The term "shamanism" originates from the Tungusic languages of eastern Siberia, and was originally used by western scholars to describe the practices of certain types of magico-religious specialist within Central and Northern Asia.
Upon learning more about religious traditions across the world, western scholars also used the term "shamanism" in reference to similar magico-religious practices found within the indigenous religions of other parts of Asia, Africa, Australasia and the Americas.
Various historians have argued that shamanism also played a role in many of the pre-Christian religions of Europe, and that shamanistic elements may have survived in popular culture right through to the Early Modern period. Various archaeologists and historians of religion have also suggested that shamanism may have been a dominant religious practice for humanity during the Palaeolithic.
Shamans are normally "called" by dreams or signs which require lengthy training, however, shamanic powers may be inherited.
Turner and colleagues mention a phenomenon called shamanistic initiatory crisis. A rite of passage for shamans-to-be, commonly involving physical illness and/or psychological crisis.
The significant role of initiatory illnesses in the calling of a shaman can be found in the detailed case history of Chuonnasuan, the last master shaman among the Tungus peoples in Northeast China.
The wounded healer is an archetype for a shamanizing journey. This process is important to the young shaman. S/he undergoes a type of sickness that pushes her or him to the brink of death. This happens for two reasons:
1.The shaman crosses over to the under world. This happens so the shaman can venture to its depths to bring back vital information for the sick, and the tribe.
2.The shaman must become sick to understand sickness. When the shaman overcomes her or his own sickness s/he will hold the cure to heal all that suffer. This is the uncanny mark of the wounded healer.
The shaman's social role is usually defined by the obligations, actions and responsibilities expected of them within their individual cultures.
Shamans gain knowledge and the power to heal by entering into the spiritual world or dimension. Most shamans have dreams or visions that tell them certain things. The shaman may have or acquire many spirit guides, who often guide and direct the shaman in his/her travels in the spirit world. These spirit guides are always present within the shaman though others only encounter them when the shaman is in a trance. The spirit guide energizes the shaman, enabling him/her to enter the spiritual dimension. The shaman heals within the spiritual dimension by returning 'lost' parts of the human soul from wherever they have gone. The shaman also cleanses excess negative energies which confuse or pollute the soul.
Upon learning more about religious traditions across the world, western scholars also used the term "shamanism" in reference to similar magico-religious practices found within the indigenous religions of other parts of Asia, Africa, Australasia and the Americas.
Various historians have argued that shamanism also played a role in many of the pre-Christian religions of Europe, and that shamanistic elements may have survived in popular culture right through to the Early Modern period. Various archaeologists and historians of religion have also suggested that shamanism may have been a dominant religious practice for humanity during the Palaeolithic.
Shamans are normally "called" by dreams or signs which require lengthy training, however, shamanic powers may be inherited.
Turner and colleagues mention a phenomenon called shamanistic initiatory crisis. A rite of passage for shamans-to-be, commonly involving physical illness and/or psychological crisis.
The significant role of initiatory illnesses in the calling of a shaman can be found in the detailed case history of Chuonnasuan, the last master shaman among the Tungus peoples in Northeast China.
The wounded healer is an archetype for a shamanizing journey. This process is important to the young shaman. S/he undergoes a type of sickness that pushes her or him to the brink of death. This happens for two reasons:
1.The shaman crosses over to the under world. This happens so the shaman can venture to its depths to bring back vital information for the sick, and the tribe.
2.The shaman must become sick to understand sickness. When the shaman overcomes her or his own sickness s/he will hold the cure to heal all that suffer. This is the uncanny mark of the wounded healer.
The shaman's social role is usually defined by the obligations, actions and responsibilities expected of them within their individual cultures.
Shamans gain knowledge and the power to heal by entering into the spiritual world or dimension. Most shamans have dreams or visions that tell them certain things. The shaman may have or acquire many spirit guides, who often guide and direct the shaman in his/her travels in the spirit world. These spirit guides are always present within the shaman though others only encounter them when the shaman is in a trance. The spirit guide energizes the shaman, enabling him/her to enter the spiritual dimension. The shaman heals within the spiritual dimension by returning 'lost' parts of the human soul from wherever they have gone. The shaman also cleanses excess negative energies which confuse or pollute the soul.
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