning fire

In the chest, the hole was irrigated.
As a corpse in the desert I lay,
And the god of the voice appeared to me:
"Radan, the Prophet, and Wang, and End.
Fight MY WILL
And coming around the sea and land
Glagol Loggy Hearts People! "

Here, as in the shaman initiation, we see the Divine One, to whom the Higher Spirit (Seraphim) rejuvenates the eyes of spiritual vision, the ears of spiritual hearing, replaces the "felling and crap" "staining the suture of the snake" and finally replaces the "heart tremble" on "Coal, burning fire", after which the person who passed through death comes to a new, higher life and proceeds to fulfill its prophetic mission. As we all know from school textbooks, Pushkin meant under the prophet of the poet, but this rapprochement is far from randomly and deeply rooted in tradition. It is enough to remember the Arabs of the Queen of the District, completely definitely bringing the prophets and poets and seen in the poetic gift manifestation of the Divine Charizma, the ardent of the deities.

While the body of the shaman is dismembered or brewed in the boiler, acquiring new, sacred qualities, separated from the body of the soul of Shaman, to the top of the world tree, a giant bird with iron feathers and a long tail, a Bird of shamans; She puts soul into an egg lying in her giant nest, and raises until the Spirit of Shaman acquire sacred maturity. Then the soul of the shaman hangs out of the egg and enters the updated and reunited body. The dedicated resurrect is no longer a profan, but Shaman, ready for his ministry. The initiation is completed.

We will negate that the plot we described by us is some free generalization of the initiation experiences of dedicated different shamanic traditions (the dedication practices of Yakuts are at the base). M. Elyad describes the technique of the ritual of initiation and accompanying its experiences in the shamanic traditions of Yakuts, Samoymen (Nenets), Tungus, Buryat, Australians, South American Indians, Indonesians, Eskimos and other peoples, but everywhere we meet with the experience of the dismemberment of the body, death and resurrection, accompanied by a sense of healing and combance.
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Below we will consider the nature of the dedication from Eskimos as one of the most complex, interesting and characteristic (features of the mailing list here is that a candidate for shamans or a practitioner shaman, like an ammasalian Eskimo, or he independently make a desire to become Shaman, like Eskimos-iglilikov).

Ammasalikov's Eskimosov, Shaman (Angacon), chooses his disciples among the boys to six-eight years. Each shaman usually teaches five or six students. Training takes place in deep mystery. It implies privacy from the old grave or at the lake, where the student must rub two stones on each other and wait for special signs. Shaman explains the student that the bear will appear in front of him, which will keep all the flesh from him, so there will be one skeleton, after which the latter will turn new flesh, and then the resurrection will follow.

Labrador Eskimos believe that the great spirit itself appears in the form of a bear - Tongsoake. In Western Greenland, the dedicated remains "deceased" (unconscious) within three days after the appearance of the Spirit.

Having survived the death and resurrection, the new shaman passes the ritual of endowment by the forces and receives power over perfumes-assistants. After that, he usually goes to another teacher (as each shaman is considered a specialist only in one particular technique) and collects a whole premiece of perfumes.

Eskimos-Iglorals has an initiation ritual even more interesting. Wishing to become Shaman comes to the chosen teacher and asks his instructions. If he does not see obstacles, it agrees. Then the student and his whole family are in front of Shaman in sins (violation of taboos, etc.), after which the short period of instructions comes (sometimes five days), followed by a period of enhanced training in solitude. Then the initiation itself comes.
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Old shaman highlights the soul of a student from his eye, brain, internal organs, etc., so that the perfume can know that it is the best. After that, the new shaman acquires the ability to separate the soul from the body (something like the separation of the astral body of the Western Okkultism) and perform long-term "spiritual" travels in the airspace and depths of the seas.

Then, thanks to the efforts of the teacher, the dedicated is experiencing insight or enlightenment (angkakok or camanifer), which consists in the vision of mysterious light, which Shaman suddenly feels in the body and head. This light is similar to the shining fire, thanks to which the shaman can see in the dark (and literally, and in a figurative sense) even with closed eyes. He is also inherent clairvoyance and foresight.

The dedication gains a vision of light after long hours of waiting in his home, during which he is probably engaged in contemplation and the inconsistency of spirits.

K. Rasmussen, on whom M. Elyad refers, describes this experience in his book "Intellectual Culture of Eskimos-Igloilikov": "He is similar to how if the house in which he sits, suddenly soared up; Shaman sees far in front of him - through the mountains, as if the land was one giant plain, and his gaze could penetrate her edge. Nothing is no longer hidden from him; He not only can see things far away from him, but he can also see the souls, stolen souls that are locked in distant, strange lands or taken to the upper or lower world, to the country of the dead " 14 .

Here there are motives of ascent and flight, especially characteristic of shamanism, in particular inherent in Siberian shamanism. But the moment of vision of light, fotism, extremely characteristic of many developed forms of religion (from early brahmanism to Buddhist yoga and Christian mystics) is particularly interesting. An example of the Eskimo Shaman testifies that such experience has been available for an archaic person since unmeashable antiquity 15 .
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A very curious feature of Eskimo shamanism is the technique of contemplating his own skeleton, which is part of an individual psychotechnical experience of initiated. Long-term and persistent contemplation itself as a skeleton is accompanied by a kind of ascetic and involves the ability to a high degree of concentration and visualization. Shaman gradually as if removes the skin, muscles, removes internal organs, etc. until one skeleton remains from his body. During this contemplative procedure, the shaman calls each part of his body, every bone, using a special sacred shamanic language. So, having got rid of the transient and dying, from flesh and blood, and with the body to his substantial basis, as if joining eternity, the shaman devotes himself to serving, identifying with that primary, which will exist as much as the sun and the wind. Essentially, this moment of contemplating itself as a skeleton and is identical to the dedication, followed by the receipt of support from perfumes.

Unlike Siberian shamanism, where the vision of death, body dismemberment and. Ave. suggests the commission of these acts (killings, dismemberment) by other persons (shaman's ancestors, spirits, etc.), here to experience itself as a skeleton is perceived by a consequence of their own efforts in asceticism and psychotechnical contemplation. But also in Siberian, and in the Eskimo case, the reduction of themselves to the skeleton means an exit (in the terminology of the Elyad) beyond the limits of the profane to the sacred region.

Here, the bone is a symbol of the very source of life, the substantial basis of the existence, eternal and unshakable reality, not subject to the milk and volatile world of flesh and blood. To bring himself to a skeleton - it's as if again, telling Eliad, to enter the womb of the pristine life and survive a full update, a mysterious revival.

Note that this kind of psychotechnical techniques there are in highly developed religions, for example in Buddhism and Christianity. But here their goal is essentially different - the vision of the vanity and the instant to the worldly and profanic, universality of impermanence and the inevitability of death. However, since the experience of this "death remembrance" also leads to transcendence of the profanic level, you can say on the principal functional target identity of two approaches 16 .
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An example of Taoism, who preserved the original archaic semantics of the skeleton and bones, is especially interesting. "Tao De Jing" opposes the external and superficial beautifulness of the transient world (colors, sounds and attraction to them) the permanence and entities of the abdomen and bones, food and skeleton. Both equally symbolizes the substantiality and the limit reality of the inexpressible and "impassable" path - eternal Dao. This is explained by the already repeatedly observed by the non-separable communication of Taoism with the archaic type of thinking and the basic forms of archaic culture.

Summarizing the above, we note again that any initiative ritual is a mystery ritual and implies a direct experience of death dedicated to death, dismemberment of the body, the resurrection and transformation revival, not only the end of the "shamanic disease" in the case of the presence of such, but also turning a new shaman Personality of archaic society.

Shamanskoe rock.
Traveling to other worlds

For the initiation ritual, the shaman should be familiar with its spirits, who endow it with its forces, and putting on ceremonial vestments (shamanic costume) with a complex sovereign and psychotechnical symbolism, which we will not concern here in connection with the remoteness of this topic from our issues. 17 . Therefore, we turn to a brief consideration of the essence of Shamansky Psychotechnics - Kamlany (from the Turkic Word kam. - "Shaman"),

The initiative cycle itself is completed by a special shaman testing ceremony, which is sometimes called the dedication, which is wrong, since the actual dedication occurred much earlier (we described it above). After that, the devotation shaman passes

there is enough long training period, during which psychotechnical techniques takes place, meets mythology, cosmology, epic tales of their people, etc. Then the above-mentioned emphasis on the forces and ritual clothing are performed. In conclusion of this preparatory period, the shaman's approval ceremony in its status, a kind of "testing" of its forces and abilities, which can be considered a kind of "confirmation" of shaman.

Sometimes this event involves a multi-day public holiday, sometimes the shaman makes its first stone in privacy, in the presence of only his teacher. In some cases, such a confirmation of the dignity of the shaman includes various tests, as it happens to the Tungus-Manchurian peoples. Manchurian shaman, for example, should without any harm to go through hot coals, demonstrating insensitivity to the heat. The opposite test is carried out: nine holes are made in the midst of winter frosts in ice (by the type of slab) and the shaman (apparently, naked) should fit into one hole and get out of the second, to get to the third and so on, up to the ninth. The purpose of the test is to check whether the shaman has the ability to produce an inner fever, something like mental heat (Tummo), acquired in the process of light yoga Adepts of the Tibetan Buddhist School of Kague-Pa (Caud-PA), the so-called turnip (RES-PA). In general, it should be noted that Shaman's psychotechnics involves the achievement of a high degree of control over his psychosomatic functions. It is known (and this is witnessed by such authoritative scientists as S.M. Women's) that during Kamlany Shamans perform jumps of extraordinary height (this is due to shamanists ease of the body of a cloaky shaman who acquires the ability to levitation, and the ritual shaman's rugging can weigh up to 30 kg; Meanwhile, the people on whom Shaman drove during Kamlany, claimed that he did not feel his gravity), demonstrate superhuman power, invulnerability (Shaman skeins himself with knives or swords, not feeling pain and not finding any signs of bleeding), do not get burns , By burning coals, etc.
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Now it should be said about the status and functions of shamans in archaic societies. As a rule, the shamans occupied a very high social situation (the exceptions here are Chukchi), and the Buryat-Shamanists were even the first political leaders. Shaman from the priest should be distinguished - sacrifices and prayers are not the prerogative of Shaman. Even if the ritual of Kamlany implies a sacrifice, it sometimes does not make a shaman, but another priest. Also, Shaman is not involved in the performance of rituals of the life cycle (birth, marriage, pregnancy, death), except in cases where a person at that time needs to be protected. The main functions of the shaman - the functions of the healer, a sign and a psychopompome - the conductor of the souls of the dead in the otherworldly world. In some cases, the shaman uses its abilities for "smaller purposes" - weather predictions, search by clairvoyance of lost things, etc. Department and predictions are also an important function of Shaman.

In some traditions there is a separation of shamans on the "white" and "black" (for example, Ai Oyun and Abassi Oyuna in Yakuts or Sagani Bo and Karain Bo u Buryat), although this separation often has a purely conditional nature; For example, Ai Oyun ("White" shamans) Very often not shamans in general, but priests-priests. It is believed that the "white" shamans make ascent to the sky worlds and honor the heavenly gods or the highest god, and "black" shamans are connected with underground, chonic, spirits and make a descent to the lower world. However, as a rule, "magic (ecstatic) travels" and to the top, and in the lower world makes the same shaman.

After these brief comments, you can proceed to the characteristic of the ritual (session) of the Kamlany itself. Camlania is a ritual occurrence of Shaman to the Psychotechnical Trans (committed usually) to achieve certain goals. It is usually or healing the patient, for which it is necessary to find and return the soul stolen evil spirits
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(Sometimes it is necessary to determine which, since for shamanism is characterized by the idea of \u200b\u200bthe multiplicity of the souls, the latter exists in some more developed traditions - for example, the Chinese concept of animals, by, and reasonable, Hun, shower), or seeing the souls (one of the shower) The deceased in the other world. Sometimes Kamlany is also performed by "small" reasons (finding missing pets, etc.). But in any case, it implies a shaman's entry into a special state of consciousness (trance, ecstasy), implying or magic flight of the Spirit of Shaman, together with the helm of the assistants to the top either the bottom worlds, or (in the "small" cases) the manifestation of the extrasensory abilities of the shaman, and therefore , and various transpersonal experiences.

A large role in Kamlany is played by the so-called perfumes of shaman, and sometimes a distinction is carried out between the eleventh of Shaman spirit and small spirits, according to it. Order with the promotion of Shaman in his affairs. L. Ya. Sternberg, - for example, leads the story of Shaman about the phenomenon of his female spirit, who called him to the shamanic ministry. Gold (pool Amur) there is an idea that electoral spirit (s) marries its chosen one, accompanied by erotic visions and experiences. Then, Ayia sends perfume perfumes so that they serve Shaman. Sometimes the electoral spirit has the same floor as the shaman, which leads to ritual transvestism: Shaman changes its floor (sometimes externally - changing clothes and decorations, and sometimes more substantially: even the voice and the chaman's constitution change, which indicates a deep hormonal perestroika the organism; often shamans then enter the homosexual marriage). This kind of phenomena is known among Chukchi, Kamchadalov, Asian Eskimos and Koryakov, as well as in Indonesia (Manang Pain of the Naval Djakov, South America (Patagonians, Arakans) and partly in North America (from Indian tribes Araho, Cheyenne, mercy, etc.) .
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We will consider the structure of Kamlania on the example of the Tungus-Manchurian shamanism, brilliantly described by our compatriot S. M. Women's, a white officer, and then a famous ethnologist who published his work mainly in English.

The example of Tunguso-Manchurov is very convenient, since Manyzhov during their rule in China (Qing dynasty, 1644-1911) Shamanism acquired the most mature and institutionalized form (in Beijing even there was a shaman church with shamans in silk and brocade ritual vestments. What prompted about. Jacinf Bichurin to consider shamanism as one of the world religions), and some shamanic legends and liturgical norms were recorded in writing. But on the other hand, it was the Tungus-Manchurian shamanism for the same reasons under the strongest influence of Tibeto-Mongol Buddhism and religions of China, which sometimes makes it difficult to make the initial purely shaman elements.

The Kamlany Shaman in Tunguso-Manchurian peoples usually includes three stages: a preliminary sacrifice (usually moose, but in some cases - a goat or lamb), actually changing, or an ecstatic journey, shaman and thanks to the fools-assistants.

Kamlany, imposing descent to the lower world, are performed for: 1) sacrificence of ancestors; 2) search for the patient's soul and its return; 3) soul support of the deceased. This type of Kamlany is considered very dangerous, and only separate, strong shamans (its technical name - orckers, i.e. "in the direction of the Orgi" - Western or Lower region).

Before Kamlomania, the shaman prepares the ritual items you need - an image of a boat, the figures of perfumes, assistants, etc., as well as the Shamansky Tuben. After the moose sacrifice, the convictions are convened. Then the shaman smokes, drink a glass of vodka and begins a shaman dance, gradually introducing itself into an ecstatic state, the end of the loss of consciousness and catalpsy. In the face of Shaman splashes three times with sacrificial blood and lead him to the feeling. Shaman begins to speak not by his own voice and answer questions present. It is believed that this is responsible for the shaman
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Spirit, whereas the shaman himself is in the underground world (which indicates a peculiar phenomenon of splitting personality). After some time, the shaman "returns" to his body, and he is encountered by enthusiastic cries of those present. This part of Kamlany takes about two hours.

The third part of the Kamlany begins after a 2-3-hour break and is to express the shaman of gratitude to the spirits.

Interestingly, if the zoomorphic spirit is inscribed in the body into the body of the shaman (for example, in one case described by the Wolf), then the shaman behaves accordingly, identifying with this animal (at the stage of splitting personality).

Shaman journey into the world of the dead is described in the famous Manchurian text "Tale of Shamann Nisan" 18 . Its content is the following: in the era of the Board in China Ming Dynasty (1368-1644) on the hunt in the mountains, a young man from a rich family dies. Shaman Nisan is called to return him to life and goes for his soul into the world of the dead. She meets a lot of souls, including the soul of his deceased husband, and after countless tests and dangers in the dusk of the lower world finds the soul of a young man and returns to Earth; He comes to life. This text is interesting not only by the description of the ecstatic experience of Shaman, but also as a testimony of the shamanic origins of the "The Topics of Orpheus", is very significant for the Mysrial cults of the ancient world.

Similar to both rocks committed for climbing the sky. As auxiliary facilities, shaman uses 27 (9 x 3) of the young treet, identified with the supports of the universe on the sides of the world and the world axis (a hole in the central part of the yurt, by the way, is often identified with the polar star, the world axis passes through it, on which the shaman can Get into the Heavenly World). Another similar ritual subject is a staircase. After sacrifice, the shaman leads itself to an ecstatic state of singing, blows to the tambourine and a dance. At the time of the loss of consciousness, his souls begins in the Heavenly World. Such rocks are performed in daylight, and at night. Broadcasts believes that Kamlany for the sake of flight to the sky is borrowed by the Tungusky people from Buryat.
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Psychotechnical trance plays a huge role in Tungusky shamanisama; The main methods of its achievement - dance and singing. The details of the Kamlany are close to the details of the sessions of other Siberian peoples: heard the "Voices of Spirits", the shaman acquires ease and the patient does not feel his weight when the shaman in its almost two-lounging journey jumps on it, during the trance shaman feels a strong heat. It acquires insensitivity to fire, cutting subjects, etc. In general, we see here as an archaic substrate, and Sino-Buddhist influences (for example, Shaman calls not only its "ethnic" spirits, but also the Chinese and Buddhist deities) 19 .

The above description of the Tungus-Manchurian practice of Kamlania as a whole, we believe, is enough to meet the practice of shamanism and the structure of the Shamansky psychotechnical ritual. We will offer only one more example of Shamansky Camlania, this time by contacting the Chukchi material, since Chukchi are the Paleo-Asian people, the tradition of which was significantly less influenced by highly developed civilizations and religions. We have a rich material for Chukotka Shamisanis, thanks to the works of another Russian scientist - V. G. Bograz (Bogoraz-Tana).

It should be noted that by the beginning of the XX century, that is, by the time of observations of V. G. Bograz, Chukotka shamanism was in a state of decline. The decline of tradition was noted by other peoples of Siberia. However, in some cases, it may not be about the real degradation of the tradition, but about the impact on the public consciousness of the golden century mythologies, which assumed a gradual deterioration of the living conditions and the highest forces as far as possible.

Nevertheless, in the case of Chukotka shamanism, the decline was obvious. He manifested itself in the fact that the shamans gradually lost psychotechnical skills, replacing the real transpersonal experience of his imitation, reproducing only the external side of the trance without real
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Psychotechnical experience, and the "magic journey" of Shaman was replaced by a dream, in which Shaman considered it possible to see a prophetic vision or fulfill his mission of the healer and psychopomputer. Shamanic Kamlany, in turn, turned into performances filled with various "scenic effects" and a demonstration of the paranormal abilities of the shaman, and sometimes just tricks on the shredding manner.

Shamans on Chukotka were a lot, up to one third of the population. Family shamanism flourished, which concluded that every family, having had his shaman tambourine, who was inherited, was imitated in special holidays of Kamlany sessions. We are talking only about the imitation of the external moments of the shaman's behavior (jumping upwards, imitating the sacred language of shamans - the publishing of inseparable sounds, etc.). Sometimes such. The collective promotions had the place of prophecy, but nobody treated them seriously. The main formal difference between these family rocks from genuinely shamansky is that family rock (in which even children take part) is carried out at light under the outer coop of the plague, while the Shamansky is in a bed and in complete darkness.

The main parameters of psychotechnics of Chukotka shamanism are nevertheless renovated. The shamanskoy calling, as a rule, manifests itself in Chukchi or in the form of a "shamanic disease", or is indicated by the sacred epifania - the appearance of the divine animal (wolf, a walrus, saving future shaman. As a rule, Shamans do not have personal teachers, although they refer to The instructions received by them from spirits during the psychotechnical trance. Chukotka folklore constantly describes the "magic travels" of Shaman to Heaven (through the Polar Star) and other worlds in search of souls of patients, etc., although at the beginning of the XX century. Kamlany has come down in Mainly to the appeal of spirits, various tricks and simulation of trance.
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Shamannsky tambourine is often called a boat, and a psycho-technical trans - "Sweating" of Shaman, which indicates underwater wandering of the Chukotka (as Eskimo) Shaman. Nevertheless, shaman flights to the upper world and descent to the bottom are also described.

In the time of V. G. Bograz, Kamlany occurred as follows: Shaman undressed on the belt, smoked the phone and began to beat the tambourine and sing a melody (each shaman was her own). Then the "Voices of Spirits", hearing from various directions, were heard in the plague. It seemed that they were either proceed from under the ground, or come on top. At this time, eyewitnesses obviously observed various paranormal phenomena - levitation of objects, stonepad, and the like. (From the assessment of the reality of such phenomena we refrain). The spirits of the dead talked with the audience voice of Shaman.

With the re-equipment of parapsychological phenomena, the real trance was very rare, and only sometimes the shaman fell on the floor unconscious, and his wife covered his face with a piece of fabric, lit the light and began to sing. It was believed that at this time the soul of Shaman was consulted with spirits. After about 15 minutes, the shaman came to himself and expressed his opinion on the question given to him. But often the trance was replaced by sleep, because Chukchi equates the sleep of shaman to the trance (is it not close to a typologically tantric yoga of dreams or at least if the latter is not rooted in shamanic psychotechnical activity in a state of sleep?).

Shamans also apply the method of treatment of sucking, during which the shaman demonstrates the insect, barr, etc. As the cause of the disease. Shamanic operations resembling the famous methods of Filipino healers are very curious. V. G. Bogoraza himself was present at one such operation. The boy was lying naked on earth for 14 years old, and his mother, famous shaman, hands, as it were, revealed his belly, and V. G. Bogoraz saw blood and revealed internal organs. Shamana immersed her hands deep into the wound. All this time, the shaman behaved as if she was under the influence of a strong heat, and constantly saw water. After a few moments, she took out his hands, the wound closed, and Bograz did not see any traces from her. Another shaman after a long dance opened his own belly with a knife 20 . This kind of phenomena or tricks are characteristic of all of North Asia and are associated with the achievement of power over fire. Such shamans

they can also swallow the hot corners and touch the hot iron hot. Most of these abilities (tricks) were demonstrated at the beginning of the century for universal ferris. V. G. Bogoraz describes such a number: Shamanka something rubbed a small stone, and his pieces fall into her tambourine. Under the end, a whole holmik from these pieces appears in the tambourine, but the stone in the hands of the shaman does not decrease and does not change its form 21 . Even the whole competitions of shamans "wizards" were satisfied with Chukotka. Descriptions of such competitions full of Chukotka folklore.

Chukotka shamanism has another interesting aspect. There is a whole class of shamans that changed the floor. They are called soft men or men similar to women. According to the command of Keet (spirits), they changed their male floor to female. They wear women's clothing, behave like women and sometimes even marry men. However, usually the order of the Keet is obeyed only in part: Shaman wears women's clothing, but continues to live with his wife and has children. Sometimes a shaman who received such an order prefers transvestism of suicide, although homosexuality has always been known to Chukcham 22 . The prevalence of this kind of transsexuality in the shamanisama of different ethnic groups has already been mentioned above.

9 Eliad M. Sosmos and history. M., 1987, p. 151-2.

10 there, with. 198.
11 in. 8: 32.
12 IZUT SU TOSHIHIKO. MythoPoetic. 13 cm: Eliade M. Shamanism. P. 23-32.
14 Rasmussen K. Intellectual Culture of the Iglulik Eskimos. Copenhagen. 1930. P. 112; Eliade M. Shamanism. P. 61.
15 ibidem. P. 61-62.
16 Eliade M. Shamanism. P. 63-64.
17 See: Sternberg L. Ya. Primitive religion. L., 1936.
18 This is about it: Nichan Samani Bithe (legend about NichanskayaShonya) / ed. Text, lane. and preface. M. P. Volkovka. M., 1961. (Monuments of the literature of the peoples of the East. Texts. Small Ser. T. 7); Booko Shamannka Nisan / Fax, manuscript, ed. text, translite., Per. On Rus. Diam., Note., Prepared. TO; S. Yakhontova. St. Petersburg., 1992.
19 Shirokogoroff S. M. Psychomental Complex of the Tungus. London, 1936. P. 304-3G5; Eliade M. Shamanism. P. 236-245.
20 cm: Bogoras V.J. The Chukchee // American Museum of NaturalHistory. Memoirs. Vol. 11 (Jesup North Pacific Expedition. Vol. 7). NEWYORK, 1904. P. 445.
21 Bogoras V.J. The Chukchee. P. 444.
22 ibid. P. 448. See also: Eliade M. Shamanism. P. 252-269.

During Kamlany, the shaman moves in a circle. Four circles are isolated: harmonizing heavenly circle, creating a heavenly circle, a harmonizing earth circle and creating a terrestrial circle.

Crawling heavenly circle. The movement begins with the south to the east, then to the West and ends in the north.

Harmonizing heavenly circle. It begins in the east and then takes turns through the south, west and north.

Connecting earthlings. The movement begins with the West, then follows south, north and ends in the east.

Harmonizing earth circle. It begins in the south and in turn passes through the West, North and East.

Depending on the purpose, each stone passes one of the circles with a certain bubne fight.

Kamlany

The word "Kamlany" translated from the languages \u200b\u200bof the Turkic group means any ritual action produced by Kama, that is, a shaman. For a successful holding of Kamlany, it is necessary to strictly comply with all traditions and customs. Claims usually spend at night, while shaman dressing a shaman dress and hangs on her Kuzungu - a middle round mirror. Kamlomania also depends on the spiritual training of the practitioner. The most important aspects of the Kamlany and the Mysteries themselves are described.

Rhythms of Shamansky Bubne

Each Shaman Kamlany is accompanied by certain sacred rhythms. Basic rhythms Eight. These rhythms are coordinated with eight Clashers of a person. Taken rhythms when writing are denoted by points from the bottom up. One point-single blow, two points or two fast shock. Each rhythm also has some kind of purpose . Items of snake-three slow blows, used for the first Kamlany, to gain decisiveness, accumulation of internal power. The deer is two slow blows, two quick, use for disagreement, separation of something either. The turtle-one strike, two fast shock, one Punch, used for reconciliation, creative processes. The bull-one blow, four fast, is used for the accumulation of physical strength, protection. Heron-two quick, two slow, is used for love affairs, overcoming any obstacles. Spider-two rapid, Single, two rapid, used for cleansing, helping in controversial business, set positive energy. The bear is four fast, one single, is used for medita The protection against others. The tiger. Tiger, six fast shocks, is used to recover the accumulated power to another person, self-realization, costing power. It is necessary to go to the tuban from the bottom, then go to the middle and then to the top.

Directions

In Camlania, the shaman usually moves in a circle. There are four such circles: creating a heavenly circle, a harmonizing heavenly circle, creating a terrestrial circle, harmonizing the earthly circle. The investigation of the creative celestial circle begins with the south, continues to the east, after west and ends in the north side Garmonizing heavenly circle begins in the East, passing alternately through the south, the West and the North. The earth circle begins from the West, it goes south, after the pump and ends in the east. The rigoronizing earth circle begins with the south, and goes alternately, then North, and then to the East. Each stone, depending on the target target, passes one of these circles. It is, the direction of the moving shaman, occurs on a certain circle and with a certain fight of the tambourine. This is a very important aspect of shamanic choking.

Asts and victims of spirits

Asts are the common name of those things that are given to Shaman to pay for Kamlany.Chman give the colorful ribbons that he sews on a shamanish dress. Falls of different colors designate various tasks solved with chickens. Cleaning tape is given when curing schizophrenia, expulsion of spirits, addiction . Dish tape-treatment of various physical injuries. The belts on the ribbons are the victory over the opponents. In the nodules, the souls of the defeated enemies are placed. The shamans are not supposed to do something for nothing, since all the gifts are not only shaman, but also spirits, but a task There will be no perfume to help. There is no payment for shamanism, and therefore people who decide to apply for help to Shaman are paid to pay, what can only be given for shamanism for tradition only with the right hand. The law is valid: "The more The more you get ". If the fee for shamanism is small, then a person will not be seriously related to what the shaman will say. Asts can also be a voluntary offer and a predetermined fee for shaman services.

Creating onagon

Online-container for the Spirit. Different wooden figures, rag dolls, and pets were used, rag dolls, as well as pets. Anglas served as a faith, as well as the movement of a shaman between the worlds. The most common type of ongon-onagon from salt dough. It is done like this: The bowl is mixed with salt, flour and oil, and the thin flowing into the resulting mass is poured water. Everyone is constantly needed to mix so that the lumps are not formed. The dough is spread to the board, the flour is pulled and roll up to a thickness of 0.5 cm. The test of different animal figures. Called The figures are ready, they are smoothed on a lubricated fatty counterpart and bake in the oven at the minimum temperature all night. After the drying of the onbreaks are painted and attached to a leather ribbon. Together, once a week on the day you feed splashing it with milk. It remains to remember that heng without the universe in him The Spirit is only an ordinary thing.

Consecration of the ritual circle

After the arrangement of the ritual space, all participating begins to beat into the tambourine or it makes only Ahand, calling spirit-helpers to give them strength for the upcoming rite. Shaman can explain the meaning of the pure dwelling present in the cleansing of the spirits of this place from all ill-quality thoughts and energies. Ask present on the ritual to imagine how the sound of the tambourine will drive everything bad that it fell into this circle. In the first part of the rite, the shaman does not dress a ritual dress, but it is near, behind the circle so that the shaman can put it on.

Testing

In this part of the rite, each of those present should get their fabric strips and red ribbons. Strips personify diseases and misfortunes that can happen next year: headache, cold, diabetes, arthritis and epidemic diseases.

The red ribbons personifies the color of power, and the power of perfumes called for the binding of these diseases. Each present must take a ribbon and link five bands with three nodes, focusing on his health. Suite is put in the middle of the circle, to fire or subject representing the goal.

Finding your destination, each person finds happiness. A little given to become shamans, and not always chosen ready for this. Coming the thorny path of becoming both spirits from different worlds, such people can travel between them and help us.

Formation of shaman, or why do chronic need?

After the death of the old shaman, the search for a new representative of this ancient caste of priests begins. They may become a relative, a student or a completely outsider who does not suspect the mission who fell upon him. The behavior of the Favorites is immediately changing: he seeks to privacy, flows into the trance, does not always behave in a familiar way, it begins to communicate with those whom no one else sees. Explain such easily - new Shaman There must be all the stages of learning and master unfamiliar abilities to help.

At this stage they come to him Perfume And his name is in the subtle world, into the world of perfume, in the world of dreams. The human brain will not immediately get used to the simultaneous stay in two worlds - the physical and dream world - therefore the behavioral reactions may seem rather strange. But the elected because he is elected - he is predisposed to magical acts and such science is under force.

It is at the time of staying in the two worlds, the shaman begins to be conveyed that he helps him to separate reality from the world of dreams. With the course of the rite, the shaman is increasingly immersed in another world where the tasks are delivered. This journey lasts until the shaman stops Kamlany, which returns it to the physical level.

What happens in the world of dreams?

All happens in the subtle worlds, one way or another, is displayed at our physical level. Diseases, trouble, loss of forces - these are evil spirits that feed on this energy. To establish your life and get rid of all the negative, people turn to shamans.

Shaman always has perfume and helper spirits - his spirit spirit. They send the elect, help him and fulfill his orders (assistants), that is: I expel evil spirits, they are looking for and retaining their soul of a man, "negotiate" with the spirits of diseases, etc. After the ritual ends in the physical world, there is an equilibrium and everything is settled.

Ritual Kamlany

The ritual begins with the fact that the shaman puts its magic outfit, with the desired images and is taken for the tambourine. Flipping into the trance, he calls on the spirit of the patron and finds out to which God it is necessary to contact one or another request. After clarifying all the circumstances, Shaman calls his assistants who gives a task or with whom travels to the right world. The patrons can be directed to different parts of the world of dreams and to different gods: to Uftan Khan in the world of the future, to Erlick Khan into the world of the past, to Tengri Khan in the world of sleep without dreams, to the spirits of our world.

During the whole action, the shaman helps the tambourine, which can turn, for example, into the boat to go on the river of time.

Third-party observers must carefully listen to the words of the shaman during Kamlany. Priest describes in detail his journey, retells dialogues with otherworldly creatures. Present nearby begin to "pull out" into action, they empathize or experience other emotions, and this is a huge help for shaman and his magical properties, because you invest our energy into the patient's healing process.

One of the emotions that awakens during the rite is sympathy. It is not better helps you to gain recovery or influence the result, because it is a psychological basis for the adoption of the situation. That is, it is a prerequisite of hope, and hope gives confidence.

In addition, the ritual of Kamlany helps any person lay down its trails in the world of dreams. If you are mistaken in life, if you are constantly unlucky, then the wrong roads are laid in the subtle worlds. Trust the Conductor's shaman and life will boost at the moment when the correct path will be chosen.

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The most important action in shamanisama is Kamlany, for it is at the same time a mystical experience for the Shaman himself and his "work" on healing or escorting the soul into the kingdom of the dead. But what else is Kamlany?

The meaning of the term "Kamlany"

The term Camlania comes from the Turkic word "Kam", which in the literal translation means "shaman". Therefore, it is used to "shaman", that is, perform specific shamanic activities.

What is Kamlany

As mentioned above, Kamlany is the main form of the cult of Shaman, during which shaman's entry into the track state is carried out. It is performed in order to get some kind of sacred knowledge, take a journey to other worlds or find out the future, perform an act of healing or accompany the soul of the dead to the kingdom of the dead. Sometimes the rock is also conducted for other, more specific purposes.

How Kamlany is held

Kamlany, as a rule, is in public, with many shamans believe that the more people at the same time are present, the more productive the Shaman's session itself, since the perfumes of the shaman will be more active. But, nevertheless, for a certain kind of goals, Kamlany can be carried out alone, secluded.

Eskimos on the shaman session there is a whole village. Spectators, from time to time, encourage Shaman songs and screams.

Kamlany features like a mystical and ritual action

One of the most characteristic elements of Kamlany is singing, dance and, of course, playing a musical instrument (tambourine, drum, ratchet and so on).

At the same time, it should be understood that at least in Kamlany and there are people, and it is often played as a kind of presentation, it is still not worth perceiving, as a kind of pop, since it does not have a fundamental goal to entertain the audience. It should be treated as a mystical theater, where some mysteries are played, a sacred act of travel and communication with thinner layers of reality.

Therefore, the songs that sings during Kamlany Shaman is his song "Power." It has special words on a special melody, which is trained by helpers perfume.

When Kamlany is held

Kamlany can be carried out at any time of the day, depending on the personal preferences of the shaman himself and from the direction of its actions. But most often it happens either in the evening twilight, or at night, as they did, for example, North American shamans.

It is also noted that the shaman session was not recommended twice a day.

Preparation for Kamlany

First of all, the preparation for Kamlania includes cleansing both the shaman and its tools and the territory where Kamlany will be held.

Usually fumuring. For example, Tuvine Shaman for this on a flat stone scattered ash, hot coals and a handful of dried juniper. Then added some flour cleaned from husk and roasted millet, oil and sludge.

The fusion means can be the most different, it depends on the shaman tradition and specifically from the shaman himself and the goals he pursued. But in most cases, herbs were used as incense.

Then the purification of water taken from a sacred source or specially conspired. There was a prerequisite for ablution.

Then he followed the sacrifice to the gods or spirits of assistants.

How to go to Kamlany

The scheme of Kamlany in all shamanic traditions is almost the same. After the preparatory stage, the shaman calls his perfumes. For example, Yakuts Shaman first appeals to the master-owners of the hearth, houses, terrain, and so on, with a request to protect all those who gathered from any misfortunes during his action, and then to the spirits of the Upper, Lower and Middle World, as well as Patron Spirits and Spirit Assistants.

Nanai Shamansky session begins with the calling by the shaman of perfumes, assistants who switched to her from the dead shamans of her kind and shamans of the nearest neighborhoods and spirits in the image of children.

The appeal was usually followed by scenes-dialogues of shaman with their spirits. This part of Kamlany occurred usually on the same scheme: At first, the shaman admitted the spirit into his senses, hung on his behalf, led the "conversation" with him, and then "instilled" to the image or objects intended for him, often in the tambourine.