Shamanism's topics - tribe.net

Belief Structures / Enforment System

2009-11-07T06:23:44Z

Realities dictators
Givers of Meaning
Energy preservers
to believe
or
not
to
believe
for
belief
isn't
free.

posted in Shamanism - 37 replies

out of body?

2009-11-07T02:18:26Z

Hi all,
I asked this in forms of consciousness tribe but i got no replies yet.

this morning as I was in a deep sleep, my phone was about to ring.
generally, these days, I awaken fully before my phone rings.

at the prelude to my phone ringing, I was aware of being in two places at once.
that is the best way I can explain it. it was odd, but It was a kind of duality.
anybody experienced this?

on another note, I also seem to be finding that i can wake up and not feel tired.
I could never do that before.

posted in Shamanism - 20 replies

Boycott James Arthur Ray

2009-11-04T21:05:03Z

http://www.cbsnews.com/blogs/2009/08/28/crimesider/entry5271390.shtml

Ray is a charlatan who plays with people's lives. When people became sick during his sweat lodge he told them not to leave. Three people died due to Ray's ego and greed. I am going to pray that his next book is about the secret of surviving life in a prison cell.

http://abcnews.go.com/GMA/OnCallPlus/arizona-sweat-lodge-survivor-james-arthur-ray-abandoned/story?id=8897573

I am glad his books are being delayed: http://www.google.com/hostednews/ap/article/ALeqM5j4PHcSvMF8pPe_CpIRZejl7OD1vgD9BJMPHG0

Horray! Second family to sue con artist: http://www.myfoxphoenix.com/dpp/news/local/sweat_lodge_2nd_lawsuit_10_25_2009

posted in Shamanism - 101 replies

wisconsin

2009-10-31T11:55:28Z

hi, does anyone know of any groups or teachers with a legitimate lineage in wisconsin? i am interested to hear about any traditions, but particularly amazonian, north american, himalayan or east asian. my own background of experience is in shipibo and lakota traditions, and himalayan and chinese buddhism.

posted in Shamanism - 1 reply

between

2009-10-27T03:26:51Z

To dance the inbetween to feel the energy flow to see light and dark in the shadows of both create or destroy it is all withing. Where and what to do with the gathering flow no longer able to hide the burst is out the call is made are you there

posted in Shamanism - 1 reply

C-Realm Podcast on Ayahuasca Shamanism

2009-10-25T13:57:33Z

Part One of the C-Realm Podcast interview about Singing to the Plants is now live at http://c-realmpodcast.podomatic.com/entry/2009-10-14T11_00_30-07_00 . AyasminA, the interviewer and one of my favorite people, did a wonderful job of asking me some really interesting questions. Please listen and let me know what you think.

-- Steve
http://www.singingtotheplants.com/

posted in Shamanism - 14 replies

Borderlanders

2009-10-23T11:04:48Z

Hi everyone,
Do you understand what the birds are saying? A tree gave you some advice? Do you communicate with the stone you have in your pocket ?
Then, perhaps you are a Borderlander - according to Jerome Bernstein - . Borderland could be defined as "a compensatory evolutionary shift wherein the western psyche is in the process of being reconnected to nature from which it began its psychic split over 3.000 years ago."
http://www.futureprimitive.org/interviews/208

Warm regards
Zorro

posted in Shamanism - 11 replies

The Sacred Mushroom and the Cross - 40th anniversary edition - ORDER NOW

2009-10-22T21:29:31Z

<h3>Gnostic Media to Reprint John Allegro's famous The Sacred Mushroom and the Cross: A study of the nature and origins of Christianity within the fertility cults of the ancient Near East. </h3>

The debate was never over. In fact, it hasn't yet begun...

After being out of print for more than a quarter of a century Gnostic Media is extremely excited to announce the upcoming 40th anniversary edition of John Marco Allegro's The Sacred Mushroom and the Cross.

Universally reviled on its first publication in May 1970, The Sacred Mushroom and the Cross ruined John Allegro’s career. The book claimed that Christianity, like other Western religions, was rooted in an ancient fertility cult whose phallic god seeded the earth with life. The rites and symbols of this cult, passed on through generations of priests and kings, were still live and potent at the supposed time of Jesus – so potent that they were kept secret by cult members and suppressed by the rulers of church and state. Distorted, disguised, lost in translation, they were nevertheless still there, and surfaced from time to time in the traditions and iconography of the developing church.

The sacred mushroom, Amanita muscaria, was at once the symbol and embodiment of fertility, and the means to understand it. It is one of the entheogens (psychoactive substances derived from plants) that have been used over thousands of years and across continents to reach a higher state of consciousness, a sense of communion with the gods. Allegro maintained this was as true for Judaism and Christianity as it had been for the religions of ancient Greece, Rome, Scandinavia, India and Mexico.

The evidence is in language – Indo-European languages as they have developed and diversified since the first cuneiform inscriptions were written down some 6,000 years ago in ancient Sumer. Words and ideas that were sacred to the Sumerians recur in phrases and myths that became sacred to the Phoenicians, Greeks, Arabs, Hebrews and other nations. The Sacred Mushroom and the Cross sets out Allegro's quest through a family tree of languages to find the truth about where Christianity came from.

The book caused an outcry in 1970. Forty years on, new evidence demands a reexamination of the work and a fairer appraisal from more open-minded readers. That is why Gnostic Media is pleased to present in full this 40th anniversary edition of Allegro's original work, with an addendum, Fungus Redivivus, by Professor Carl A. P. Ruck.

John Marco Allegro (1923-1988) was appointed the first British representative on the international editing team formed in the 1950s to start preparing the Dead Sea Scrolls for publication. His first book, The Dead Sea Scrolls, sold over 250,000 copies. As a writer and broadcaster and a lecturer on Old Testament and Intertestamental Studies at the University of Manchester, Allegro was at the centre of research and debate on the Scrolls.

The Sacred Mushroom and the Cross was a result of 20 years' study in the languages of the Middle East.
www.JohnAllegro.org

Gnostic Media has teamed up with the Allegro estate and Judith Anne Brown, and Professor Carl A. P. Ruck of Boston University for this special 40th anniversary edition of John Allegro's The Sacred Mushroom and the Cross.

Contributors:

Preface by Jan Irvin , author of The Holy Mushroom, Evidence of Mushrooms In Judeo-Christianity, and co-author of Astrotheology & Shamanism.

Foreword by Judith Anne Brown, author of John Marco Allegro: The Maverick of the Dead Sea Scrolls, and daughter to John Allegro.

Addendum - Fungus Redivivus by Professor Carl A. P. Ruck, co-author of:
Persephone's Quest, The Hidden World, The Road to Eleusis, Sacred Mushrooms of the Goddess, The Apples of Apollo, and the upcoming Mushrooms, Myth and
Mithras: The Drug Cult that Civilized Europe.

The Sacred Mushroom and the Cross is available in:
Hardcover - $35.00
Softcover - $24.00

Preordering is now available through the Gnostic Media website at www.gnosticmedia.com
Shipping starts in late November to early December. 

Please spread the news!

Jan Irvin
Gnostic Media Research & Publishing
contact@gnosticmedia.com
www.gnosticmedia.com
www.johnallegro.org

posted in Shamanism - 1 reply

Crying for the world.

2009-10-18T23:34:00Z

Non stop-shooting..
Any uniform, any flag.
Any form created by the insect-king.
It is stinging it's hooks my eyes.

For a man of anger..
Who's dogs are by him..
The world is a dangerous place...

Everybody should become a seer..
The power of knowledge...
Is no power over wisdom..
You can see it..
How time can crumble..
Being forgotten is being the past..
Rather remember in the spirit..
From where we came...
From where the worlds seperated..
From being lost.. to being found....

A preacher in word..
Cause the word has been raining on our being..
Since our voice has been found.
I congratulate the ones that work on their body language...
For the feelings they wish to share..

Big babies with guns...
Trained grubbs with sophisticated machinery...
Humps of meat with cell-phones...
Skeletons with an aura of organs...
Torsos with protrusions..
Knuckled tentacles on the end of their limbs..
Grabbing, rooting, smoothtalking, ghostfaces..
Dragon carrying, marchwalking, dancing queens..
All the difference.. all the same..
No hiding from the rain...
The pain for extra more pleasure...
Some like to hurt themselves..
Jump in front of trains..
Cut their wrist to see if they bleed.
To feel what living is...
To feel what they once was lost
Can be found back...
Some force it back in anger..
The dictators.. the bullies..
Cry baby..... cry.....
Oh baby... cry so hard...
Let the sobs get in your throat..
All the pain is collecting right in there...
Cry baby..cry...
Let it flow into your nose from there
Like a waterfall is clashing on giant rock...
Let it flow baby flow...
Break it in pieces baby.. stir it to liquid....
Let it dissolve baby.... that's it...
Dissolve it through the nose, mouth, eyes and ears..
Those tears of trauma...
That spit of fever...
Throw it out baby... let it flow..

Let your demons show their faces...
Release them now...
Put them in the arms of the white knight....
His sword is by his side..
The one who's face is hidden under a shining armor...
All his light says yes....
All his light is healing..
He will seal your deals...
And set your spirit in momentum..
Let it flow baby... it's never too late....
Give it in his hands..
The white knight in a dream...
He found you already...

And only you...
only you...
are all alone...
Alone in your head...
But together in all hearts of man..
Beautiful spirits kiss your neck...
Holy ghosts massage your back...
The invisible doctors operate...
and take all of the pain away...

Pain was pleasure once before...
Never again....... not anymore

posted in Shamanism - 0 replies

Maya Shamaness AumRak's "Crystal Flight" Guided Meditation now available for download.

2009-10-15T23:50:44Z

http://www.gate-13.com

posted in Shamanism - 0 replies

Singing to the Plants excerpt on Reality Sandwich

2009-10-13T19:39:34Z

An excerpt from my forthcoming book, Singing to the Plants: A Guide to Mestizo Shamanism in the Upper Amazon, has been posted on Reality Sandwich, http://www.realitysandwich.com/. Read and enjoy!

And please let me know what you think.

-- Steve
http://www.singingtotheplants.com/

posted in Shamanism - 1 reply

An important shamanic concept

2009-10-11T03:44:47Z

At this point all I have is a link to my kumu or teacher, Lani, speaking. I intend on writing more on the subject at a later date. In this clip you get to hear the voice of a warrior who had seen better days. His voice sounds weak but, you can still hear his passion and strength of character. He passed away less than 5 months later. If you want to skip the singing intro go to minute 4:15 and listen from there for at least 10 minutes to get a grip on what this concept is all about. I'll let the clip do the explaining. Aloha, Kahuna Lamaku. http://the-light-of-huna.com/Voice%20of%20the%20Kumu.htm

posted in Shamanism - 3 replies

Stranglehold

2009-10-10T14:15:39Z

As if it were clay, pulled from anger.
I see the earth turn to stone, crumbling, turning to dust.
Her last being, not to be confused with just a smear on the lens of the observer.
A thick mist where light shines through.
Underworldy fallen ones.
Lick the entrails.
Sharpening their teeth around their rough tongues.
Knowing shudders, stinging, shaking skin.
That makes ones scratch their self open to the soul.
The last spark, rising from the ashes.
The cast skins, decay in time.
A blood-red carpet, covers the sloping stairs.
In a space so black it seems flat.
Ascend the steps by hands and knees.
The road ahead appears.
The walked road vanishes.
The grasses that grow between the stones.
They spread their seed singing:
"Go on.. go on.. there is but one road.
This is the road... the only road."
I state they are crazy.
Their melody make me suspect.
There is another road.
Where no halm of grass goes.
My plasters fall off.
The wounds reveal on my clammy hands.
Breathing, yawning, overcome with sleep.
They don't know that I see them.
I kiss them and they sleep.
Step by step, take it easy here.
Don't drop the bacon.
On the mirror-smooth floor.
On which ships are drawn.
Slaves are chained.
Whips are immortalized in their necks.
Sweat and tears flow across the deck.
The captain is possessed.
The cats are stuck, biting his hands.
He lets his blood flow carelessly.
For his mistress with the animal-eyes.
Who, hungry for confessions of the stars,
licks the liquid from the ground.
The mud on the tongue makes systems melt.
During waking dreams snakes embrace.
In the eye that is hidden.
The one that knock the crown from the king's head.
"No way... yes way..." in a tone
A gentleman does not possess.
"Lift out, lift down.. lift up.."
Like one that does not heat the core..
"Let out.. let in.. let up.."
That makes the cheeks blush..
In the climate change of the century.
Combed out.. dressed up and in control..
Just a bunch of crap..
..on the bottom of an empty can of beans.
No.. rather..instead..
A beast that growls..
A beast that does not think but knows...
That dances in the flames of the sun..
A sun himself this beast is..
It's light can caress and sting.
Seduce.. embrace.. break..
In appearance of dreams and memories.
The vase emptied.
Filled again with glisting gold.
The beauty of an aroused flare..
Over rustic roads.
With flowers that speak.
How beautiful is everybody they see.
Smiling in the sun.
The emotion conquered..
Staying in being..

posted in Shamanism - 3 replies

Mystic Musing

2009-10-09T16:17:55Z

These days, warm they are.
I allow the cold, I don't protect myself from her anymore.
An ultimate idea, my heart surrenders.
Everything I know, I have integrated into my being.
The unconscious is eternal.
Under that first layer of experience exists so much.
Not just history. Also the future.
In that hidden being there is no time.
Just being. An enlightened being that can be compared with a god.
A layered being that moves by the will.

The true nature of the soul, is surrounded by love.
That love speaks many languages.
The language of hate, or selfcomforting reasons,.
The self is in all, and all is one.
The art of change, the growth, the decay, the perishableness.
The dark, the light.
It is one in the soul, the form that consciousness takes after years of seeming experience/growth.
Because with every experience comes growth.
With every deep emotion comes a moment of learning.
This lets the conscious mind act .
The higher self, the soul's core, converts to accesibility, to understanding and compassion.
That is the change to the waking self, in which cause and effect are very clear.
In which the magic begings to work.
The machine turned on.. so to speak.

Magic is bringing into life.
The inner higher soul, of the self, of others, of gods and demons.
Bringing into life and destroying of idea-worlds.
The power lies hidden in everything, everybody.
Though.. the power of will has to be stirred up.
Godlike inspiration for the flight.
The overwhelmingness of the allknowing eye, letting it shine over the world.
Embracing the mortal as the immortal.
When the will is trained, the spirit lives on.
The thoughts that make us suspect.
Through the primitive instinct.
Through all layers of consciousness, to universal consciousness.
The world is a playground of souls.
Playing, fighting, crying, laughing.
Schemes are being layed, there is being hunted.
There are secrets and stories.
There are lies and embraces.

All beings of light are connected with their history, and their pre-history.
They are dimensions of change, portals for time, sex, awareness.
Flesh rots for a reason.
And there is a reason why flies lay their eggs in there.
Nothing escapes the eye of life.
It is a perfect circle of creation and decay.
The mosses on the forest floor feed on the fallen leaves and branches.
One day you will day.
Don't fear death.
We live everyday to rediscover our selves.
Change in consciousness.
Literature, art, substances to alter consciousness on an intelectual level.
Let it be omniscient.
Therefore the soul must be conquered on an emotional level.
The embrace of the self, the coming into being and the being of the self.
By discovering the own hell, embracing one's own mortality.
By being aware the 'All'.
By creating consciousnees around one's own actions.
Allowing the light into the head.
The light of the higher self.

Once the self is conquered, one can see the play of dark and light.
The play of nature. The play of cause and effect.
WHen the soul is conquered then the will can create after god's ideas.
Then the doors to universal truths can be opened and the magic can do it's work.
The work of revelationary changing consciousness.
Letting the soul transcend the body, to return to the body.
STate of trance or hypnoses.
The suggestion of enchantment, true enchantment.
By musing, repeated words, sentences, symbols.
Life through creation.
Dying of the weak wood.
A full of courage, lusfull, victorious person.
That says no to oppression.
That says yes to development.
With open heart and open eyes.
Let that be for all people.
Let us celebrate the dark in those special moments.
To release our demons that keep us down.
Alcohol, sex, drugs, they have to be used in excess to a climactic state in which the universe reveals her truth and negativity can be cast off.

So have a nice day..

Peace, Love and Nakedness

Geert

posted in Shamanism - 0 replies

when a plant is separated

2009-10-09T15:15:29Z

what happens to the spirit of a plant when it is cut off from its source - does a mango hold the same spirit once it has been picked from its tree?
is the answer clearly 'yes' otherwise using dried herbs would be pointless in folk magic right?

thanks!

posted in Shamanism - 21 replies

Dismemberment

2009-10-08T17:17:15Z

anyone experience the feeling of losing your arm or leg or something? Occasionally I'll feel as though something is pulling me apart, or slicing through me. I read that dismemberment is part of initiation into shamanism. Thoughts, similar experiences?

posted in Shamanism - 11 replies

Drinking the milk of the Mother...

2009-10-03T02:08:48Z

http://www.themetaarts.com/pages/hankwesselman.html

warm regards
Zorro

posted in Shamanism - 2 replies

Experiencing your light body

2009-10-02T17:47:32Z

I would love to know/read about other peoples encounters/experiences with this.

For me I sometimes get very warm, almost feels like the sun is shining from within my body and warming me up from the inside out. My cheeks turn bright red as if I am getting a sunburn from my own energy. Other times I feel what I can only describe as a heart beat all over my body, and can concentrate to specific places, like my hands, my chest, my head. As an "experiment" I concentrated it in my hands and held a piece of paper, with each end pressed between my index finger and thumb, so the paper could act as a conduit for the energy between my hands, and the paper started to flap around like it was being blown by the wind.

posted in Shamanism - 6 replies

tito la rosa, curandero de sonidos

2009-10-02T17:20:21Z

I'm sure it has been mentioned already, - but I'm the new girl in shamanLand - I am surfing on Tribe and listening to Munay, the power of Love , a CD by Tito la Rosa and Gary Maklin.
Images on my mind of the mesmerizing effect that Tito's music had on all of us at the Iquitos conference last July. It's difficult to explain if you've never heard Tito. THAT is actually not music like we normally mean it. All his sounds are sounds of the universe and beyond and really speak a language of their own.
Richard, I'm sure you know what I mean. I still remember a night I was attending a ceremony at Percy's and your group with Tito was just in the malloca next door and all the sounds spilled through our ceremony blending so magically with Percy's icaros and the chant of the forest... for me it was a mix of purples and deep greens dancing sensually and taking a different form at every note..... oh, forget it. but I 'm sure you know what I mean.
But plase check Tito's music out, it really is an experience of its own.
http://www.youtube.com/watch?v=TI_m3Nqay1M

posted in Shamanism - 4 replies

Shamanism in London

2009-09-29T22:33:16Z

Hi everybody,
just new to tribe and loving it!!!
I have been to the International Conference in Iquitos last July and I am really missing the lovely crowd and exchange of ideas with like-minded people.
Does anyone know if there are any talks/ meetings on Aya or shamanism in the London area that are not paying courses in shamanism?
Many thanks

posted in Shamanism - 0 replies

End Point?

2009-09-28T02:44:58Z

End Point: All time condenses to one eternal moment, All consciousness becomes singular and shared by All beings, All realities become possible at once and the bodiless spirit exists within the multiverse- all places.

Anyone ever have this trip? Do you think it's evolution? The future for humanity?

I'm thinking 5-meO-DMT... but any number of substances are quite capable.

Comments please! :)

posted in Shamanism - 11 replies

The Being

2009-09-28T02:43:42Z

Hello to all.

Many people who ingest Entheogens have seen the Light.

Some have felt an awareness of the presence of a Being that is the Entheogen.

A few, with very strong amounts, have seen clearly that the Entheogen is a Being.

E.g., the Spirit of Mescaline (Peyote) has been called "Mescalito", and many of the Native American Church believe in this Being and Pray to Them and worship Them as a Deity, (myself included).

I as wondering if any of you have seen or somehow become aware of this Being?

posted in Shamanism - 11 replies

animals dying

2009-09-28T02:35:46Z

last night, a dead cat arrived on the side of the road outside my house.
he was beautiful.
a young, strong, light coloured cat with beautiful fur and was well loved judging by the collar.
the name tag was missing. likely by the person who i imagine had hit the cat with their car.
they must have taken the tag to get in contact with the owners.

the cat lay there, motionless. its eyes were still open. its mouth slightly open. no breath no movement.
it just lay on the grass.
chloe, my own pet cat was calling. I think she was confused.
she sat in the hallway in the house just sitting and calling at us.

posted in Shamanism - 2 replies

LA/OC Shamans

2009-09-26T23:57:54Z

Hello,

Being fairly new to the ways of the shaman, I'd like to expand my practice and find a good group of people in the local LA/OC area. I am in my mid-20s and would prefer to find others in a similar age range. My goal is to work deeper into the ecstatic state with a trusting group. So far, my work has been solo and I feel I've already pushed that envelope as far as I should.

Any information or guidance is much appreciated.

Kind regards,
--
Kennetn

posted in Shamanism - 9 replies

Thoughts on Carlos Castaneda?

2009-09-25T13:05:01Z

The recent discussion on 'The Being' mentions some of the noted "anthropologist's" claims. I've read a few of his books, heard some of the controversy surrounding him, and done some research on my own, but I'm curious what you guys think about ol' Mr. Castaneda...

posted in Shamanism - 19 replies

A small request from the moderator

2009-09-23T00:02:27Z

Lately there have been a lot of back and forth conversations between people that have had nothing to do with the thread topic and little to do with the practice or theories of shamanism. Some have degenerated into name calling and insults.

Really folks, if you find yourself in one of these conversations please take it to private messaging. It clutters the topics up, wastes the time of other people who might want to read every post, and generally isn't pretty stuff to share.

In other words, dirty laundry is best kept out of public view.

Thanks,
Richard

posted in Shamanism - 1 reply

stream

2009-09-22T17:24:56Z

somnombulistic entities pervade me in my waking dreams. they prod me with a silver spoon, wrapped up in bitterness and gloom. i see them watching and decry, the mythological dirty lies that whisper in the dusk so clear and dispel everything that is dear. i called out into the pale white sky for angels to rest upon my sighs and blow them gently from the room, preventing further destitute gloom. they answered back in hushed replies that all who enter thus will die and shed their nightly shroud so warm and enter into light of storm. the shedding is a painful one, the skin detached though clinging on. ripped and pulled the tissue tears, and light replaces what was there. amidst the terror the angels blow a gentle breeze that keeps me whole. and in the distance beckoning, the sound of laughter laced with sting. an applause so dear it keeps me here in logos mind wrapped in pictures severe.

posted in Shamanism - 1 reply

What is the middle world?

2009-09-20T21:05:03Z

What is the middle world to you?

posted in Shamanism - 91 replies

The Ti plant

2009-09-19T15:33:30Z

The Ti plant of Polynesia is one of the few plants that has taken a stance against the darkness. In Hawaiian it is pronounced Ki as there is no "T" in Hawaiian. The plants can be grown in non-freezing climates though they need extremely warm weather to grow large. They do not like direct sun very much. Note: only the purely green variety will ward off evil. It will also help with pain. After you thank the plant for it's sacrifice, you can hold it on a painful area. I've used it in just such a manner to take away a headache. The Hawaiian people used to plant them in front of the house to ward off evil and to bring good spirits in. One of the most interesting stories about them comes from my kahuna Lani's personal experience. He was doing a house sanctification. If my memory serves me correctly, someone in the house also needed an exorcism (kala). Lani used an aura meter which is a type of divining rod. The house was clear. However, something evil had been planted in the front lawn. He somehow obtained a Ti plant and put it directly over the evil spot. The Ti plant slowly closed up and shook itself for a short period. Afterward, the evil could no longer be detected. I know the leaves can be used like a psychic sword and cannot hurt anything good. There are other plants that I've heard can be used in a similar fashion. That would be a good topic. Ti plants can be ordered through a florist. Remember, only the green type is useful for warding off evil. Aloha, Lamaku.

posted in Shamanism - 14 replies

am I Shaman?

2009-09-18T07:45:16Z

A few years ago I felt a strong pull towards shamanism, it was the only "religion" *( I know, i know..) that was open enough to explain my life as it was unfolding then. I was entranced by it, don't know why.

In the years since, I've played around with a few herbal things that have to do with healing... but I've never really healed anyone of anything. Many times actually I feel like I bring out the worst in people who get close to me, or I to them.

I don't know why I was drawn to shamanism so much , aside from having the strangest of coincidences and experiences occurring, and finding no other place to turn to. i have a strong desire to heal people, I have always had it since I can remember. But, I don't feel these two things add up to me being a healer. It seems like when I try and help people they don't want it, or if they do, I am of no use or a negative to the situation. I want to help people, but is desire the same as a gift?

I'm more of a mental person than a spiritual person, which adds to my confusion.

posted in Shamanism - 14 replies

Frog Medicine from the Amazon

2009-09-18T07:28:28Z

Check it out!

http://mariri.net/content/view/22/1

posted in Shamanism - 6 replies

Tradition

2009-09-17T03:29:52Z

There are alot of different people in this tribe, some with a casual interest, some following a lifelong dedication to their craft. An amazing woman related a quote to me recently that I feel is relevant to this tribe:

"Tradition is not a form to be imitated but the discipline that gives integrity to the new" Robert Jay Wolff , Master Potter 1949

Do any of you hail from a particular tradition? Do you practice a discipline that informs and strengthens your own individual practice? Or do you feel your individuality is so strong that any tradition would be smothering?

posted in Shamanism - 19 replies

Martín Prechtel

2009-09-16T19:24:16Z

Here's a radio show where Caroline Casey talks with Martín Prechtel:

http://www.coyotenetworknews.com/productcart/pc/radioshow.htm

It's the August 27th show.....

He speaks a very special language........not always "in time," but always "in tune."

:-D

posted in Shamanism - 0 replies

Legalize Hemp and Cannabis in California

2009-09-14T04:14:42Z

Hi Family,

Right now there are two competing signature drives to put cannabis legalization initiatives on the ballot in California for November 2010.

One is found at www.taxcannabis2010.org

The other is found at www.CaliforniaCannabisInitiative.org

Please look carefully at the text of both laws (the text of each is finalized at this point) and make up your own mind which one you support.

I am supporting www.CaliforniaCannabisInitiative.org because this law will protect cannabis users from discrimination in healthcare, employment, and housing. It is a full legalization measure for hemp and cannabis which will restore full human rights to cannabis users and growers all across California.

I have two parts to my plan. The first part is to publicly post and distribute our "Call to Arms" in order to recruit volunteers. This document is available here-

www.imgur.com/dbU83

The second part of the plan is to ask everyone who volunteers to make a pledge for how many signature they will collect in the next 30 days or so. 15-30 signatures is a good number. You can probably get that number from your family members, friends, co-workers, and neighbors without having to solicit in public too much. This is an "out of the closet" movement. We will have to proudly advocate human rights for cannabis smokers in order to get support from legitimate people. I can supply stickers equivalent to each persons pledge number. These stickers can be used to generate interest and be given to people who sign the petition. Here is the sticker design-

www.imgur.com/2cjvb

Feel free to distribute and use these images. But don't copyright them because you are not the one who created them.

We have 146 days in order to get the number of signatures that we need. Our petition is hot off the press on 9/11 and we are collecting the first signatures yesterday 9/12.

We are polling 56% public support for cannabis legalization in California, so this is an initiative which is not doomed. It's time has finally arrived. Now is the time to do this and to do it right. We may only get one chance. If a law which is not exactly what we want is implemented then we may lose our critical mass and our ability to set it right.

If you want to help me in any way please contact the CCI campaign at www.CaliforniaCannabisInitiative.org or write me at deep_space_underground@yahoo.com

Love,
-Fully Committed

posted in Shamanism - 6 replies

A little bird told me...

2009-09-12T01:45:20Z

Hi people,
I'm reading "Living in the Borderland", by Jungian analyst Jerome Bernstein, and I thought that it could be interesting for this tribe to quote it:

" (...) a compensatory evolutionary shift wherein the western psyche is in the process of being reconnected to nature from which it began its psychic split over 3.000 years ago. In essence, the western ego is being pushed into that reconnection with nature by an evolutionary process in the name of species preservation - if not the preservation of all of life as we know it. This reconnection is not a regression.

(...) One by-product of this evolutionary process appears to be the emergence of a new kind of consciousness, which I have called the Borderland. Some of the characteristics of what i have defined as the borderland personality have been evident in individuals past and present. However, historically, its prevalence has been far from the mainstream consciousnes of western culture. To review, I will remind the reader of the particular characteristics of this emergent Borderland consciousness are:

* A western ego at a high level of psychological development with an elastic ego boundary capable of being in connection with nature without falling into a state of participation mystique with nature.

* An ego capable of containing its own fragmentation complex.

* A resultant greater capacity for maintaining a simultaneous connection and dialogue with, and integration of, the rational and transrational dimensions of life.

* An evolutionary process that holds the prospect of a new kind of collective consciousness that will be familiar not only to the few, but that will be common to the many. Indeed, it may become the predominant form of consciousness emergent in the 21st century".

Living in the Borderland

Jerome Bernstein, Jungian analyst.

http://www.borderlanders.com/in-depth.html

posted in Shamanism - 5 replies

The Purpose of the Created World

2009-09-11T22:09:22Z

The following is an excerpt from my kahuna's book called "The Seeing". It is mostly about the three mystical experiences of Huna. I hope someone gets something out of it. "The ancient Creation Chants, Kumulipo of Polynesia, tell of the Cosmogenesis- the origin of the Created World. Io (pronounced "yo") was all there was. God- the parentless, the self created, Io. Io dwelt inert in the great void of Darkness, which is called Po. But, Io was immature and bored. So, to end his inertness, Io said; "Let the Dark become a Light Possessing Darkness". With that, he exploded himself into bubbles of consciousness, which we call souls, to gain experience, to grow, to make mistakes, to learn and mature. The Kumulipo says that Io then dreamt Himself into the Created World- as life. Io is the only life in the entire Cosmos. We are thus immortal, living lifetime after lifetime as we evolve to ever-higher states of consciousness. And, at the Redemption of Light, La Pana'i, comes the big Un-bang, when the entire Created World returns to a singularity again. There is some warning of this. When the red shifted stars, evidence of an expanding universe, change into blue shifted stars, indicating a contracting universe, the Created World, with all it's interest and drama will be half-way through it's cycle. At La Pana'i, we will return into the body of Io, carrying with us the maturity of our experiences in the Created World. Thus the entire Created World, with all of its suffering, frustration, and pain, is justified. And, Io will mature." Aloha To All, Lamaku.

posted in Shamanism - 6 replies

Schizophrenia, Bipolar Consciousness, and Other Shamanic Traits

2009-09-11T16:42:06Z

Here's a pretty cool article on this subject. I thought it might make a good topic for discussion.
Thoughts? Feeling?

http://www.reconnections.net/schizo_shamanic.htm

posted in Shamanism - 7 replies

Kirlian photography

2009-09-11T05:40:47Z

Many years ago my teacher told me that a picture of his hand had been taken by the leading Kirlian photographer of the time, Dr. Thelma Moss of the parapsychology department of UCLA in the 1970's. It's been years since I've seen it and then tonight I was investigating a new line of nutritional products that have a lot of promise. About 2/3 down the page is the famous picture which only says that it was taken of a healer preparing to heal a client. I recognized his pudgy hand immediately and then became very sad. He healed my mom's finger about ten years ago and it never became arthritic again and she's 76 years old. For any of you palm readers, you can clearly see the lines in his hands. Here's the link; http://www.thesynergycompany.com/pages/kirlianphotos.html Aloha, Kahuna Lamaku.

posted in Shamanism - 2 replies

Hello, shamans...

2009-09-11T04:14:09Z

My 2 cents... (about .2 with inflation) on the whole debate about what a shaman is, as well as some thoughts on why being one is relevant in the world today... in video format: http://www.plumedserpent.org/index5.html

Also, there are a couple sites accessible from the bottom of that site that may be of interest:

1) http://www.bookofremembering.com , a book that some may find useful or entertaining. It centers on spiritual growth, shamanic paths in the modern world, the plant road, lessons such as death and rebirth, and such.
2) http://www.keepersofwisdom.org , a non-profit in formation that is centered around protecting indigenous cultures and their knowledge by protecting the natural environment (from resource extraction) that they live in. And vise-versa.

Blessings

posted in Shamanism - 0 replies

A Total Lack Of Logic

2009-09-10T14:26:23Z

A very interesting topic has come up. A professor of sociology at the University of Buffalo, Steve Hoffman, has stated that our heated partisan debate over President Obama's health care plan has more to do with our illogical thought processes than reality. This is true of our debates on the Shamanism tribe as well. The problem: People on both sides of the political aisle often work backward from a firm conclusion to find supporting facts, rather than letting evidence inform their views. This is exactly why some of our debates have become so heated on this tribe.

"People get deeply attached to their beliefs," Hoffman said. "We form emotional attachments that get wrapped up in our personal identity and sense of morality, irrespective of the facts of the matter and to keep our sense of personal and social identity we tend to use a backward type of reasoning in order to justify such beliefs."

Similarly, past research by Dolores Albarracin, a psychology professor at the University of Illinois at Urbana-Champaign, has shown in particular that people who are less confident in their beliefs are more reluctant than others to seek out opposing perspectives. So these people avoid counter evidence all together.

This is probably why people on this tribe have attacked my beliefs and stories instead of becoming curious like a child and why my level of experience makes me seem so unbending in my views in the eyes of others.

"It's an amazing challenge to constantly break out the Nietzschean hammer and destroy your world view and belief system and evaluate others," Hoffman said.

Hoffman's idea is based on a study he and colleagues did of nearly 50 participants, who were all Republican and reported believing in the link between the Sept. 11, 2001 terrorist attacks and Saddam Hussein. Participants were given the mounting evidence that no link existed and then asked to justify their belief. (He said Democrats do the same thing)

All but one held onto the belief, using a variety of so-called motivated reasoning strategies. "Motivated reasoning is essentially starting with a conclusion you hope to reach and then selectively evaluating evidence in order to reach that conclusion."

Even before my first encounter with my Kahuna, Lani, I was on a journey of exploration and have reevaluated my beliefs many times. I go into conversations on this tribe hoping to encounter people who are also looking to learn and challenge themselves. I'll continue to take that risk even though at some point someone will decide that I must be wrong because they know they are right. Service isn't always met with praise and I can live with that. Cheers, Kahuna Lamaku.

posted in Shamanism - 150 replies

Shamanism in Siberia

2009-09-09T21:49:32Z

Excuse the lenght folks' this is an excert of a book I have been reading' it hold lots of good info'

Blessings

Nobu +

SHAMANISM is understood by some people to be a primitive form of religion or religio-magic practised by the aborigines of northern Asia as well as by all other aborigines in other parts of the world. This opinion is held by Mikhailowski, Kharuzin, and some other Russian scientists. Others hold that Shamanism was only one form of expression of the religious cult of northern Asia, practised in order to avert the evil spirits. This opinion is found in the writings of Jochelson and Bogoras. There is still another view put forward, which it is well for us to consider. This view we find expressed very clearly in the following extract from Klementz:

'One must not lose sight of the fact that in the various beliefs of the Siberian tribes a very close connexion is noticeable, and, likewise, there can be observed an uninterrupted identity in the foundations of their mythology, and in their rites, even extending as far as the nomenclature-all of which gives one the right to suppose that these beliefs are the result of the joint work of the intellectual activity of the whole north of Asia.'[2]

In the writings of the Buryat scientist Banzaroff we find a very similar statement: 'The old national religion of the Mongols and the neighbouring nations is known in Europe as "Shamanism", whereas among those who are not its followers it has no special name.

'After the introduction of Buddhism among the Mongolic nations, they called their old religion "The Black Faith" (Khara Shadjin), in contradistinction to Buddhism, which they called "Yellow Faith" (Shira Shadjin). According to Father Jakiuv, the Chinese call Shamanism Tao-Shen (gambolling before the spirits).

[1. For certain suggestions as to the construction of this chapter I all, indebted to my friend, Miss Byrne, of Somerville College.

2. Enc. Rel. and Eth., 'The Buriats,' p. 26.]

Those names, however, do not give any idea of the true character of shamanism. Some are of opinion that it originated alongside with Brahminism and Buddhism, while others find in it some elements in common with the teachings of the Chinese philosopher Lao-Tze. . . . Finally some hold that Shamanism is nothing but Nature-worship, likening it to the faith of the followers of Zoroaster. Careful study of the subject shows that the Shamanistic religion … did not arise out of Buddhism or any other religion, but originated among the Mongolic nations, and consists not only in superstitious and shamanistic ceremonies . . ., but in a certain primitive way of observing the outer world-Nature-and the inner world-the soul.'[1]

Of course, Banzaroff speaks especially of the Shamanism of the Mongols. We cannot agree with him that Shamanism is limited to these people. We find it all over northern and part of central Asia.

As we see them now the Palaeo-Siberians may be considered as possessing the simplest, and the Neo-Siberians the most complex, form of Shamanism. Thus among the former we see more 'Family' than 'Professional' Shamanism; that is, the ceremonials, beliefs, and shamans are practically limited to the family. Professional Shamanism, that is, ceremonies of a communal kind performed by a specialized or professional shaman, is here only in its infancy, and, being weaker, has been more affected by Christianity.

Among the Neo-Siberians, where professional Shamanism is strongly developed (for example, the Yakut), family Shamanism has been more affected by European influences. We cannot, however, argue from this that the Palaeo-Siberian form is the more primitive. Professional Shamanism may be a development of family Shamanism, or it may be a degenerate form, where environment is such that communal life is no longer possible.

That the dissimilarity between the Shamanism of the Palaeo and Neo-Siberians is no doubt due to the differences in the geographical conditions of northern and southern Siberia seems to be proved by the result of a careful study of certain Neo-Siberian tribes (Yakut) who migrated to the north, and of certain Palaeo-Siberians (Gilyak) who migrated to the south. The ease with which they absorbed the customs and beliefs appertaining to

[1. Banzaroff, The Black Faith, pp. 4-5.]

their new surroundings shows that there was no fundamental difference between their shamanistic practices. The differences, being due to environment, disappear in migration. It cannot be said that the change is due to contact, since this, in many cases, is very slight. Indeed, Shamanism seems to be such a natural product of the Continental climate with its extremes of cold and heat, of the violent burgas and burans, [1] of the hunger and fear which attend the long winters, that not only the Palaeo-Siberians and the more highly cultivated Neo-Siberians, but even Europeans, have sometimes fallen under the influence of certain shamanistic superstitions. Such is the case with the Russian peasants and officials who settle in Siberia, and with the Russian Creoles.[2].

According to the official census, only a small part of the aborigines are 'true Shamanists', but, as a matter of fact, we see that though they are registered as Orthodox Catholics and Buddhists, they are in reality nearly all faithful to the practice of their old religion.

In psychological terminology, Shamanism consists of animistic and preanimistic conceptions; although most of the people at present engaged in research work on Siberia have been so much influenced by the Tylor theory of Animism that they misuse the word 'soul', and the phenomena that they describe as animistic are very often in a different category altogether.

The reader must decide for himself whether Shamanism appeals to him as a cult peculiar to this region, or whether it is part of a very general primitive magico-religion. It appears to the author personally to be as difficult to speak in general terms of primitive religions as it would be to speak of Christian religious. This might be the task of a separate work-to determine whether Shamanism in its conception of the deities, nature, man, and in its rites, forms a special 'sect ' in the Animistic Religion.

THE SHAMAN
As among all primitive religions, the róle of the priest, as the repository of religious beliefs and traditions, is of the greatest importance; therefore we shall first proceed to the study of the shaman himself.

The organization of the shamanhood varies slightly in different tribes. In some cases this office is hereditary, but everywhere the supernatural gift is a necessary qualification for becoming a shaman. As we should expect from the generally higher culture of the Neo-Siberians, their shamanhood is more highly organized than that of the Palaeo-Siberians. The family shamans predominate among the Palaeo-Siberians, and the professional shamans among the Neo-Siberians, though Bogoras says: 'In modern times the importance of family shamanism is losing ground among all the tribes named, with the exception of the Chukchee, and there is a tendency to its being replaced on all occasions by individual shamanism.' These individual or professional shamans are called among the Chukchee 'those with spirit' (enenilit), from enen, 'shamanistic spirit'.[1]

Although hysteria (called by some writers 'Arctic hysteria') lies at the bottom of the shaman's vocation, yet at the same time the shaman differs from an ordinary patient suffering from this illness in possessing an extremely great power of mastering himself in the periods between the actual fits, which occur during the ceremonies. 'A good shaman ought to possess many unusual qualities,[2] but the chief is the power, acquired by tact and knowledge,

[1. Bogoras, op. cit., p. 414.

2. In the district of Kolyma, Sieroszewski used to meet a young but very skilful shaman, who could do most of the difficult shamanist tricks: he swallowed a stick, ate red-hot coals and pieces of glass, spat coins out of his mouth, was able to be in different places at the same time-and in spite of all this he was not considered a first-class shaman; whereas an inspired old woman-shaman, who could not perform all these tricks, was held in great esteem and fame. (Op. cit., p. 631.)]

to influence the people round him.'[1] His reserved attitude has undoubtedly a great influence on the people among whom he lives. He must know how and when to have his fit of inspiration, which sometimes rises to frenzy, and also how to preserve his high 'tabooed' attitude in his daily life.'

In speaking of the shaman's vocation, we do not include the family shaman of the Koryak, Asiatic Eskimo, Chukchee, and Yukaghir, whose position and capacity are rather vague, as we see from the following description of his duties: 'Each family has one or more drums of its own, on which its members are bound to perform at specific periods: that is, to accompany the beating of the drum with the singing of various melodies. Almost always on these occasions one member at least of the family tries to communicate with "spirits" after the manner of shamans.'[3] Sometimes he even tries to foretell the future, but he receives no attention from his audience. This is done in the outer room and in daylight, whereas the 'shaman's', or professional shaman's, actions are performed in the inner room and at night.

'Besides this, every adult Chukchee will occasionally take his drum, especially in the winter, and beat it for awhile in the warm shelter of the sleeping-room, with the light or without it, singing his melodies to the rhythm of the beats.'[4]

We see from the above that one member of the family has the duty of beating the drum during certain ceremonials, and amuses himself sometimes by shamanizing just as he amuses himself by beating the drum at any time, apart from ceremonials. Of course, we cannot call this member of the family a shaman, but a master of the ceremonies, &c., who imitates the shaman; we can call shamans only those individuals having special skill and vocation, whether or not they are shamans by heredity.

However, the same Koryak, Asiatic Eskimo, Chukchee, Yukaghir, &c.-practically all the Palaeo-Siberians-possess the professional shaman, sometimes in decadence,[5] but still there is no

[1. Sieroszewski, 12 Lat w Kruju Yakutów, 1902, p. 630.

2. He must also have good manners, as we see from the following:

'The shaman Yetilin had an incessant nervous twitching in his face, [and] the Chukchee said laughingly, that he was probably "with an owl kele" (spirit), comparing his affliction to the jerking motion of the owl's head when it devours its prey.' (Bogoras, The Chukchee, p. 428.)

3. Bogoras, op. cit.,p. 413.

4 Ibid.

5. During the stay of Jochelson among the Koryak (1900-1) he had the opportunity of seeing only two shamans. Both were young men, and neither enjoyed special respect on the part of his relations. (Joebelson, The Koryak, p. 49.)]

doubt of his existence. Krasheninnikoff[1] who travelled through the land of the Kamchadal in the middle of the eighteenth century, says that 'among the Kamchadal there is only one great annual ceremony, in November, and the chief róles at this ceremony belonged to old men'.

The same author says: 'Among the Kamchadal there are no special shamans, as among other nations, but every old woman and koekchuch (probably women in men's clothes) is a witch, and explains dreams.' [2]

From this meagre information we can scarcely decide whether among the Kamchadal of the time of Krasheninnikoff there was or not a family shaman, because as the old men played the róle not at ceremonials in separate families, but at communal ceremonies, we must rather call them communal shamans. But there was some form of professional shamanism, though not specialized, since every old woman could shamanize. On the other hand, the following quotation shows that there were certain qualifications necessary for the shaman:

'The female sex is nicer [3] and probably cleverer, therefore there are more women and koekchuch among the shamans than there are men.'[4]

Thus Krasheninnikoff. Jochelson says: 'Both Steller and Krasheninnikoff assert that the Kamchadal had no professional shamans, but that every one could exercise that art, especially women and Koekehuch; that there was no special shaman garb; that they used no drum, but simply pronounced incantations and practised divination (Krasheninnikoff, iii. p. 114; Steller, p. 277), which description appears more like the family shamanism of the present day. It is impossible that the Kamchadal should form an exception among the rest of the Asiatic and American tribes in having had no professional shamans.'

In support of Jochelson's opinion just quoted, it may be said that, in spite of Krasheninnikoff's statement to the contrary, professional shamanism does seem to have existed, at least in germ, among the Kamchadal, alongside of the communal shamanism

[1. Krasheninnikoff, Description of the Country of Kamchatka, ed. 1775, p.85.

2. Op. cit., p. 81.

3. This epithet is somewhat vague, but for this I am not responsible, as original has a similar vague expression.

4. Krasheninnikoff, p. 15, quot. Troshchanski.

5. Jochelson, The Koryak, p. 48.]

which was in the hands of the old men. This appears clear from Krasheninnikoff's own words quoted above. That those who could shamanize most effectually were women, 'nice and clever', points to the fact that some sort of standard was already set up for those who aspired to be special practitioners of this extra-communal shamanism, and that women most nearly approached this ideal.

A. THE SHAMAN'S VOCATION.
Whether his calling be hereditary or not, a shaman must be a capable-nay, an inspired person. Of course, this is practically the same thing as saying that he is nervous and excitable, often to the verge of insanity. So long as he practises his vocation, however, the shaman never passes this verge. It often happens that before entering the calling persons have had serious nervous affections.[1] Thus a Chukchee female shaman, Telpina, according to her own statement, had been violently insane for three years, during which time her household had taken precautions that she should do no harm to the people or to herself.[2]

'I was told that people about to become shamans have fits of wild paroxysms alternating with a condition of complete exhaustion. They will lie motionless for two or three days without partaking of food or drink. Finally they retire to the wilderness, where they spend their time enduring hunger and cold in order to prepare themselves for their calling.'[3]

To be called to become a shaman is generally equivalent to being afflicted with hysteria; then the accepting of the call means recovery. 'There are cases of young persons who, having suffered for years from lingering illness (usually of a nervous character), at last feel a call to take up shamanistic practice and by this means overcome the disease.'[4]

To the believer the acceptance of the call means accepting several spirits, or at least one, as protectors or servants, by which means the shaman enters into communication with the whole spirit world. The shamanistic call sometimes manifests itself through some animal, plant, or other natural object, which the

[1. Bogoras met several shamans who were always ready to quarrel, and to use their knives on such occasions; e.g. the shaman Kelewgi wauted to kill a Cossack who refused to buy furs from him. (Bogoras, op. cit., p. 426.)

2. Op. cit., p. 428.

3. Jochelson, The Koryak, p. 47.

4. Bogoras, The Chukchee, p. 421.]

person comes upon at the 'right time', i.e. when very young, often in the critical period between childhood and maturity (or else when a person more advanced in age is afflicted with mental or physical troubles). 'Sometimes it is an inner voice, which bids the person enter into intercourse with the "spirits". If the person is dilatory in obeying, the calling spirit soon appears in some outward visible shape, and communicates the call in a more explicit way.' Ainanwat after an illness saw several 'spirits', but did not pay much attention to them; then one 'spirit' came, whom Ainanwat liked and invited to stay. But the 'spirit' said he would stay only on the condition that Ainanwat should become a shaman. Ainanwat refused, and the 'spirit' vanished.'

Here is an account by a Yakut-Tungus shaman, Tiuspiut ('fallen-from-the-sky'), of how he became a shaman: [2]

'When I was twenty years old, I became very ill and began "to see with my eyes, to hear with my ears" that which others did not see or hear; nine years I struggled with myself, and I did not tell any one what was happening to me, as I was afraid that people would not believe me and would make fun of me. At last I became so seriously ill that I was on the verge of death; but when I started to shamanize I grew better; and even now when I do not shamanize for a long time I am liable to be ill.'

Sieroszewski tells us that Tiuspiut was sixty years of age; he hid his shamanistic gift nine years, and had been shamanizing thirty-one years when Sieroszewski met him. He was a man of medium size, thin, but muscular, with signs of former beauty. In spite of his age he could shamanize and dance the whole night. He was an experienced man, and travelled a great deal both in the south and in the north. During the shamanistic ceremonies his eyes had a strange expression of madness, and a pertinacious stare, which provoked to anger and excitement those on whom his look rested.

'This is the second shaman with such strange eyes whom I have met in the district of Yakut. Generally in the features of a shaman there is something peculiar which enabled me, after a short experience, to distinguish them from the other folk present.'[3]

A similar statement is made about the Chukchee shamans by Bogoras: 'The eyes of a shaman have a look different from that

[1 Bogoras, op. cit.

2 Sieroszewski, 12 Lat w Kraju Yakutów, p. 396. Ibid.]

of other people, and they explain it by the assertion that the eyes of the shaman are very bright (nikeraqen), which, by the way, gives them the ability to see "spirits" even in the dark. It is certainly a fact that the expression of a shaman is peculiar-a combination of cunning and shyness; and it is often possible to pick him out from among many others.'[1]

'The Chukchee are well aware of the extreme nervousness of their shamans, and express it by the word ninirkilqin, "he is bashful". By this word they mean to convey the idea that the shaman is highly sensitive, even to the slightest change of the psychic atmosphere surrounding him during his exercises.'

'The Chukchee shaman is diffident in acting before strangers, especially shortly after his initiation. A shaman of great power will refuse to show his skill when among strangers, and will yield only after much solicitation: even then, as a rule, he will not show all of his power.' [2] 'Once when I induced a shaman to practise at my house his "spirits" (of a ventriloquistic kind) for a long time refused to come. When at last they did come, they were heard walking round the house outside and knocking on its walls, as if still undecided whether to enter. When they entered, they kept near to the comers, carefully avoiding too close proximity to those present.'

The shamanistic call comes sometimes to people more advanced in years:

'To people of more mature age the shamanistic call may come during some great misfortune, dangerous and protracted illness, sudden loss of family or property,' &c. 'It is generally considered that in such cases a favourable issue is possible only with the aid of the "spirits", therefore a man who has undergone some extraordinary trial in his life is considered as having within himself. the possibilities of a shaman, and he often feels bound to enter into closer relations with the "spirits", lest he incur their displeasure at his negligence and lack of gratitude."

Katek, from the village of Unisak at Indian Point, entered into relations with the 'spirits' when he was of mature age, during a terrible adventure he had while hunting seal.

He was carried away on the piece of ice on which he was standing, and only after a long time of drifting came upon an iceberg, on to which he climbed. But before he encountered

[1. Bogoras, op. cit., p. 116.

2 Ibid.

3. Op. cit., p. 421.]

the iceberg, he had tried to kill himself with his belt-knife, when a large walrus-head suddenly appeared out of the water quite close to him and sang: 'O Katek, do not kill yourself! You shall again see the mountains of Unisak and the little Kuwakak, your elder son.' When Katek came back home he made a sacrifice to the walrus-head, and from that time on he was a shaman, much respected and very famous among his neighbours.[1]

However, very old people are not supposed to hear the shamanistic call. In a Koryak tale,[2] when Quikinnaqu (who had already a grown-up daughter) unexpectedly makes for himself a drum out of a small louse, and becomes a shaman, his neighbours say sceptically: 'Has the old Quikinnaqu really become a shaman? From his youth up he had no spirits within his call.'

But young people when they get into trouble also call for the help of 'spirits'; when the latter come to them, such youths also frequently become shamans.

'A man, Yetilin by name, who belonged by birth to an Arctic maritime village, but afterwards married into a reindeer-breeding family on the Dry Anui River, and joined its camp, told me that in his early childhood his family perished from a contagious disease (probably influenza), and he was left alone with his small sister. Then he called to the "spirits". They came and brought food and said to him: "Yetilin, take to beating the drum! We will assist you in that also."'[3]

The Chukchee tales contain accounts of poor and despised orphans, who were protected by 'spirits', and turned into shamans.

The vocation of the shaman is attended with considerable danger: 'The slightest lack of harmony between the acts of the shamans and the mysterious call of their "spirits" brings their life to an end. This is expressed by the Chukchee, when they say that "spirits" are very bad-tempered, and punish with immediate death the slightest disobedience of the shaman, and that this is particularly so when the shaman is slow to carry out those orders which are intended to single him out from other people.' [4]

We have similar statements from the more advanced tribes. 'The duties undertaken by the shaman are not easy; the struggle which he has to carry on is dangerous. There exist traditions

[1. Op. cit., p. 421.

2. Jochelson, The Koryak, p. 291.

Bogoras, op. cit., p. 424.

4. Op. cit., p. 417.]

about shamans who were carried away still living from the earth to the sky, about others killed by "spirits", or struck down at their first meeting with the powers whom they dared to call upon. The wizard who decides to carry on this struggle has not only material gain in view, but also the alleviation of the griefs of his fellow men; the wizard who has the vocation, the faith, and the conviction, who undertakes his duty with ecstasy and negligence of personal danger, inspired by the high ideal of sacrifice, such a wizard always exerts an enormous influence upon his audience. After having once or twice seen such a real shaman, I understood the distinction that the natives draw between the "Great", "Middling", and "Mocking" or deceitful shamans.'[1] Although exposed to danger from supernatural powers, the shaman is supposed to be safer from human anger than any other person.

One Chukchee tale says: 'She [the murderer] came to her neighbour, a woman who was busy with her fireboard, trying to make a fire. She stabbed her from behind. But the girl continued to work on the fire, because she was a shaman-girl, a woman able to stab herself [in a shamanistic performance]. Therefore she could not kill her, but only severed the tendons of her arms and legs.' [2]

A man who can pierce himself through with a knife, so that its end shows at his back,[3] or cut his head off, put it on a stick, and dance round the yurta,[4] is surely strengthened sufficiently against an enemy's attacks. Yet the shaman, Scratching-Woman, when he refused to drink the alcohol offered to him by Bogoras, and which he had previously demanded, explained as follows: 'I will be frank with you. Drink really makes my temper too bad for anything. Usually my wife watches over me, and puts all knives out of my reach. But when we are apart, I am afraid.".[5]

On the whole, the shamans are very much attached to their vocation, in spite of the persecutions which they have to suffer from the Government. Tiuspiut was many times punished by the Russian officials and his shamanistic dress and drum were burned; but he returned to his duties after each of these incidents. 'we have to do it, we cannot leave off shamanizing,' he said to Sieroszewski, 'and there is no harm in our doing it.'

Another shaman, who was old and blind, affirmed that he had

[1. Sieroszewski, op. cit., p. 639.

2. Bogoras, Chukchee Materials, p. 32.

3. Sieroszewski, op. cit., p. 398.

4 Ibid.

5 Bogoras, The Chukchee, p. 428.]

been a shaman some time before, but after he became convinced that it was a sin he stopped shamanizing, and 'although another very powerful shaman took from him the "sign", ämägyat, still the spirits made him blind'.[1]

In the village Baigantai Sieroszewski met with another instance of a shaman who, however many times he vowed to abstain from shamanism, still returned to it when the occasion arose. He was a rich man, who did not care for gain, and he was so wonderful that 'his eyes used to jump out on his forehead' during shamanistic performances.

Tiuspiut was poor and cared for money, but he was proudly regardful of his reputation, and when some of his neighbours called in another shaman, one who lived farther away than Tiuspiut, he became quite offended.

Bogoras never met shamans among the Palaeo- Siberians who could be said 'to live solely on the profits of their art. It was only a source of additional income to them., [2]

Among the Tungus and Yakut the shaman is recompensed only when his arts are successful; and now, since Russian money has come into use, he receives from one to twenty-five roubles for a performance, and always gets plenty to eat besides.

The shamanistic call among the Tungus of Trans-Baikalia shows itself in the following manner: A dead shaman appears in a dream and summons the dreamer to become his successor. One who is to become a shaman appears shy, distrait, and is in a highly nervous condition.[3]

Similar instances are to be found in the records of all Siberian tribes.

As to the shamanistic office being hereditary, this is the case wherever a descendant of a shaman shows a disposition for the calling.

Among the Ostyak, the father himself chooses his successor, not necessarily according to age, but according to capacity; and to the chosen one he gives his own knowledge. If he has no children, he may pass on the office to a friend, or to an adopted child.[4]

The Ostyak shaman occasionally sells his familiar spirit to another shaman. After receiving payment, he divides his hair

[1 Sieroszewski, op. cit., p. 394.

2. Bogoras, the Chukchee, p. 425.

3 Anonymous article in Siberian News, 1822, pp. 39-40.

4 Bielayewski, A Journey to the Glacial Sea, pp. 113-14.]

into tresses, and fixes the time when the spirit is to pass to his new master. The spirit, having changed owners, makes his new possessor suffer; if the new shaman does not feel these effects, it is a sign that he is not becoming proficient in his office.[1]

Among both the Yakut and the Buryat, although the office is not necessarily hereditary, it is usually so in part; for it will generally happen that the shamanistic spirit passes from one to another of the same family.[2]

The Altaians believe that no one becomes a shaman of his own free will; rather it comes to him volens volens, like a hereditary disease. They say that sometimes when a young man feels premonitory symptoms of the call, he avoids shamans and shamanistic ceremonies, and by an effort of will occasionally cures himself. The period when the shamanistic call comes to the descendant of a shamanistic family is known as tes bazin-yat, 'the ancestor (spirit) leaps upon, strangles him'.[3]

B. THE SHAMAN'S PREPARATORY PERIOD.
I. Palaeo-Siberians.
The Chukchee. The Chukchee call the preparatory period of a shaman by a term signifying 'he gathers shamanistic power'. For the weaker shamans and for female shamans the preparatory period is less painful, and the inspiration comes mainly through dreams.

But for a strong man this stage is very painful and long; in some cases it lasts for one, two, or more years. Some young people are afraid to take a drum and call on the 'spirits', or to pick up stones or other objects which might prove to be amulets, for fear lest the 'spirit' should call them to be shamans. Some youths prefer death to obedience to the call of spirits.[4] Parents possessing only one child fear his entering this calling on account of the danger attached to it; but when the family is large, they like to have one of its members a shaman. During the time of preparation the shaman has to pass through both a mental and a physical training. He is, as a rule, segregated, and goes either to the forests and hills under the pretext of hunting or watching the herds, 'often without taking along any

[1 Tretyakoff, The Country of Turukhansk, 1871, p. 223.

2 Sieroszewski, op. cit., p. 395; Potanin, Troshchanski.

3. Wierbicki, The Natives of the Altai, p. 44.

4. Bogoras, The Chukchee, p. 450.]

arms or the lasso of the herdsman'[1]; or else he remains in the inner room the whole time. 'The young novice, the "newly inspired" (turene nitvillin), loses all interest in the ordinary affairs of life. He ceases to work, eats but little and without relishing his food, ceases to talk to people, and does not even answer their questions. The greater part of his time he spends in sleep.' This is why 'a wanderer . . . must be closely watched, otherwise he might lie down on the open tundra and sleep for three or four days, incurring the danger in winter of being buried in drifting snow. When coming to himself after such a long sleep, he imagines that he has been out for only a few hours, and generally is not conscious of having slept in the wilderness at all., [2]

However exaggerated this account of a long sleep may be, we learn from Bogoras that the Chukchee, when ill, sometimes 'fall into a heavy and protracted slumber, which may last many days, with only the necessary interruptions for physical needs'.[3]

The Koryak. The mental part of the training consists in coming into contact with the right spirits, i.e. with the spirits who are to be the shaman's protectors in his shamanistic practice. 'Every [Koryak] shaman', says Jochelson, 'has his own guardian spirits, who help him in his struggle with disease-inflicting kalau in his rivalry with other shamans, and also in attacks upon his enemies. The shaman spirits usually appear in the form of animals or birds. The most common guardian spirits are the wolf, the bear, the raven, the sea-gull, and the eagle.'[4] One of the two shamans whom Jochelson met among the Koryak related to him how the spirits of the wolf, raven, bear, sea-gull, and plover appeared to him (the shaman) in the desert-now in the form of men, now in that of animals-and commanded him to become a shaman, or to die. Thus we see that, while they are in solitude, 'the spirits appear to them in visible form, endow them with power, and instruct them.' But Bogoras describes the mental training of a new shaman differently. 'The process of gathering inspiration is so painful to young shamans, because of their mental struggle against the call, that they are sometimes said to sweat blood on the forehead and the temples. Afterwards every preparation of a shaman for a performance is considered a sort of repetition of the initiative process: hence it is said that the Chukchee shamans during that time are easily susceptible to haemorrhage, and even to bloody sweat.'[5]

[1. Op. cit., p. 420.

2. Op. cit., p. 421.

3 Ibid.

4. Jochelson, The Koryak, p. 47.

4. Bogoras, op. cit., p. 420.]

Bogoras himself saw two cases of nose-bleeding and one of bloody sweat among the shamans; but in the last instance he suspected the shaman of smearing his temples with the blood from his nose.[1]

As to the physical training of a novice, he must learn singing, dancing, various tricks, including ventriloquism, and how to beat the drum.

'The beating of the drum, notwithstanding its seeming simplicity, requires some skill, and the novice must spend considerable time before he can, acquire the desired degree of perfection. This has reference especially to the performer's power of endurance. The same may be said of the singing. The manifestations continue for several weeks, during which time the shaman exercises the most violent activity with scarcely a pause. After the performance he must not show any signs of fatigue, because he is supposed to be sustained by the "spirits", and, moreover, the greater part of the exercise is asserted to be the work of the spirits themselves, either after entering the shaman's body or while outside his body. The amount of endurance required for all this, and the ability to pass quickly from the highest excitement to a state of normal quietude, can, of course, be acquired only by long practice. Indeed, all the shamans I conversed with said that they had to spend a year, or even two years, before sufficient strength of hand and freedom of voice were given to them by the spirits. Some asserted that, during all this preparatory time, they kept closely to the inner room, taking up the drum several times a day, and beating it as long as their strength would allow.'[2]

Of course a certain diet must be adhered to during the time of the training and before each individual ceremonial.

Have the novices any teachers? One would suppose that they must have, if only to learn the difficult magical tricks, but it is hard to get any detailed information on this point, because the natives ascribe all the cleverness of the shaman to the 'spirits'.

'There are many liars in our calling', the shaman Scratching Woman said to Bogoras.[3] 'One will lift up the skins of the sleeping-room with his right toe and then assure you that it was done by "spirits"; another will talk into the bosom of his shirt or through his sleeve, making the voice issue from a quite unusual place.' Of course he himself was ready to swear that he never did such tricks.

[1. Ibid.

2. Op. cit., p. 424.

3. Bogoras, The Chukchee, p. 426.]

Sometimes the old men teach the young shamans. 'The man who gives a part of his power to another man loses correspondingly, and can hardly recover the loss afterwards. To transfer his power, the older shaman must blow on the eyes or into the mouth of the recipient, or he may stab himself with a knife, with the blade of which, still reeking with his "source of life" (telkeyun), he will immediately pierce the body of the recipient.'

Bogoras did not hear of any transferring of shamanistic power while he was among the Chukchee. He found it, however, among Eskimo women, who were taught by their husbands, and whose children were taught by their parents. In one family on St. Lawrence Island the shamanistic power has been retained through a succession of generations, evidently having been transferred from father to son.[1]

The Gilyak. Sternberg [2] says that although shamans do not play so important a róle among the Gilyak as among some neighbouring tribes, still their power among this folk is almost unlimited. Sternberg was told by a Gilyak shaman that before he had entered on his vocation he had been very ill for two months, during which time he was unconscious, lying quite motionless. Sometimes, he said, he almost regained consciousness, but sank again into a swoon before recovering his senses. 'I should have died', he explained, 'if I had not become a shaman.' During these months of trial he became 'as dry', he said, 'as a dry stick.' In the night he heard himself singing shaman's songs. Once there appeared to him a bird-spirit, and, standing at some distance from it, a man, who spoke to him in these words: 'Make yourself a drum and all that pertains to a shaman. Beat the drum and sing songs. If you are an ordinary man, nothing will come of it; but if you are to be a shaman, you will be no ordinary one.' When he came to himself he found that he was being held by head and feet close to the fire by his friends, who told him that they had thought him already dead, carried off by the evil spirits (kekhn). Forthwith he demanded a drum, and began to beat it and sing. He felt half dead, half intoxicated. Then for the first time he saw his spirit-protectors, kekhn and kenchkh. The former told him, 'If you see any one ill, cure him. Do not trust kenchkh. He has a man's face, but his body is a bird's. Trust us only.'

Sternberg himself was once witness of a first manifestation of shamanistic power.

[1. Op. cit., p. 420.

2. Sternberg, The Gilyak, p. 72.]

Koïnit was a little guest of Sternberg's, a boy of twelve. In spite of his youth he had two souls, being the son of a great shaman, Chanikh, who had as many as four souls (one from the mountains, another from the sea, a third from the sky, and a fourth from the underworld). Once on being suddenly awakened from sleep, Koïnit began to throw himself about, and to shout aloud in different pitches or intonations of the voice, as shamans are accustomed to do. When this was over, the boy's face looked worn and tired, like that of an old man. He said afterwards that, during the sleep which had preceded his outbreak, two kekhns had appeared to him. He knew them for his father's kekhns; and they said to him: 'We used to play with your father-let us play with you also."

II. Neo-Siberians.
Passing from the Palaeo- to the Neo-Siberians, we notice that the shaman's protectors among the latter are highly developed beings.

Three kinds of 'spirits' are associated with a Yakut shaman, namely, änägyat, yekyua, and kaliany (Sieroszewski). Änägyat is the indispensable attribute of every shaman.

But änägyat is also the name of the iron breast-circle, the sign of the shaman's dignity.

Even the weakest shamans possess änägyat [2] and yekyua-the latter is 'sent from above, animal picture, bewitching spirit, devilish devourer' (Yekyua oïun abassyuah, simah abassyuah, üssüttan ongorudh).

The yekyua is carefully hidden from the people. 'My yekyua will not be found by any one; it lies hidden far away, there, in. the rocky mountains of Edjigan.'[3]

Once a year, when the snow melts and the earth is black, the yekyua arise from their hiding-places and begin to wander. They hold orgies of fights and noises, and the shamans with whom they are associated feel very ill. Especially harmful are the yekyua of female shamans.

[1. Op. cit., pp. 73-4.

2. Sieroszewski, in speaking about the division of the shamans into three kinds, says that the last or third kind are not real shamans, as they have not änägyat, but are sorcerers and other people in some way peculiar (12 Lat w Kraju Yakutów, p. 628).

3. Sieroszewski, op. cit., p. 626.]

The weakest and most cowardly are the yekyua of dogs; the most powerful are those of enormous bulls, stallions, elks, and black boars. 'Those shamans who have as their animal incarnation a wolf, bear, or dog, are the must unfortunate; these animals are insatiable; they are never satisfied, however much the shaman may provide for them.' The dog especially gives no peace to his two-footed fellow; he 'gnaws with his teeth the shaman's heart, tears into pieces his body'.[1] Then the shaman feels sick and suffers pain. The crow is also a bad yekyua; the eagle and hairy bull are called 'devilish fighters and warriors' (abassy keiktah). This title is the most flattering one for a shaman.[2] When a new shaman appears, the other shamans recognize him at once by the presence of a new yekyua, whom they have not seen before. Only wizards can see yekyua; to ordinary people they are invisible.

Troshchanski [3] says of the yekyua: 'Among the protectors of the shaman, the most important role is played by the yekyua (literally, "mother-animal"). It is said that the shamans incarnate their kut[4] in certain animals, e.g. in stallions, wolves, dogs, and that these animals are thus the yekyua of shamans.

'If one of these animals kills another of its species, then the corresponding shaman will die.' Troshshanski thinks that the shaman incarnates his kut only during the time that he is actually shamanizing.

Whereas this 'black' animal-protector seems to be of a totemic and personal nature, to a certain extent 'of one blood and flesh' with his protégé, on the other hand ämägyat strikes us as being a more impersonal power.

Sieroszewski [5] explains that it is in most cases 'the spirit of a deceased shaman', or, in some rare cases, one of the secondary heavenly beings. But it seems that the term 'spirit' is used here quite vaguely; e. g., we read further on: 'The human body cannot contain the power of great gods, and so the spirit-protector remains always near the beloved man (outside of him) and willingly comes at his call; in difficult moments it helps him, defends him, and gives him advice.'[6] 'The shaman sees and hears only through his ämägyat', says the shaman Tiuspiut.

Ämägyat comes to a shaman through an accident, or as a

[1. Ibid.

2. Ibid.

3. Troshchanski, The Evolution of the Black Faith, p. 138.

4 The part of the soul which, according to the Yakut, is common to animals and men.

5. Sieroszewski, op. cit., p. 626.

6. Ibid.]

heavenly destiny. 'When I was travelling in the north,' says Tiuspiut, 'I came upon a heap of wood (saïba) in the mountains, and as I just wanted to cook some dinner, I set this on fire. Now under this heap was buried a well-known Tungus shaman (Tiuspiut was a Yakut), and so his ämägyat leapt into me." If the great shamans at death take their (ämägyat to heaven, they are transformed into heavenly beings; but if the ämägyat is not removed to heaven, then it will appear on the earth sooner or later.[2]

Besides the two so-called spirits mentioned above, there comes to the Yakut shaman, during shamanistic performances, still another kind of spirit, a rather mischievous one, which forces the shaman to talk and to imitate various, often indecent, gestures. These spirits are called kaliany, and their representatives may be a Russian devil, a devil's daughter with a devilish groom, who, being blind, is in the habit of groping about in the dark, &c.

Thus Sieroszewski, on the mental training of the novice. Further light is thrown on the question by Troshchanski.[1] Following out his main idea of treating black and white shamans separately, he says: 'Not every one can become a shaman, either white or black; only a person whose sür has obtained a suitable education.

'The sür of a white shaman is educated under the care of one of the aïy, and the sür of a black shaman studies with an abassy. How the sür of a white shaman is educated among the Yakut is not known to us. The sür of a black shaman lives with his tutor on the ninth floor (underground-in their ideal division of the universe). If the sür is educated on the ninth floor, then a most powerful shaman will arise from it; if on the eighth floor, then the shaman will be of medium power; if on the third floor, then the shaman will be only a sorcerer.'

The education consists in the sür's learning 'the habits, character, and behaviour of abassylar and shamans.'

As to the education of a shaman himself, and his initiation, the Yakut shaman is taught by an older shaman, who consecrates him by 'placing on him the ämägyat'.[4] This sign is taken away by the shaman from a person who does not wish to be a shaman any longer. There is in the Yakut language a word usüi, which

[1. Op. cit., p. 627.

2. lbid.

3. Troshchanski, op. cit., p. 146.

4. Troshchanski, op. cit., p. 147.]

means to teach the art of shamanizing and to consecrate a shaman.

Pripuzoff [1] describes the consecration of a shaman among the Yakut as follows: 'The old shaman leads his pupil up a high mountain or into a clearing in the forest. Here he dresses him in a shaman's garment, gives him a rattle, and places on one side of him nine chaste youths, and on the other nine chaste maidens. Then the shaman puts on his own garment, and directs the youth to repeat after him certain words.' He demands of the novice that he shall give up all that is most dear to him in the world, and consecrate his life to the service of the spirits who shall come -it his call. He tells his pupil where certain 'black' spirits dwell, what diseases they cause, and how they may be propitiated. Finally the young shaman must kill a sacrificial animal, and sprinkle himself with its blood. The flesh is eaten by those who have been present at the ceremony.

A child chosen to be a shaman is recognized among the Buryat by the following signs[2]: 'He is often absorbed in meditation, likes to be alone, has mysterious dreams, and sometimes has fits during which he is unconscious.' According to the Buryat beliefs, the soul of a child is then in process of being trained, among the 'West Tengeris' if he is to be a 'white' shaman, among the 'East Tengeris' if he is to become a 'black' one. Living in the dwelling of the gods, his soul, under the tutelage of deceased shamans, learns the various secrets of the shaman's vocation; the soul must remember the names of the gods, the places where they live, the means by which they may be propitiated, and the names of the spirits which are subordinate to the high gods. After a period of trial the soul of the child returns to the body, which for a time resumes its normal life. But on his reaching adolescence, peculiar symptoms show themselves in the person who has undergone these experiences. He becomes moody, is easily excited into a state of ecstasy, leads an irregular life, wandering from ulus to ulus to watch the shamanistic ceremonies. He gives himself up with great earnestness to exercises in the shamanistic arts, for which purpose he segregates himself, going to some high mountain or into the forest, where, before a great fire, he calls on the spirits,

[1. Pripuzoff, Materials for the Study of Shamanism among the Yakut, pp. 64-5.

2. Agapitoff and Khangaloff, Materials for the Study of Shamanism in Siberia, pp. 42-53.]

and afterwards falls into a swoon. In the meanwhile, to prevent him from doing himself an injury, his friends keep watch over him unobtrusively.

While the novice is preparing himself for his new life, his relations call in a good shaman, who makes a sacrifice to propitiate the spirits and induce them to help the young shaman-to-be. If the future shaman belongs to a poor family, the whole community helps to procure the sacrificial animals and other things which are indispensable for the ceremonies.

The preparatory period lasts for several years, its length depending largely on the capacity of the young man. He cannot, however, become a shaman until he reaches the age of twenty. Finally he undergoes a purification ceremony. One such ceremony does not confer all the rights and powers of a shaman; there are, in fact, nine. But very few shamans go through all these purifications; most only undergo two or three; some, none at all, for they dread the responsibilities which devolve upon consecrated shamans. To a fully consecrated shaman the gods are very severe, and punish his faults or mistakes with death.

The first consecration ceremony is preceded by a purification of water. For this an experienced old shaman, called the 'father-shaman', is chosen, together with nine young men to be his assistants. These are spoken of as his 'sons'. The water for the ablution must be drawn from a spring-sometimes from three springs. They go in the morning of the day of consecration to fetch the water, taking with them tarasun [1], with which they make a libation to the master- and mistress-spirits of the spring. As they return, they pluck up from the earth birch-seedlings, of which they make a broom, and take it to the house of the novice. Next the water is heated over a fire, and into it are thrown certain herbs and pieces of bark. Then from the ears of a he-goat prepared beforehand they cut pieces of hair, and some shavings from its horns and hoofs, and throw these also into the pot. The he-goat is then killed in such a manner that its blood drips into the pot. Then only is the water ready for the consecration ceremony. The flesh of the goat is given to the women present, who cook and eat it.

Now the father-shaman foretells the future from a sheep's shoulder-blade. He summons the shamanist ancestors of the

[1. A native Buryat drink, composed of milk and wine, called also wine of milk'.]

novice, and offers libations of wine and tarasun. Then he dips the birch-broom into the water and beats the candidate on the naked back, as do also the nine 'sons' of the 'father-shaman', saying at the same time: 'When thou art called to a poor man, ask little in return for your trouble, and take what is given. Take care of the poor always, help them, and pray to the gods to defend them against the power of evil spirits. If thou art called by a rich man, go to him riding on a bullock, and do not ask much for your trouble. If thou art called at the same time by a poor and by a rich man, go first to the poor.' The candidate repeats these precepts after the shaman, and promises to observe them.

Then follows a libation of tarasun to the guardian spirits; this closes the ceremony.
The purification of a shaman by water is performed at least once a year, but sometimes once a month, at the new moon; or else at any other time when he considers himself to have been defiled, e. g. by touching some unclean object. If the defilement is especially gross, then purification is performed with blood. The shaman also purifies himself after a death has occurred in the ulus.[1]

This ceremony is followed after some time by the first consecration, called kherege-khulkhe, the expenses of which are shared by the community. Again a 'father-shaman' and nine 'sons' are chosen, and they, accompanied by the novice, ride on horseback from yurta to yurta, collecting offerings. Before each yurta they stop and announce their coming with a shout. They are hospitably entertained, and offerings of different kinds-votive handkerchiefs, which are tied to 'a birch staff carried by the novice, and sometimes money-are brought to them. They buy wooden cups, little bells tied to horse-staves, wine, &c. The day before the ceremony a certain number of stout birches are cut from the groves by the 'sons' under the direction of the 'father-shaman '; from the straightest of these they make horse-staves. The grove from which these are taken is one in which the dead of the ulas are buried, and for the propitiation of the spirits there they make offerings of mutton and tarasan. At the same time they prepare the shaman's accessories, and meanwhile other shamans of similar standing with the 'father-shaman ' summon the spirits.

[1. ibid.]

In the morning of the day of the consecration the birch-trees cut the day before are planted. The stoutest birch, which has its roots still attached to it, they plant in the south-west corner of the yurta, where the ground is left bare for the fire; the top of the tree projects through the smoke-bole above. This birch represents symbolically the porter-god who allows the shaman ingress into heaven. It points the way by which the shaman can reach the sky, and remains permanently in the yurta as a sign that the dwelling is that of a shaman. The other birches are planted in front of the yurta in the place where sacrifices are usually offered, in the following order, from west to east:

(i) A birch under which, on a carpet of felt, is placed some tarasun. To the branches of this ribbons of black and yellow are tied if the shaman is to be 'black', of white and blue if he is to be a 'white' shaman, and of all four colours if he is to serve both kinds of spirits.

(ii) A birch to which are tied a big bell and the sacrificial horse.

(iii) A fairly stout birch which the novice has to climb.-These three trees are planted with their roots, and are called serge (posts).

(iv) Nine saplings, in groups of three, the saplings in each group being bound together with a rope made of white horsehair. To these are tied ribbons of different colours in the following order-white, blue, red, yellow, and so on again. On the saplings are hung skins of animals.

(v) Nine posts to which sacrificial animals are tied.

(vi) Some stout birches to which the bones of the sacrificial animals are tied after being bound up in straw. These birches form a row.

From the principal birch in the yurta to all those which stand outside are led two ribbons, red and blue. This is a symbolical representation of the path of the shaman to the spirit-world. To the north of the row of birches are placed nine pots for cooking the sacrificial meat.

When everything is ready, the novice and the others who take part in the ceremony don their ceremonial dress. Then the shaman's accessories are blessed, after which the horse-staves are said to turn into real horses. All the morning the assembled shamans have been summoning the spirits and sprinkling tarasun. The 'father-shaman' now calls upon the guardian gods, and the novice repeats after him the words of his invocation. The candidate climbs the birch inside the yurta, gets on to the roof, and from there summons the spirits in a loud voice. When the moment comes for leaving the yurta, four shamans take hold of a certain felt carpet, each by a corner.[1] Just outside the entrance to the yurta a fire is made, and various herbs are thrown into it: everybody and everything which passes over the fire is purified by it.

The people leave the yurta in the following order: first the 'father-shaman', then the candidate, then the nine 'sons', and finally the relatives and guests.

The ceremony ends with feasts and sacrifices.[2]

Among the Samoyed and Ostyak of the Turukhan country the future shaman spends his youth in exercises which stimulate his nerves and excite his imagination.[3] At the consecration of a novice, according to Tretyakoff[4] he must stand with his face towards the west, while the officiating shaman asks the Dark Spirit to help the candidate and to give him a spirit to serve him. At the end of the ceremony the shaman sings a hymn in praise of the Dark Spirit, and the novice repeats it after him. The beginner is tested by the spirits, who require of him certain sacrifices, as of his wife or son, and he has to promise them various other sacrifices.

Both Castren [5] and Islavin [6] speak of the special training of the novice by an old shaman. One of the Samoyed shamans told Castren of how he was entrusted to the care of an old shaman for training, when he was fifteen, as he (the candidate) came of an

[1. According to Potanin, the felt carpet alluded to by Agapitoff and Khangaloff provides the means of performing what is considered the most essential part of the ceremony. The novice is carried on it, by the four shamans mentioned, out of the yurta to the row of nine birches. Of the moment of his elevation on the carpet, they say bo begde, 'the shaman ascends'. On reaching the birches, the shaman must leap from the carpet on to one of them, which he climbs. From the top of this birch he must jump to that of the one next to it, and so on to the end of the row, whence he must return in the same manner to his starting-point, and is then again placed on the carpet. After this ceremony the new shaman begins to shamanize, to foretell the future, and to heal the sick-but all this without the use of the drum. This accessory he is not permitted to acquire until after the third year from his consecration. (Potanin, Sketches of Northern Mongolia, vol.iv,pp.58-9.) According to Appitoff and Khangalolf (op. cit., p. 141), the custom thus described by Potanin is peculiar to the Buryat of Balgansk.

2. Ibid.

3 Bielayewski, op. cit., p. 113.

4. Tretyakoff, The Country of Turukhansk, pp. 210-12.

5. Castren, Nordische Reisen und Forschungen, p. 191.

6. Islavin, The Samoyed, their Home and Social Life, p. 109.]

old shamanist family. The means of education was as follows: Two tadibey (shamans) blindfolded him with a handkerchief, and then beat him, one on the back of the head and the other on the shoulders, till his eyes were dazzled as with too much light, and he saw demons dancing on his arms and feet. It must be remembered, of course, that he had been taught beforehand about the Samoyed world of spirits.' In former times Lapland was a school of shamanism, and all neighbouring tribes sent youths thither to be trained as shamans.[2] At present only among Russian Lapps are noyda (shamans) to be found, and they are but degenerate copies of their predecessors.

TYPES OF SHAMANS
Palaeo-Siberians
IN this chapter, which deals with the different types of shamans, the duties of a shaman will be enumerated. In nearly all the more advanced tribes we shall see that certain shamans specialize in one sort of duty or another, while among the more primitive peoples each performs many different kinds of duties-a state of things made possible by the less complex nature of those duties. The high conception of a shaman's duties among certain tribes may be seen from Banzaroffs ideal picture of a Buryat shaman. He is (a) priest, (b) medicine-man, and (c) prophet.

(a) 'As a priest, he knows the will of the gods, and so declares to man what sacrifices and ceremonies shall be held; he is an expert in ceremonials and prayers. Besides the communal ceremonies at which he officiates, he conducts also various private cerenionials.'[1]

(b) As medicine-man, the shaman performs certain ceremonies to expel the evil spirit from the patient.

(c) As a prophet, he foretells the future either by means of the shoulder-blade of a sheep or by the flight of arrows.

This ideal type of shaman was probably rare even in Banzaroff's time, for he himself says that the shaman was not present at all communal sacrifices.[2] It is the same with some family sacrifices: the ongons are fed by the master of the house; and certain other sacrifices, as, for instance, those offered at child-birth, are made without the assistance of the shaman.[3]

The fact that a communal or family ceremony is sometimes presided over by the head of the commune or family, or that a private individual occasionally performs divination, does not alter the fact that the original type of Buryat shaman had the performance of all these rites in his hands.[4] They had among the

[1 Banzaroff, Black Faith, 1893, pp. 107-15.

2 ibid.

3. Klenientz, E.R.E., 'The Buriats', p. 13 ).

4. Ibid.]

Mongols in the time of Djingis Khan, when the shamans were at the height of their power.[1] We cannot therefore agree with Mr. Mikhailowski, who says, 'Of all the actions of the shaman, the most characteristic of his calling is what is known as kamlanie,' i.e. invocations of spirits.[2] Although it may be that in the decadence of his office a shaman is sometimes nowadays no more than a medicine-man, even now in certain places shamans are present, not only at communal, but also at family rites, and even when not so present we find in the rites traces of their original participation,

The Koryak. Among the Koryak, as among the Palaeo-Siberians and most Neo-Siberian tribes, we may distinguish [3] (1) family shamans, and (2) professional shamans.

Family shamanism is connected with the domestic hearth, whose welfare is under its care. The family shaman has charge of the celebration of family festivals, rites, and sacrificial ceremonies, and also of the use of the family charms and amulets, and of their incantations.

Professional shamans are those who are not definitely attached to a certain group of people. The more powerful they are, the wider is the circle in which they can practise their art.

'There is no doubt that professional shamanism has developed from the ceremonials of family shamanism', says Joebelson. [4] It seems, however, necessary to add another category of (3) communal shamans, forming a transitional class between family and professional shamans. These shamans have to deal with a group of families taking part in important ceremonials. The admission of this third category must not be taken to mean that we agree unconditionally with the idea that the professional shaman is a development from the family, or the communal, shaman, though many practices, and the opinions of such serious investigators as Jochelson and Bogoras, lend some weight to this notion.

It was among the Koryak that professional shamans were first affected by Christianity.

The Chukchee. Among the Chukchee, the above division into family and professional shamans needs to be supplemented, since we find [5] that there exist three categories of professional shamans:

[1. Mikhailowski, Shamanism, p. .58.

2 Op. cit., p. 55.

3. Jochelson, The Koryak, p. 47.

4 Ibid.

Bogoras, The Chukchee, pp. 430-1.]

(A) Ecstatic shamans, (B) Shaman-prophets, (C) Incantation shamans.

Of course, the duties of the shamans of all these categories merge into each other; still, a certain specialization is to be observed.

A. The ecstatic shaman communicates with 'spirits' and is called kalatkourgin.

This includes all kinds of intercourse with "spirits" which become apparent to the listeners; that is, the voices of "spirits " talking through the medium of the shaman, ventriloquistic performances, and other tricks-generally speaking, the whole spectacular part of shamanism, which forms ' the main content of the shamanistic séances.' As observed above, 'all this is often considered merely as a kind of jugglery. For performances of this sort, young people are said to be better adapted than older ones. With increasing years some of the shamans discontinue most of these tricks.'[1]

B. The shaman-prophet, i. e. one who is 'looking into', hetolatirgin.

'This branch of Chukchee shamanism is held in the highest veneration, because the shaman possessing it has the faculty of seeing the danger lying in wait for the people, or the good in store for them, and accordingly he is able to advise them bow to avoid the first and to secure the second. Most of the instructions given are of a ritualistic kind, and refer to certain details of such and such a ceremonial, which must be arranged after a certain manner in order to secure the desired result., [2]

There are shamans who, though they have kelet at their disposal, cannot give any advice; while others, on the other hand, cannot communicate with 'spirits', but 'give magical advice as a kind of internal subjective inspiration, after self-communion for a few moments. These, notwithstanding the simplicity of their proceedings, usually enjoy the highest consideration of their neighhours.'[3]

For instance, the shaman Galmuurgin was said by the Chukchee to be '(with) only his (own) body' (em-wikilin), because no other beings helped him with their inspiration.

'When giving a séance, he began by beating a drum and singing, but in a few minutes he would leave off the exercise,

[1. Bogoras, The Chukchee, p. 430.

2 Op. cit., p. 431.

3 Ibid.]

and drawing a few long, almost hysterical breaths, would immediately proceed to foretell the future. He talked to many people present, one by one. When he was through with one case, he would stop for a while, as if recollecting himself, and then, after several deep-drawn sighs, would pass on to the next applicant.'[1]

C. Incantation shamans (ewganva-tirgin, 'producing of incantations'), who carry on the more complicated practices of shamanism.

Incantations, together with spells, form the greater part of Chukchee magic. The incantations may be of a benevolent or malevolent character. Hence there are two types of shamans in this class:

1. 'Well-minded' (ten-cimnulin), who ply their art in order to help sufferers.
2. 'Mischievous' (kurg-enenilit, or kunich-enenilit, literally 'mocking shamans'), who are bent on doing harm to people.

Good shamans have a red shamanistic coat and bad shamans a black one. The same colours are used by the Yukaghir shamans.

The majority of shamans, however, combine in themselves the gifts of all these categories and in the name of 'spirits' perform various tricks, foretell the future, and pronounce incantations.

The Neo-Siberians.
The Yakut. Troshchanski[2] suggests that the division of shamans into black and white is the most essential division among all Siberian tribes, though many travellers speak of shamans in a general way as if there were only one kind. It would seem, however, that Troshchanski overlooks the distinction between the religious conceptions of the Palaeo-Siberians and those of the Neo-Siberians. They live under different environmental conditions; and, besides, the Neo-Siberians have undoubtedly been to some extent influenced by contact with the higher Asiatic religions.

It is among the Neo-Siberians that magico-religious dualism appears more distinctly. Again, within the class of Neo-Siberians themselves differences are found. Among the Yakut [3] the black shamans predominate, the white hardly existing; while among

[1. Op. cit., p. 431.

2 Troshchanski, The Evolution of the Black Faith, 1902, p. iii.

3. Op. cit., P. 110.]

the Votyak the white are almost the only shamans now to be found, as the cult of the bright god has almost entirely displaced that of the black.

The Yakut white shamans are called aïy-oïuna. They take part in the spring festivals, marriage ceremonies, fertilization rites, and the curing of diseases, in cases where kut has not yet been taken away from the patient.[1]

We read in a certain tale that at one wedding there were present nine aïy-oïuna (white men-shamans) and eight aïy-udangana (white women- shamans). [2] White shamans also ask, in cases of the sterility of women, the maghan sylgglakh to descend to earth and make the woman fertile. At the autumn fishing, in former times, they lighted torches made of wood cut from a tree struck by lightning, purged the waters of all uncleanness, and asked the ichchi (spirit-owner) of the lake for a benefit. This, he considers, was certainly done by white. shamans, if only for the reason that the ceremony was held in the daytime.[3] But, on page 105 of the same work, Troshchanski writes: 'Only the spring festivals were called aïy-ysyakh; the autumn festivals were known is abassy-ysyakh.' Hence the ceremony of fertilization of the lake must have been performed by black shamans, abassy-oïuna, in spite of the fact that this ceremony was held in the daytime.

As to the characters of the two kinds of shamans, Gorokboff says that he knew personally several aïy-oïuna, who were very good people indeed, quiet, delicate, and really honest, while the abassy-oïuna were good for nothing.[4] But Troshchanski says that the 'black shaman' among the Yakut is only professionally 'black', that his attitude has no specially evil character, and that he helps men no less than the white shaman does. He is not necessarily bad, though he deals with evil powers, and he occupies among the Yakut a higher position than among other Neo-Siberians.

Black shamans offer sacrifices to abassylar and shamanize to maintain their prestige. They foretell the future, call up spirits, wander into spirit-land, and give accounts of their journeys thither.[3]

At the present day there are among the Yakut special storytellers and also special sorcerers (aptah-kisi).

[1. Op. cit., 1). 149.

2. Khudiakoff, Verkhoyansk Anthology, p. 88.

3. Troshchanski, ibid.

4. Gorokhoff . Yurung-Uolan, E.S.S.I.R.G.S., 1887, p. 56.

Troshchanski, op. cit., p. 152.]

According to the degree of esteem, in which they are held by the people, Sieroszewski' classifies Yakut shamans as follows:

The Great Shaman-ulahan-oïun.

(2) The Middling Shaman-orto-oïun.

(3) The Little Shaman-kenniki-oïun.

A 'great shaman' has the ämägyat from Ulu-Toïen himself.

A shaman of middling power also possesses ämägyat, but not of so high a quality or to so great an extent as the former.

A 'little shaman' does not possess ämägyat. He is not, in fact, really a shaman, but a person in some way abnormal, neurotic, or original, who can cure trifling illnesses, interpret dreams, and frighten away small devils only.

With regard to the classification of shamans into 'white' and 'black', Troshchanski puts forward the hypothesis that these two classes of shamans originated and developed independently:

'One might imagine that the class of white shamans came into existence first, and that it derived from the class of heads of families and clans. The custom of the choice of one leader (shaman) for common ceremonies or sacrifices may have helped in this evolution of the white shaman from the heads of families. The wisest and most respected member of the community would probably have the best chance of being chosen, as he could please not only the people but also the spirits.' [2]

The same persons might then have been chosen repeatedly, and presently a class of white shamans might arise for the communal cults and sacrifices. In the meantime the head of the family could still keep his priestly power in his own home, until the professional shaman took his place, as we see at the present day among certain tribes, e.g. the Yakut. [3]

Why should we regard the head of the family as the prototype of the white shaman? We shall find in Troshchanski's book no more satisfactory reply to this question than is contained in the following short passage:

'I think we are right in saying that the heads of the family, or the chosen priests, in their practice and prayers do not address themselves to the evil spirits, which in Yakut are called abassylar; hence it is here that we find the origin of white shamans.' [4]

If we follow Troshchanski, we must draw the conclusion that

[1. Sieroszewski, op. cit., p. 628.

2. Troshchauski, op. cit., p. 120.

3. Op. cit., p. 124.

4. Op. cit., p. 113.]

among the Neo-Siberians, e. g. the Buryat and the Yakut, the white shamans form a quite distinct class, although we see that on certain occasions the head of the family may take the place of the white shaman:

'Tailgan is a communal sacrifice in which the whole family or clan takes part. This ceremony is designed to show humility: the Buryat call it the "asking ceremony". The performer of tailgan may be the shaman, or the whole group of family heads without the assistance of a shaman.'[1]

Among the Palaeo-Siberians there is no class of white shamans, and the family cult is in the hands of the father, assisted by the mother, the participation of professional shamans being often prohibited. Among the Gilyak the assistance of shamans at sacrificial feasts, e.g. the bear-ceremonial, is even forbidden. Is this because there is no white shaman among these people? Or is it an indication that, after all, family and professional shamanism have developed separately?

Among the Yakut, from. the observation of whom Troshchanski formed his hypothesis, the white shaman may be a woman, in cases where the woman stands as family head.[2]

Now as to the black shamans, they were originally women, says Troshchanski, and he draws attention to the following linguistic and sociological particulars which are made to act as evidence in support of his hypothesis.

What is the essential meaning of the word shaman? In Sanskrit sram=to be tired, to become weary; sramana=work, religious mendicant. In the Pali language the word samana has the same meaning. These two latter words have been adopted by the Buddhists as names for their priests.[3] But, according to Banzaroff, the word shaman originated in northern Asia: saman is a Manchu word, meaning 'one who is excited, moved, raised'; samman (pronounced shaman) and hamman in Tungus, have the

[1. Agapitoff and Khangitloff, Materials for the Study of Shamanism in Siberia, E.S.S.I.R.G.S., p. 36.

'How this may occur, in the patriarchal Yakut family, Troshchanski explains as follows: 'Each wife of a polygynous Yakut lived separately with her children and relations and cattle; during the frequent absences of her husband she was actually the head of the family, and performed family ceremonials. Several such ye-usa (matriarchal families) formed one aga-usa (patriarchal family)' (p. 116).

3. I am indebted for this information to Mr. M. de Z. Wickremasinghe, Lecturer in Tamil and Telugu in the University of Oxford.]

same meaning. Samdambi is Manchu: 'I shamanize', i.e. 'I call the spirits dancing before the charm'[1]

From the above we see that the essential characteristic of a shaman is a liability to nervous ecstasy and trances. Women are more prone to emotional excitement than men: among the Yakut most of the women suffer from menerik (a nervous disease, one type of the so-called 'Arctic hysteria '). [2]

Thus Troshchanski. But the only conclusion-if any-that he could draw from this would be that women are by nature more disposed to shamanizing than men. And why should this make her the original black shaman? Only one piece of evidence is adduced to connect women with 'black' shamanizing, and that is taken from Kamchadal life,. not from that of the Yakut, upon which chiefly he grounds his hypothesis. Among the most primitive Kamchadal, where there were only women (or koek-chuch) shamans, these practised only black shamanism, summoning evil spirits.[3]

As to the linguistic evidence:

Among the Mongols, Buryat, Yakut, Altaians, Torgout, Kidan, Kirgis, there is one general term for a woman-shaman, which has a slightly different form in each tribe: utagan, udagan, udaghan, ubakhan, utygan, utiugun, iduan (duana); whereas the word for man-shaman is different in each of these tribes.

In Yakut he is called oïun; in Mongol, buge; Buryat, buge and bö; Tungus, samman and hamman; Tartar, kam; Altaian, kam and gam; Kirgis, baksa (basky); Samoyed, tadibey.
From the above Troshchanski concludes that during the migration of the Neo-Siberians they had only women-shamans, called by a similar general name; and that the men-shamans appeared later, when these people scattered, settling in lands distant from one mother, so that the term for man-shaman originated independently in each tribe.[4]

Of course, this linguistic evidence concerns only the Neo- and not the Palaeo-Siberians.
Troshchanski gives us further the following religio-social evidence, drawn exclusively from the Yakut, in support of his

[1. Zakharoff, Complete Manchu-Russian Dictionary, 1875, p. 568.

2. Troshchanski, op. cit., p. 119.

3. Krasheninnikoff, Description of the Conoitry of Kamchatka, pp. 81-2.

4. Troshchanski, op. cit., p. 118.]

hypothesis of the evolution of the 'black' man-shaman from the 'black' woman-shaman:

(a) On the Yakut shaman's apron there are sewn two iron circles, representing breasts.[1]

(b) The man-shaman dresses his hair like a woman, on the two sides of the head, and braids it; during a performance he lets the hair fall down.[2]

(c) Both women and shamans are forbidden to lie on the right side of a horse-skin in the yurta.[3]

(d) The man-shaman wears the shaman's costume only on very important occasions; in ordinary circumstances he wears a girl's dress made of the skin of a foal.[4]

(e) During the first three days after a confinement, when Ayisit, the deity of fecundity, is supposed to be near the woman who is lying-in, access to the house where she is confined is forbidden to men, but not to shamans.[5]

How the female black shaman was displaced by the male black shaman Troshchanski explains as follows, again using exclusively Yakut evidence:

The smith who made the ornaments for the female shaman's garment acquired some shamanistic power. He was in contact with iron, which was of magical importance, and power came to him through this contact. (The smiths were, like the shamans, 'black' and 'white', but among the Yakut one hears more of 'black' smiths than of 'white'.) Thus the similarity between the vocation of a shaman and that of a smith becomes close, especially when the calling of smith descends through many generations in the same family. Smiths come to be considered as the elder brothers of shamans, and then the differences between them finally disappear, the smith becoming a shaman.

The woman, then, since she could not be a smith, had eventually to give up her place to the man.

In modern times, as there are no longer any 'inagical smiths', new shamanistic garments cannot be made.'[6]

[1. Krasheninnikoff, op. cit., pp. 81-2.

2 Ibid.

3. Troshchanski, op. cit., p. 123.

4. Ibid

5. Ibid.

Troshchanski, op. cit.. p. 125. It will be interesting to quote here what Sieroszewski says about the vocation of the smith: "Those who approach most nearly to the shamans in their office, and are partially related to them, are the smiths. "The smith and the shaman are of one nest,", says a proverb of the Kolyma district. The smiths also can cure, advise, and foretell the future, but their knowledge does not possess a magical character; they are simply clever people, who know much, and who possess "peculiar fingers". The profession of smith is generally hereditary, especially in the north. It is in the ninth generation that a [hereditary] smith first acquires certain supernatural qualities, and the more ancient his ancestry, the more marked are these qualities. The spirits are generally afraid of iron hoops and of the noise made by the blowing of the smith's bellows. In the Kolyma district the shaman would not shamanize until I [Sieroszewski] removed my case of instruments; and even then his bad luck in shamanizing wits explained by him as due to the fact that, as he said, "the spirits are afraid of smiths [in this case Sieroszewski], and that is why they do not appear at my call." Only a smith of the ninth generation can, without harm to himself, hammer out the iron embellishment of the shamanistic dress, the iron for the drum, or make ämägyat. If the smith who makes a shamanistic ornament has not a sufficient number of ancestors, if the noise of hammering and the glare of the fire does not surround him on all sides, then birds with crooked claws and beaks will tear his heart in pieces. Respectable hereditary smiths have tools possessed of "spirits" (ichchilah) which can give out sounds by themselves.' (Sieroszewski, op. cit., p. 632.)]

This hypothesis of women being the first black shamans is, however, not borne out by the evidence. Even if we allow that the above quotations, especially that containing the linguistic evidence, tend to show that women were shamans before men, it does not follow that they were the first black shamans. There is not enough evidence in Troshchanski's book to support his hypothesis of two separate origins and developments for black and white shamans.

On the other hand, the evolution which Troshchanski ascribes to black shamans might be ascribed to professional shamanism, if we reject Jochelson's and Bogoras's view that professional developed out of family shamanism.

The Altaians. Wierbicki [1] says that among the Altaians, besides the shaman, called kam, there are also (i) rynchi, 'who, during attacks accompanied by pain, can foretell the future'; (ii) telgochi, or 'guessers'; (iii) yarinchi, or those who can divine by means of the blade-bone; (iv) koll-kurechi, who divine from the hand; (v) yadachi, who control the weather by means of a stone, yada-tash, which is found in narrow mountain defiles, where winds blow continually. To obtain these stones a yadachi must swear away all his possessions. Hence he is poor, lonely, and usually a widower.

The Buryat. Among the Buryat, according to Shashkoff,[2] shamans are divided into (a) hereditary shamans and (b) shamans of the first generation. Another division is into (a) real, (b) false

[1. The Natives of the Altai, pp. 44-6.

2. Shashkoff, Shamanism in Siberia, W.S.S.I.R.G.S., p. 82.]

shamans. Again there are (a) white (sagan-bö) and (b) black (haranïn-bö).

The white and black shamans, the Buryat say, fight with each other, hurling axes at one another from distances of hundreds of miles. The white shaman serves the West tengeri and West khats, and has charge of the ceremonies held at birth, marriage, &c. He wears a white coat and rides a white horse. A famous white shaman was Barlak of the Balagansk district, at whose grave his descendants still go to worship.

The black shaman serves the tengeri and khats of the East. These shamans are said to have power to bring illness and death upon men. They are not liked, but much feared, by the people, who sometimes kill black shamans, to such a point does this dislike develop.[1] The grave of a black shaman is usually shaded by aspens, and the body is fastened to the earth by a stake taken from this tree.

According to Agapitoff and Kangaloff, there are also a few shamans who serve both good and bad spirits at the same time.

The Samoyed. Lepekhin [2] Says that the Samoyed shamans are not divided into distinct classes, black and white, as among the Buryat, but serve both for good and bad ends, as occasion arises. The Lapps likewise make no strict distinction between good shamans and bad. Some of the Lapp noyda (shamans) are known as 'Big', and others as 'Little', noyda.

The Votyak. The whole Votyak hierarchy arose from the white shamans. The chief of the shamans is the tuno. At the present day the tuno [3] is the chief upholder of the old religion.

As the soul of a tuno is 'educated' by the Creator, he is without doubt a white shaman. Besides the tuno, there are priests, chosen either by himself or by the people under his advice. 'In most cases the profession and knowledge of a tuno descend from father to son, although any person who has the opportunity of acquiring the knowledge necessary to a tuno can become one.' [4]

Among the Votyak there is a classification of shamans into (a) permanent and (b) temporary. The latter are chosen to Perform some particular sacrifice. Besides these there are

[1. Agapitoff and Khanaaloff, op. cit., pp. 85-6.

2. Lepekhin, Diary of a Journey, p. 262.

3. Bogayewski, A Sketch of the Mode of Life of the Votyak of Sarapul, p. 123.

4. Op. cit., p. 126.]

secondary priests appointed by the tuno and called töre and parchis.

In former times black shamans also were to be found among the Votyak, but they have given way to the white, just as among the Yakut the white shaman has been largely displaced by the black.

The Votyak black shaman of former times has been converted into an ordinary sorcerer. He is called pellaskis, and 'he can aid the sick, and find lost cattle through his incantations; but all this without any connexion with the deities'.[1] Another kind of sorcerer is called vedin. He is feared and hated by all. [2]
When the tuno has finished his education under Kylchin-Inmar (the Creator), the latter takes his pupil to a place where the candidates for the position of sorcerer reside. He examines them, and to those who answer satisfactorily he gives permission to enchant and destroy men.

THE ACCESSORIES OF THE SHAMAN
IN everyday life the shaman is not distinguishable from other people except by an occasionally haughty manner, but when he is engaged in communicating with spirits he has to make use of a special dress and special instruments. Of these the most important and the one in most general use is the shaman's drum. It may be said that all over Siberia, where there is a shaman there is also a drum. The drum has the power of transporting the shaman to the superworld and of evoking spirits by its sounds.

Authors of the eighteenth century, like Pallas and Krasheninnikoff, pay great attention to the shaman's accessories. Though they have probably only been attracted by their picturesque side, yet their descriptions are very valuable in view of the modern attempt to reach the primitive mind through its symbolical forms of expression.

Shashkoff [1] enumerates the following items as indispensable to the shaman's dress all over Siberia-the coat, the mask, the cap, and the copper or iron plate on the breast. The Samoyed tadibey substitute for the mask a handkerchief tied over the eyes, so that they can penetrate into the spirit-world by their inner sight. This use of a handkerchief is also mentioned by Wierbicki, who says that the shamans of northern Altai wear one round the forehead to keep the hair out of the eyes.

These four accessories-the coat, the mask, the cap, and the iron plate-are used by the Neo-Siberians only, since among Palaeo-Siberians the dress is much less complicated.

Each tribe has, moreover, some particular object which plays the chief part in the shamanistic ceremony.

Gmelin,[2] describing the Tungus shaman's costume, says that over the usual shamanistic garment an apron, adorned with iron, is also worn; his stockings, likewise remarkable, are made of skin

[1. Shamanism in Siberia, p. 86.

2. Reise durch Sibirien, ii, 193.]

ornamented with iron. Among the Gilyak and the Olchi it is the shaman's girdle which is of the greatest significance;[1] among the Buryat,[2] the horse-staves, &c. Iron and copper objects seem also to be especially associated with the Neo-Siberians.

The whole costume with its appurtenances used during shamanistic performances throughout Siberia has, according to Mikhailowski,[3] a threefold significance:

1. The shaman wishes to make a profound impression on the eyes of the people by the eccentricity of his costume.

2. The ringing of the bells and the noise of the drum impress their sense of hearing.

3. Finally, a symbolic meaning is attached to these accessories and adornments, a meaning known only to believers, especially to the shamans, and closely connected with the religious conceptions of shamanism.

Thus Mikhailowski. But this interpretation does not bring out the whole importance of the relation of these objects to the spiritual world. They are of great importance, for the spirits will not bear the voice of the shaman unless the right dress and implements are used, and the drum beaten; they are sacred because of their contact with a supernatural and often dangerous power.

Being sacred, these accessories must not be used by any one but a shaman, otherwise they are impotent to produce any result. It is only a good shaman, a real one, who can possess the full shaman's dress.

Among the Palaeo-Siberians it is usually the shaman himself who makes all accessories, and that only when the spirits give their permission. Among the natives of Altai it is not all shamans who have the right to wear manyak (the coat) and the owl-skin cap.[4]

Among the Yakut even the blacksmith who undertakes the ornamentation of the costume, must have inherited the right, 'If the blacksmith who makes a shamanistic ornament has not a sufficient number of ancestors, if he is not surrounded on all sides by the noise of hammering and the glow of fire, then birds with crooked claws and beaks will tear his heart in pieces.'[5] For this

[1. Schrenck. The Natives of the Amur Country, iii, 124-6.

2. Agapitoff and Khangaloff, Materials for the Study of Shamanism in Siberia, p. 43.

3. Shamanism, p. 72.

4. Potanin, Sketches of North-Western Mongolia, iv, 53.

5. Sieroszewski, The Yakut, p. 632.]

reason the blacksmith's vocation comes next in importance to the shaman's. In modern times it is practically impossible among the Yakut for the shaman's coat to be made, since there is now no class of hereditary blacksmiths. In his description of the Tungus shaman's garment, Gmelin relates how the shaman whom he saw bad no cap because the old one was burnt and the spirits would not grant him a new one.[1] Of the Buryat shamans he observes that many of them do not possess drums, since the spirits with. bold permission to make them, and two long sticks which are struck crosswise against each other are therefore substituted at the performance.[2] Mikhailowski quotes the above statement in explanation of the fact that Khangaloff had seen only one drum among the Buryat shamans.

'With the degeneration of shamanism', says Mikhailowski, 'the number of people who know bow to prepare the sacred instrument with due regard to magical custom is decreasing.' [3] This, however, is not the true explanation of the disappearance of the drum among the Buryat, for the importance of the other chief Buryat accessory, the horse-staves, which demand equal care in the making, must also be taken into account. Without them the shaman cannot perform any of the principal rites. They are usually made of birch-wood, no one but a shaman who has passed his fifth consecration being allowed to use iron horse-staves.[4] The Lapps take great care of their drum and keep it covered up with furs. No woman may touch it.

A. Palaeo-Siberians.
The Chukchee. Among Palaeo-Siberians there are no strict regulations as to the shape and quality of the shaman's dress. Originality of costume is what is most sought after, and Bogoras tells us that the Chukchee shamans sometimes adopt some old coat brought froin the American shore. 'The Chukchee have nothing similar to the well-known type of coat covered with fringes and images, which is in general use among the Yakut and Tungus, and which probably was borrowed from the latter by the Yukaghir and perhaps also by the Kamchadal.'[5]

The absence of a peculiar shaman's dress among the Chukchee

[1. Op. cit., P. 193.

2. These are Probably what are called by later writers 'horse-staves'.

3 Op. cit., p. 68.

4. Klenientz, E. R. E., p. 16.

5. The Chukchee, pp. 457-8.]

may be accounted for by the fact that the shamans perform their ceremonies in the darkness of the inner room of the house, in an atmosphere so hot and stifling that they are obliged to take off their coats and to shamanize with the upper part of the body quite naked.

The only shamanistic garments that Bogoras speaks of are a coat and a cap. 'As far as I know,' he says, 'among the other neighbouring tribes also female shamans have no outward distinguishing mark, nor do they use the special shamanistic garb which is assigned only to the male shamans.'[1]

After this statement the custom among certain tribes of the adoption by the male shaman of the clothes and manner of a woman appears still more strange. The shamanistic coat is characterized by a fringe round the sleeves a little above the opening, or round the neck a little below the collar. This coat may be adopted by the shaman or by the patient. Besides the fringe there are slits ornamented with cured leather. 'These slits and fringes are usually said to represent the curves and zigzags of the Milky Way.' [2]

But if we remember the many other ways in which the Chukchee shaman imitates the Tungus shaman, we may conclude that both slits and fringes in the shamanistic coat are but another instance of the same imitation. The garment represented in Bogoras's book has in front of it an image of tetkeyun, that is, 'vital force', which resides in the heart and assumes its form. It is made like a leather ball and filled with reindeer-hair. The other figure, likewise of leather, represents a rekken, or 'assisting' spirit of the shaman.[3]

The shamanistic cap is also supplied with fringes, with a tassel on the top and a long double tassel on the left side. The tassels are of the type adopted for magic purposes, that is, they are formed of alternating pieces of white and black fur. 'Another cap with the opening on top, and likewise fringed and tasselled, was used by the shaman as a remedy against headache.' [4]

In addition to these garments, the Chukchee shaman uses in his performances many small instruments, such as the knife, the handle, of which is embellished with magical objects, and a small flat piece of ivory, which is said to be usually employed when cutting open a body. The ivory of the shaman, 'Scratching-Woman', had three

[1. Op. cit., p. 458.

2 Op. cit., p. 459.

3. Ibid.

4. Op. cit., p. 460.]

leather images fastened to it. 'One was said to represent a kele from the "direction" of the darkness, with the arms longer than the legs. The middle image with only one arm and one leg, and with the two eyes one above the other, represented the kele lumetun. The third image represented a crawling "spell" sent by an enemy of the shaman, who interecpted it on the way and thoroughly subdued it so that it began to do his bidding.'[1] These different amulets, the form of pendants and tassels, are made of skin and beads by the shaman himself, and are fastened to various parts of the body or dress. Such are also the 'round patches of skin, often with a tassel in the centre',[2] which are considered highly effective amulets among the Chukchee, the Koryak, and the Asiatic Eskimo. They are sewn to the coat, on the breast or on the shoulders, or against the affected part of the body. An image of the 'guardian' is placed in the middle, and is often replaced by an ornamental figure of a woman, of a dancing man, or of a warrior. These objects, as well as those already mentioned, serve both a magical and an ornamental purpose.

The most important object in shamanistic performances all over Siberia is the drum. Thus the Chukchee use the drum which is common to both Asiatic and American Eskimo.

The drum used by the Reindeer and Maritime Chukchee is different from that adopted in north-western Asia by the Yakut, Tungus, Koryak, Kamchadal, and Yukaghir, which is rather of a southern type.

The southern drum is large and somewhat oval in shape, and is held by four loose bands, which are fastened to the hoop of the drum on the inner side. The other ends of these bands meet in the middle, where they are tied to a small wheel or a cross, which is without any other support. When these are grasped by the hand the drum hangs loosely, and may be shaken and its position changed at will. The drum-stick is made of wood and covered with skin or with cured leather.

The Chukchee drum has a wooden handle[3] which is lashed with sinews to the wooden hoop. The diameter of the hoop, which is nearly circular in shape, is from 40 to 50 centimetres. The head is made of very thin skin, usually the dried skin of a walrus's stomach. In order to stretch the skin it is moistened with water or wine, and the edge is then tied with sinew cord. The ends of

[1. Op. cit., p. 466.

2. Op. cit., p. 468.

3. According to Mr. Henry Balfour this shows Eskimo influence.]

this cord are fastened to the handle. The drum is very light weighing from half a pound to a pound and a half. The drumstick varies according to its purpose. It is either a narrow, light strip of whalebone from 30 to 40 centimetres long, or a piece of wood from 60 to 70 centimetres long, which is sometimes adorned with fur tassels. The former is used during the magical performances held in the inner room at night, the latter during ceremonials performed in the outer tent during the day.[1]

When the family is moving from place to place, the cover of the drum is removed, folded, and fastened to the hoop to be replaced when needed. In the winter house the drum remains in front of the sleeping-place, and in the summer tent it hangs near the sacred fire-board.

The Koryak. The shaman accessories of the Koryak, another Palaeo-Siberian tribe, are described by Jochelson as follows: 'The Koryak shamans have no drums of their own; they use the drums belonging to the family in whose house the shamanistic performance takes place. It seems that they wear no special dress; at least the shamans whom I had occasion to observe wore ordinary clothing.'[2]

One embroidered jacket. which was sold to Jochelson as an Alutor shaman's dress, is very much like the ordinary man's dancing-jacket used during the whale ceremony, but more elaborate. The Koryak drum belongs not to the shaman but to the family. It is used both as a musical instrument and as a sacred object in the household. Everybody who pleases can beat the drum, but there is usually one competent person who knows bow to shamanize with it.

The Koryak drum, yyai, is oval in shape and covered with reindeer-hide on one side only, its diameter being 73 centimetres. The drum-stick is made of thick whalebone, wider at the end with which the drum is struck, and this end is covered with the skin of a wolf's tail.

Inside the drum at four points in the rim a double cord of nettle fibre is fastened and joined below to form the handle. These cords run towards one side of the drum. On the top of the inside rim is attached an iron rattle. Jochelson says that this custom of attaching the rattle has been borrowed from the Tungus and that not all Koryak drums possess it.[3]

[1. Bogoras, The Chukchee, pp. 356-7.

2. The Koryak, pp. 54-5.

3. Op. cit. P. 56]

The Kamchadal (Itelmen). Among the Kamchadal there is apparently no shamanistic garment or drum. Two early travellers to their country, Steller and Krasheninnikoff, say that everybody, especially women, could shamanize, and hence this occupation was not professional enough to demand a special dress.

The Yukaghir. The Yukaghir drum is a rough oval. It is covered with hide on one side only. Inside the drum there is an iron cross near the centre, which serves as a handle. The ends of the cross are fastened with straps to the rim, to which four iron rattles are attached.[1] There is a great similarity between the Yukaghir and the Yakut drum, not only in the iron rattles, iron cross, and general shape, but also in the small protuberances on the outer surface of the rim, which according to the Yakut represent the horns of the shaman's spirits. The stick is covered with the skin of a reindeer's leg. In Yukaghir traditions the drum without metallic additions is still traceable, the iron pieces having been borrowed from the Yakut.

The Yukaghir word for drum is yalgil, which means 'lake', that is, the lake into which the shaman dives in order to descend into the shadow-world.[2]

The Eskimo. This is very much like the conception of the Eskimo, the souls of whose shamans descend into the lower world of the goddess Sedna. The Eskimo drums are not large; the largest are to be found at Hudson Bay. They are either symmetrically oval or round, and a wooden handle is fastened to the rim. J. Murdoch[3], says that such drums are used by the Eskimo from Greenland to Siberia. The Eskimo as well as the Chukchee beat the lower part of the drum with the stick. The Koryak drum also is struck from below, and is held in a slanting position. Other Asiatic drums are mostly beaten in the centre. Among the Indians living south of the Eskimo we find broad-rimmed drums used for purposes of shamanism, as well as in dancing-houses.[4]

The Gilyak. The most important accessories of the Gilyak shaman are the drum, kas, and the shaman's girdle, yangpa. Schrenck gives us the following description of them: 'One night when I was sitting in a tent in the village of Yrri, they brought in two shamans' drums and other accessories, and at my request

[1. Ibid.

2. Op. cit., P. 59.

3. A Point Barrow Eskimo, 1887-8, p. 385.

4. Jochelson, The, Koryak, p. 58.]

they allowed me to be present at the preparation for the ceremony, First of all the drum was heated by the fire, to make the hide taut, so that the sound might be more sonorous.[1] The drum was made of the skin of a goat or reindeer, and whilst it was being prepared the shaman made ready. He took off his outer garment, put on the so-called koska, a short apron, and tied round his head a band of grass, the end of which hung over his shoulders like a tress of hair. Then he took the shaman's leather girdle, with many iron plates,[2] copper hoops, and other metal pendants, which produce a loud clanking noise during the shamanistic dances.' This girdle is called in Olcha dialect yangpa. Its chief pendant is a large copper disk with a small handle ornamented in relief, showing Manchu influence; this circle, called tole, makes the most important sound. There are also many iron links called tasso, and many irregular pieces of iron called kyire, which make a very loud noise; a few rolled iron plates called kongoro, and, finally, some small copper bells without tongues, called kongokto. When the girdle is put on all these objects hang together at the back. This shamanistic girdle is of considerable weight.[3]

Although the Gilyak belong to the Palaeo- Siberians, the metal accessories seem to be of Tungus origin, as are some other features of their culture. We read in Gmelin's [4] description of the costume of a Tungus shaman that he wears over the ordinary dress an apron ornamented with iron. This suggests that this apron-form of the shaman's coat was borrowed either by the Gilyak from the Tungus, or vice versa.

B. The Neo-Siberians.
Among the Neo-Siberians all their philosophy of life is represented symbolically in the drum, and great significance is also attached to various parts of their dress.

The Yakut. Among the Yakut even those who, like the blacksmith, help in the adornment of the shaman's garment, occupy a half-magical position, being credited with 'peculiar fingers '. [5] The hereditary blacksmiths have tools with ' souls', ichchylakh, which can give out sounds of their own accord. The blacksmiths

[1. Exactly the same preparations are mentioned by Jochelson, The Koryak, p. 56.

2. Compare the leather apron hung with jingling iron pieces worn by Manchu shamans. [Suggestion of Mr. Henry Balfour.]

3. Schrenck, op. cit., iii. 126.

4. Op. cit., p. 193.

Sieroszewski, The Yakut, p. 632.]

are those who approach most nearly to the shaman in their office, and are, in a way, related to them. 'The blacksmith and the shaman are of one nest', says a proverb of the Kolyma district, cited by Sieroszewski. 'The smith is the elder brother of the shaman' is another saying quoted by Troshchanski. Blacksmiths can sometimes cure, give advice, and foretell the future, but their knowledge is simply a matter of cleverness and does not possess magical value. The profession of blacksmith is mostly hereditary, especially in the north; in the ninth generation the blacksmith first acquires certain supernatural qualities, and the longer his line of descent, the greater his qualities. The spirits are generally afraid of the iron hoops and of the noise made by the smith's bellows. In the district of Kolyma the shaman would not shamanize until Sieroszewski had removed his case of metal instruments, and even then attributed his bad luck to them: 'The spirits are afraid of the blacksmith (Sieroszewski), and that is why they do not appear at my call.'[1]

The shaman's dress, according to Sieroszewski, consists chiefly of a coat. It is of cowhide, so short in front that it does not reach the knees, but touching the ground at the back. The edges and the surface of this coat are ornamented at the back with different objects, each having its own name, place, and meaning. The shaman's coat, which is not an indispensable part of the ritual costume arnong Palaeo-Siberians, is most elaborate among the Neo-Siberians.

Linguistically also there is a curious point connected with the terms for coat and drum. While the drum has a common name (with dialectic differences) among most Neo-Siberians, tünür, tüngür, &c., the term for the shaman's coat varies: kumu, ereni, manyak.[2] This seems to show that the ceremonial coat is a comparatively newer invention than the ceremonial drum.[3]

Sieroszewski [4] gives us an account of the meaning of the coat ornamentation, which he heard from in old Yakut. It is as follows:

1. Küngeta (the sun), a round, smooth, shining disk, the size of a small saucer, hanging between. the shoulders, on a short strap of leather which passes through the hole in the middle of the disk. [5]

[1. lbid.

2. Wierbicki, Altaian Dictionary, p. 487.

3. Troshchanski, op. cit., P. 131.

4. Sieroszewski, op. cit., p. 632.

5. Troshchanski (p. 143) says that according to Piekarski there is no such word is küngeta; it is, be says, künäsä, or küsänä, but the meaning of künäsä is uncertain. However, Troshchanski thinks that the Yakut word kün-sun'--is not etymologically connected with künäsä. Khudyakoff translates the Yakut word küsänä as'bell'. According to Katanoff, küsänä means (1) 'oracular time' (?), or (2) 'iron circle' fastened to the shaman's coat and representing the sun.]

2. Oibon-Künga (hole-in-the-ice sun), a disk of the same shape and size as the first, but with a larger hole in the middle. it hangs above or below the first plate on a long leather strap.[1]

3. Kondei kyhan, rolls of tin about the size of a thumb, but longer, banging at the back on the metal rings or loops.

4. Chilliryt kyhan, flat plates as long as fingers, banging in great numbers at the back, above the waist.

5. .Hobo, copper bells without tongues, suspended below the collar; like a crow's egg in size and shape and having on the tipper part a drawing of a fish's head. They are tied to the leather straps or to the metal loops.

6. Biirgüne, two round flat disks, similar to those which adorn the woman's cap, tuskata, but without any design on them; they are tied like an epaulet on the shaman's shoulders.

7. Oiogos timiria, two plates about the breadth of four fingers and a little shorter, fastened on both sides of the body.

8. Tabytaua, two long plates two fingers broad, which are fastened to both sleeves.

9. Ämägyat, abagyta ämätiat (in many places called emchet), a copper plate as long as the first finger and half as wide as the palm of the hand. It is covered either with a drawing of a man, 'with feet, bands, head, nose, mouth, eyes, and ears',[2] or with an engraving in relief on a copper medallion, having a man's figure in the middle.

'Only a blacksmith who has nine generations behind him can,

[1. Troshchanski (p. 144) converts this term into oibon-künäsätä (hole-in-the-ice circle). Künäsätä is the genitive of künäsä; the genitive form is used to show that these objects belong to the shaman's coal. Priklonski (Three Years in the Yakutsk Territory, 1891, p. 54) calls it külar-küsanat (happy, joyous sun), which, according to Troshchanski (p. 144), is also wrong. He says it ought to be külär küsänä (laughing circle). Potanin (op. cit., iv. 51) states that among the Mongols Of north-western Asia, there are sewn on the back of the shaman's coat two round copper disks, called by the Altaians kusungy, or kuler-kusungy, and sometimes two others on the breasts. Tretyakoff (op. cit., p. 214) informs us that the shamans of Dolgan have a disk hanging on the breast, which represents the chief evil spirit called kuganna, Troshchanski (op. cit., p. 145), however, suggests that kuganna is simply the Yakut küsänä, and is not a term for an evil spirit, but for the disk.

2. Sieroszewski quotes a native description of it, op. cit., p. 634.]

without danger to himself from the spirits, make an ämägyat, a copper plate such as has been described, which the shaman, when he begins to shamanize, hangs on his breast.'[1] What exactly ämägyat means, whether it is a personal or an impersonal power, it is difficult to determine. We shall go on to review the various references to this subject, since the word ämägyat is used in the double sense of (1) an invisible power and (2) of a visible symbol. In this chapter we shall confine ourselves to the latter. The absence of ämägyat differentiates the less important shamans, called kenniki oyuun, from those who possess it and who are known as orto oyaun. The power of those in partial possession of ämägyat varies according to 'the strength of their ämägyat'[2] The great shamans are those whose 'spirit-protector was sent them by Ulu-Toyen himself' (ämägyatitiah ulytoër ulutoënton ongorulah).[3]

Describing the shaman in action, Sieroszewski4 says that the shaman implores the assistance of his ämägyat and of other protecting spirits'; and it is only when the ämägyat descends upon the shaman that he begins his frenzied dances.
Whenever a family numbers a shaman among its members, it continues to do so, for after his death the ämägyat seeks to re-embody itself in some one belonging to the same clan (aya-usa).[5]

'Ämägyat ', says Sieroszewski in another place,[6] is a being quite apart; in most cases it is the soul of a departed shaman; sometimes it is one of the secondary supreme beings.'

The human body cannot endure the continuous presence of a power equal to that of the great gods; hence this spirit-protector (if ämägyat can be so called) resides not within, but close beside the shaman, and comes to his assistance at critical moments, or whenever he needs him.[7]

The shaman can see and hear only with the help of his ämägyat said the shaman Tiuspiut to Sieroszewski.

Possession of the ämägyat does not in any way depend upon the shaman; it comes either by an accident or by a decree from above. Tiuspiut obtained his ämägyat (of Tungus origin) quite accidentally.

The great shamans at death take their ämägyat with them, and thus change into heavenly beings, most of whom are ex-shamans;

[1. Op. cit., p. 632.

2. Op. cit., p. 628.

3 Ibid.

4. Op. cit., pp. 642-3.

5. Op. cit., p. 625.

6. Op. cit., p. 626.

7 Op. cit., p. 627.

8. Ibid.]

if the ämägyat does not depart in this way, then sooner or later it will show itself on the earth.
Troshchanski says that the most important ornament of the Yakut shaman's coat is ämägyat, which represents a man. On one of the coats that he reproduces there is an ämägyat on the left side made of molten copper. On another coat ämägyat were op. both sides of the breast and made of tin.[1]

Ämägyat is the sign of the shaman's vocation, which is always given by the old shaman to the new. It is quite possible, thinks Troshchanski, that it represents the shaman's ancestor and protector.[2]

Speaking of the preparatory stage of the shaman, Troshchanski says that the Yakut shaman is taught by an older shaman, who initiates him by suspending round his neck the ämägyat. This symbol is taken away from the shaman who no longer wishes to shamanize. An old blind Yakut, however, told Sieroszewski (p. 625) how he gave up his shaman's vocation, thinking it a sin, and although a powerful shaman removed the ämägyat sign from him, nevertheless the spirits made him blind.

In the Mongolian language ämägäldzi signifies the figure of the protective genius of the house, family, and goods, and is made of tin. According to Katanoff, this word is derived from ämägän, grandmother.

10. Balyk-timir (the fish), a plate a metre long, two fingers wide, made in the form of a fish with head, fins, tail, and scales. It bangs on a long leather strap. In some places, like the district of Kolyma, it drags on the ground to entice the secondary spirits, which run after it and try to catch it.[4]

11. Choran, small hollow copper balls, fastened to the ends of long leather straps reaching to the heels and banging like a fringe from the lower edge of the coat. This fringe is called bytyrys (the weed).

The coat is plain in front, and fastens on the breast with leather straps, and under the chin with a buckle in the form of a colt's tongue (kulun tyl kurduk). On the front of the coat are sewn figures of animals, birds, fishes; various disks; images of the sun, moon, and stars; and also some iron representations of the human skeleton and bowels.

In the north, in case of the absence of this costume, the shaman

[1. Troshchanpki, op. cit., p. 140.

2. Ibid.

3. Op. cit., p. 147.

4. Sieroszewski, p. 634.]

wears the woman's sangyniah, a coat of calf's skin, with the hair outside, on the feet of which are occasionally hung some of the most important iron accessories, like the two 'suns' (or sun and moon), the fish and the bürgüne; sometimes two round circles, which represent the breasts, are hung in the front.

A good shaman's dress requires about 35 to 40 pounds of iron.

In the north the shaman wears a woman's travelling cap with ear-flaps, but this is not to be seen in more southern regions, where the shaman is in most cases bareheaded.

According to general belief, the iron and the jingling pendants of the shaman's coat have the power to resist rust, and possess a soul-ichchite.[1]

The shaman wears his magical coat next his skin, and receives it from the hand of a kuluruksuta (page, assistant), i. e. the man whose duty it is to shout during the performance: seb! kirdik! choo! o o! ('well! true! choo! o o!'), and who helps the shaman in other ways, such as preparing the drum.

The Yakut drum is called, according to Sieroszewski, tüngür,[2] and according to Troshchanski,[3] tünür or dünür.

The drum is always egg-shaped, and is covered with the bide of a young bull. Its longest diameter is 53 cm., the width of the rim 11 cm., and the length of the stick 32 cm. The wider part of the stick is covered with cowhide. According to Jochelson, there are twelve raised representations of horns on the drum.[4] Sieroszewski [5] says that they are always found in odd numbers, 7, 9, or 11. The cross inside is attached to the rim by means of straps. Little bells, jingling trinkets, and other rattles of iron and bone are attached inside round the rim, especially in the places where the straps are fastened.

The term tüngür- seems to be a universal name for the drum among most of the Neo-Siberian tribes; sometimes t changes to d, giving the form düngür.

In Manchu the drum is called tunkun; in Mongol düngür; in Altaian tüngur; in Uriankhai donkür; in Soïot and Karagass tüngur.

Among the Yakut, as has been said, there are two names, tünür and donkür. Maak[5] records that the Yakut of Viluy

[1. Sieroszewski, op. cit., p. 635.

2. Op. cit., p. 635.

3. Op. cit., p. 128.

4. The Koryak, pp. 56-7.

5. Sieroszewski, p. 635.

6. The Viluysk District of the Yakusk Territory, iii. 118.]

explained to him that 'the shamans in addition to the tünür (drum) have also a stringed instrument, dünür.

The word tünür among the Yakut means also kinship through marriage: tünürätär, 'match-making'.

Troshchanski[1] thinks that this double meaning is not accidental, and that as the shaman was originally the head of a family, the drum might be regarded as the bond of unity between the shaman and the community, as well as between the shaman and the spirits.

Besides the drum, the shaman uses two other musical instruments, one of which is a stringed instrument like the Russian balalaika (a kind of banjo), the other an instrument like that known as a jews' harp, a small frame with a long wooden or metal tongue, which is moved by the finger; the narrow end of the instrument is held between the teeth, so that the mouth acts as a sounding-board.

Among the Yakut the jews' harp, called homus (hamys), is apparently not a shaman's instrument, though the shamans of other Neo-Siberians have been known to use it.

Among the Buryat from Irkutsk, this instrument is called khur, and is used only by the shamans.[2] This is also true of the Uriankhai. The Soïot call it komus, but the Altaians (using the term in the narrowest sense), who also have the word komus, use it to designate the stringed instrument resembling the Russian balalaika, which only shamans play.[3] The Kirgis call the shaman's drum kobuz.[4] According to Wierbicki, the Altaians use the two-stringed kabys or komus as an accompaniment to the recital of heroic tales.[5]

There are sometimes minor shamanistic performances without the drum and without the special garments. The shaman sits in his everyday dress on a small chair in the middle of the room and holds in his bands a branch ornamented with bunches of white horsehair, of which there may be three, five, or seven, but never an even number. The fire is not put out for these performances, and some of the horsehair is thrown on to it. The shaman does not dance, but sings and whirls about.[6]

[1. Op. cit., p. 129.

2. Katanoff, A Journey to Karagass in 1890, I.R.G.S., 1891, p. 201.

3. Wierbicki, A Dictionary of the Turkic Language, p. 141.

4. Troshchanski, p. 130.

5. The Natives of the, Altai, p. 139.

5. Sieroszewski, op. cit., p. 635.]

Troshchanski [1] thinks that, among the Yakut, white and black shamans have different coats. The coat of the white shaman has no animal pictures on it, because their spirit-protectors belong to the aiy (good spirits), which are not symbolized by animal pictures. The coat of the black shaman should not (according to Troshchanski) have representations of the sun, for these are peculiar to white shamans. The drums of the two shamans also differ. When Troshchanski showed an old Yakut woman, who knew a great deal about the shaman dress, a certain drum (op. cit., fig. II, b), she at once recognized it as a white shaman drum, since horsehair was fastened round the iron rim inside it.]

Tribal and clan differences exist in the shaman's coat, and it would be difficult to say whether a sharp line can be drawn between black and white shamanistic garments. Troshchanski is much influenced by this conception of dualism, but from the materials in our possession, a few very imperfect photographs, it would be unwise to come to a decision. It should be remarked, however, that neither of the writers on the Palaeo-Siberians in describing shaman instruments makes this division, and but few of the writers on the Neo-Siberians.

Potanin [2] describes how, on a shaman's coat of the Uriankhai tribe, among other properties, there was a small doll with a minute drum in its left hand. On the same string to which the doll was tied there was another small figure of an animal resembling the sacrificial animal of the real shaman. The significance of this is, of course, obvious. The shaman's ancestor resides in a symbolic form in the shaman's coat. Thus the small doll of the Uriankhai shaman's coat takes the place of the ämägyat the Yakut, if we are to take ämägyat as the symbol of the shaman's ancestor.

The skeleton figuring on the shaman's coat in Troshchanski's book must probably also be ascribed to the shaman's ancestor, for quite near it are sewed hawks' wings, and none but a shaman can fly or be represented by wings.

One might suppose from what has been said above that we have here to deal with three ways of representing the shaman ancestor: by the doll, the ämägyat, and the skeleton. It would be interesting to know, however, whether or not the ämägyat is to be found side by side with either of the other symbols. If so, it

[1. Op. cit., p. 133.

2. Op. cit., iv. 100.]

is possible that ämägyat is not a symbol of the ancestor spirit, but has a meaning of its own. On the Yakut coat the skeleton exists independent of ämägyat. On the Altaian coats described by Potanin, the doll is found side by side with the ämägyat. Both Troshchanski and Sieroszewski describe ämägyat as an indispensable ornament of every shaman's coat.

The coat possesses an impersonal power of itself. It is said to bear the names of ongor (Mongol) and tanara (Yakut) in addition to the classified names for the coat.

By assuming this coat the shaman receives supernatural power, which allows him to go to the upper- and under-worlds to meet spirits and deal with them. It is called 'shaman's horse' among the Yakut.

The coat as a whole is a tanara of the shaman, and each symbolic picture on the coat is also his tanara, i.e. protector.[1]

Another interpretation of the coat is given by Pripuzoff.[2] The picture of a perforated sun and a half-moon, he says, represents the dusk which reigns in the kingdom of the spirits. The strange animals, fishes, and birds which hang on the coat point to the monsters that are said to inhabit the spirit-land.

The iron chain hanging on the back signifies, according to some, the strength of the shaman's power, and according to others, the rudder which he uses in his journeys through the spirit country. The iron disks are there to defend the shaman from the blows of the hostile spirits.

Potanin[3], gives us an interesting description of the shaman's garment among the natives of Altai and north-western Siberia. According to him, it is in comparatively good preservation among the natives of Altai.

Natives of Altai. The shaman's coat is made of goat or reindeer hide. All the outer side is covered with pendants of varying length in serpent form, and has pieces of many-coloured stuff stitched on to it. The pendants, which terminate in serpents' heads, hang freely. Bundles of reindeer leather straps are also attached here and there. The term manyak, is applied by the natives of Altai to the small pendants as well as to the coat as a whole.

There can further be found on the coat various symbolic figures and jingling pendants, such is iron triangles, a small bow and

[1. Troshchanski, p. 135.

2. p. 95.

3. Op. cit., iv. 49-54.]

arrow to frighten hostile spirits, &c. On the back and sometimes on the front of the coat there are sewed two copper disks. One kam (shaman) had four empty tobacco-bags hanging on his coat with imaginary tobacco inside, which he offers to the spirits whilst he is wandering in their country.

The collar is trimmed with owl's feathers. One kam had, according to Potanin, seven little dolls on his collar, which, Potanin was told, were heavenly maidens.

A few bells are sewed on here and there; the more prosperous shamans have -is many as nine. The ringing of the bells, a kam told Potanin, is the voice of the seven maidens whose symbols are sewed to the collar calling to the spirits to descend to them.

The cap [1] of the Altaian shaman is formed of a square piece of the hide of a reindeer calf. On one side there are two buttons and on the other two loops. On the top, bunches of feathers are sewed, and from the lower edge bangs a fringe made of string and shell-fish. This is placed on the head with the two sides buttoned to the back, thus forming a cylindrical cap on the shaman's head. If the hide is bard, the top of the cap with its feathers sticks up like a coronet.

Among some shamans of the Teleut, the cap is made of brown owl skin; the feathers remain as ornaments, and sometimes also the bird's head.

It is not all shamans who can wear the manyak and the owlskin cap. The spirits generally announce to the chosen man when he may wear them.

Among the Tartars of Chern the shaman wears a mask (kocho), with squirrels' tails for eyebrows and moustaches. Among the same people Yadrintzeff noticed the use of two crutches; one of them was a crook, the other was supposed to be a horse, similar to the horse-staves of the Buryat.

All the drums which Potanin saw among the natives of Altai and north-western Mongolia were round in shape.[2] Yadrintzeff says that the Tartars of Chern have oval drums resembling the egg-shaped drum of the east Siberians.

The Altai drum has a hoop as large as the palm of one's hand, covered on one side with bide. Inside the drum there is vertical wooden stick and a horizontal iron chord with rattles

[1. Op. cit., p. 52.

2. Op. cit., iv. 44, 679.]

attached. The drum is held by the wooden stick, and not at the intersection of the stick and the iron crossbar.

The wooden vertical stick is called bar by the natives of Altai. Among other north-western tribes it has various names. The bar has a man's head and feet at the two ends. The upper part is often carved, the eyes, the nose, the mouth, and the chin being cut with great exactness. The horizontal iron stay is called by the Altaians krish, and from it hang various iron rattles called kungru. The number of kungru varies according to the ability of the shaman. It is a guide to the quantity of chayu (Potanin translates this word 'spirits', but it seems rather to mean 'spiritual power) possessed by the shaman, since the more chayu the shaman possesses, the more kungru are found in his drum.

Under the chin of the figure on the wooden bar are fastened long strips of gaudy material called yauasua. Radloff[1] calls this yalama.

On the hide of the drum, sometimes on both sides, sometimes on the inner side only, circles and crosses and other lines are drawn with red dye.[2]

Some Altai drums have drawings of animals on them, lilce those on the drums of the North-American Indians.[3]

The drums of the Chern and Kumandinsk Tartars differ from those of the Altaians; instead of bar, krish, and jingling plates there are here representations of the two worlds, above and underground, separated by a horizontal line, which divides the drum into two parts, an upper and a lower.[4]

On the outer side of the drum of the Chern Tartars, pictures of animals and plants are found. On the upper and larger part an arch is drawn, with indications of sky, inside of which are two trees with a bird on each. To the left of the tree are two circles-the sun and the moon-light and darkness. Below the horizontal line are pictures of frogs, lizards, and snakes.[5] These drawings have a particular importance, since the symbols described show more than any others the shamanistic view of the natural and the supernatural.

There is unfortunately very little material of a reliable character, the studies of Potanin and Klementz being the most valuable. On the whole, it is safe to say that the drums of the natives of

[1. Aus Sibirien, ii. 18.

2 Potanin, iv. 40-9.

3. Jochelson The Koryak, i. 58-9.

4. Potanin, op. cit., iv. 680.

5. Op. cit., iv. 44-5.]

north-west Asia, especially in the southern parts, are adorned with representations of the upper and lower worlds divided by a horizontal line.[1]

The following interpretation of this same ornamentation is given by Klementz in his study of the drums peculiar to the neighbourhood of Minussinsk.[2] His information was given him by a kam of high standing.

Although by no means all drums are ornamented in the same way, yet in this account we may perceive certain traditional rules embodying the Altaian and Mongolian conception of the meaning of the drum and its decoration.

A. The lower part of the drum:

1. Bai-Kazyn (painted in white), 'a rich birch' -alluding to the birches round which annual sacrificial ceremonies are held.

2. Ulug-bai-kazyn (in white)-two trees growing in Ulukhan's country.

3 and 4. Ak-baga ('white frog') and Kara-baga ('black frog'), the servants of Ulu-khan.

5. Chshity-us, spirits associated with seven nests and seven feathers.

6. Chshity-kyz ('seven maids'); these bring seven diseases on man.

7. Ulugere, to whom prayers are offered for the curing of toothache and of earache.

8. Ot-imeze ('Mother of the fire').

B. The upper part of the drum:

1. Souban-ir. The kam translated this 'aurora' (whether with the meaning of dawn or the aurora borealis is impossible to decide from Potanin's description).

2. Ike-karagus, two black birds, flying as messengers from the shaman to the shaytans.

4. Aba-tyus (the bear's tooth).

5. Sugyznym-karagat. According to the kam, this means 'the horses of Ulu-khan'.

6. Kyzyl-kikh-kahn. to whom one prays when beginning any undertaking.

The other figures drawn in white paint are animals, which Kyzvl-kikh-khan is hunting.

[1. Mikhailowski, p. 68.

2. Types of Drums of the Minitssinsk Natives, E. S. S. I. R. G. S., p. 26.]

Many other authors also coniniont on this method of dividing the pictures on the Neo-Siberian drum. Wierbicki,[1] describing the tüngür of the natives of Altai, says: 'On the outer side the hide is painted with red ochre; on the upper part are represented the sky, a rainbow, sun, moon, stars, horses, geese, the kam on a horse, and, on the lower part, the earth.'

According to Dr. Finsch's description [2] the drums of the Samoyed and of the Ob-Ostyak are, like the Altai drums, round in shape, broad-rimined, covered on one side only, and have a diameter of from 30 cm. to 50 cm.

The Ostyak drums described by Potanin [3] have the same division of the drum into lower and upper parts representing lower and tipper worlds, as among the Tartars of Chern.

The Buryat. The Buryat shaman's costume was first described by Pallas.[4] It belonged to a female shaman, who was accompanied by her husband and two other Buryat, each of them holding a magical drum.[5] She herself held in her hand two sticks, ornamented at the top end with a carving of a horse's head surrounded by small bells. [This implement is called by recent travellers 'horse-staves'.] From the back of the shoulders reaching to the ground hung about thirty snakes, made of white and black skin, in such a way that the snakes seem to be composed of white and black rings. One of the snakes was divided into three at the end, and was accounted indispensable to each Buryat female shaman. The cap was covered with an iron casque having horns with three branches, projecting on both sides like those of a deer.

Gmelin[5], saw a costume of another old and revered female

[1. The Natives of the Altai, p. 45.

2. Finsch, Reise nach West-Sibirien, p. 550 (Berlin, 1879), quoted hy Jochelson, The Koryak. p. 59.

3. Op. cit., iv. 680.
4. Reise durch verschiedene Provinzen des russichen Reiches, 1777, pp.102-3.

5. The more recent accounts deny the existence of the drum among the Buryat. Khangaloff saw it only once, and this was in the case of a young and inexperienced shaman. Klementz states that the drum is very seldom in use among the Buryat. Nevertheless he says: 'At great shaman ceremonies, in which a shaman and his nine sons take part (some of which the writer witnessed on the estuary of the river Selenga, among the Kuda, Buryat), one of the assistants holds in his hands a small tambourine, but neither the meaning of the tambourine nor the róle of the assistant is quite clear.' Curiously enough, Pallas, writing in the eighteenth century, agrees with the contemporary witness in describing the assistants' use of the drum.

6. ii. 11-13.]

shaman near Selenginsk. Her costume was hanging in her yurta, but, according to her account, was not complete. Among other things he mentions a box, full of strips of cloth, small stones, thunderbolts, &c., which she used for magical purposes.[1] There was also a felt bag full of various felt idols.

In the exhaustive work of Agapitoff and Khangaloff there is a description of the old shaman costume among the Buryat-a costume of a kind which, however, is very rarely to be met with at present. According to them, the coat (orgoy), the cap, and the horse-staves (morini-khörbö are the chief appurtenances of a shaman.

1. The orgoy is of white material for the white shaman, and of blue for the black shaman. Its shape does not differ from that of the ordinary coat.'

Klementz[2]says that the old-fashioned orgoy was shorter than that of the present day.
The front of the coat is covered with metal figures of horses, fishes, birds, &c. The back is covered with twisted iron representing snakes, -with rattles hanging from them (shamshorgo),[4] together with a whole row of little bells and tambourine bells.

On the chest above the thin plates used to hang little shining copper disks, and on the sleeves were also hung thin iron plates, in imitation of the bones of the shoulder and forearm. This gave Gmelin the ground for his assertion that two shamans who came to him from Nijine-Udinsk resembled chained devils.[5]

2. The cap, which is peaked, is made of lynx skin, with a bunch of ribbons on the top. After the fifth consecration the shaman can wear the iron cap; it is composed of a crown-like iron hoop with two half-hoops crossing each other, above which is an iron plate with two born-like projections.

In the place where the intersecting hoops are tied to the hoop round the head there are three groups of khoubokho,[6] or kholbogo, conical weights of iron. From the back of the hoop hangs an iron

[1. Agapitoff and Khangaloff (pp. 42-4) call an identical box shire.

2. Agapitoff and Khangaloff, p. 42.

3. E. R. E., p. 16.

4. Klementz uses the same native word shamshoryo for (i) the rattles attached to the snakes on the shaman's coat, and (ii) for the conical iron weights fixed to the upper part of the horse-staves, but he does not intimate whether this word has two meanings or not.

5. Klementz states that the orgoy is in some places now only put on after death, for burial.

6. Klementz calls them shamshorgo, E. R E., p. 16.]

chain composed of four links and ending in small objects resembling a spoon and an awl.[1]

Klementz [2] calls this cap the metal diadem, 'consisting of an iron ring with two convex arches, also of iron, crossing one another at right angles, and with a long jointed chain which hangs down from the nape of the neck to the heels-we know of them only from the descriptions of travellers and from specimens preserved in a few museums'.

3. The horse-staves (morini-khorbo) are to be met with among all the Buryat of Baikal, but among the Buryat of Balagan they are not used. Each Baikal shaman possesses two. They are made of wood or of iron; but the iron staff is only given to the shaman after the fifth consecration, when he also receives the iron cap. The wooden horse-staves are cut for the novice the day before his first consecration, from a birch-tree growing in the forest where the shamans are buried. The wood for the horse-staves must be cut in such a way that the tree shall not perish, otherwise it would be a bad omen for the shaman.

This implement is 80 cm. long; the upper part is bent and has a horse-head carved on it; the middle part of the stick forms the knee-joints of the horse, and the lower end is fashioned into a hoof.

Little bells, one of which is larger than the rest, are tied to the horse-staves. Likewise small conical weights of iron, khoubokho, or kholbogo, blue, white, yellow and red-coloured ribbons, and strips of ermine and squirrel fur. To make it look more realistic miniature stirrups are also attached.

The iron horse-staves are not very different from the wooden ones. They represent the horses on which the shaman rides to the upper and lower worlds.

According to Khangaloff, it is in the drum that the horse, on which the shaman makes his flight, is symbolized. Khangaloff, however, also speaks of the rarity of the drum among the Buryat. The only drum which he saw among them was of the form and size of a small sieve, and was covered with horse-hide fastened to the back with leather straps. He did not notice any pictures either on the outside or on the inside, but the outside surface, he says, was daubed with some white stuff.[3]

[1. Agapitoff and Khangaloff, op. cit., pp. 43-4.

2. E. R E., p. 16.

3. Agapitoff and Khangaloff, op. cit., pp. 42-4.]

Klenientz says that the drum, khese, is very little known among the Buryat, who substitute the horse-staves for it, and that the little bell is sometimes also called khese; nevertheless, among the Mongol Shamanists and the Mongolized Uriankhai, the drum is in use.[1]

The Buryat Buddhists use in their divine services either drums covered on both sides with hide, like those found among the North-American Indians, or those with hide on one side only. These drums are round, and have leather handles attached to the outer edge of the rim.[2]

Klementz mentions as the next accessory of the shaman the khur, a 'tuning-fork'('jews' liarp'?), with a wire tongue between the two side-pins, an implement largely in use among shamanists. It may be met with, he says, from the sources of the Amur to the Ural, and from the Arctic Ocean down to Tashkent. Here and there it is merely a musical instrurnent.[3]

On the shaman's boots there were formerly sewed iron plates, but these are no longer in use.
The Olkhon Buryat, say Agapitoff and Khangaloff, have one other property, called shire. It is a box three and a half feet long and one foot deep, standing on four legs, each two feet high. On the box are hung ribbons, bells, strips of skin, and on one of the long sides different figures are carved or painted in red. Usually on the right side is represented the sun, and on the left, the moon. The sun is depicted as a wheel, and in the middle of the moon there is a human figure holding a tree in one hand. In the middle of the long side there are three images of secondary gods, one woman and two men, in whose honour wine is sprinkled several times a year. There are also war implements-bow and quiver and sword, and under each human figure there is a horse. The shire is used to bold horse-staves, drums, and other ritual implements. The shaman acquires the right of carrying the shire after the fifth consecration .[4] It is asserted, says Klementz,[5] that with every new consecration up to the ninth, the height and other dimensions of the shire increase.

Nil[6] mentions two things more: abagaldey, a monstrous mask of skin, wood, and metal, painted, and ornamented with a great

[1. E. R. E., iii. p. 16.

2. Jochellson, The Koryak, p. 59.

3. E. R. E., ibid.

4. Agavitoff and Khangaloff, pp. 43-4.

5. E. R. E., ibid.

5. Archbishop of Yaroslav (Buddhism in Siberia, 1858),]

beard; and toli, a metal looking-glass with representations of twelve animals on it; this is hung round the neck and worn on the breast; sometimes it is sewed on the shaman's coat.

Occasionally the Buryat shaman has also a whip with bells, but generally all these implements tend to disappear in modern times.

Two other ethical and linguistic groups, which, although they live only partly in Siberia, yet belong to the Neo-Siberians, are the Samoyed and the Finnic tribes, and a survey of their shaman accessories is of special interest in connexion with those of the Mongolic, Turkic, and Tungusic shamans.

The most important belonging of a tadibey (Samoyed shaman) is his penzer (drum), which he prepares according to a special set of rules. He must kill a male reindeer-calf with his own hands, and prepare the skin in such a way that no veins are left on it. In these preparations inka (i. e. a woman), being considered unclean, cannot assist.[1]

The drums, which are ornamented with metal disks and plates, and covered with transparent reindeer hide, are round in shape and of various sizes. The largest drum seen by Castren was nearly two feet in diameter and two and a half inches in height.[2]

According to Dr. Finsch's description, the drums of the Samoyed and of the Ob-Ostyak are like the Altai drums, round, broadrimmed, covered on one side only, and with a diameter of from 30 cm. to 50 cm.

The shaman's costume consists of a chamois-leather coat called samburzia, ornamented with red cloth. Eyes and face are covered with a piece of cloth, since the tadibey is supposed to penetrate into the spirit-world with his inner sight. Instead of a cap there are two bands round his head to keep the cloth over the face in position. An iron disk hangs on his breast.[3]

In certain places the tadibey uses a cap with a visor, and over the leather coat jingling trinkets and little bells and strips of cloth of various shades are hung. In this ornamentation the number seven plays an important róle.[4]

Among the Lapps, the drum, kannus or kvobdas, which is now but an antiquarian curiosity, played a most important part.[5] It

[1. V. Islavin, The Samoyed, 1847, pp. 112-13.

2. Castren, Reiseerinnerugen aus den Jahren 1838-1844 (Petersburg, 1853), p. 192.

3. Op. cit., pp. 192-3.

4. Islavin, op. cit., p. 113.

5. Schefferus, Lappland (Königsberg, 1675), p. 137, &c.]

was made of birch or pine wood, grown if possible in a sunny spot, since such a tree would be acceptable to the sun and the good spirits. There are two kinds of drum. One is composed of a wooden hoop, with two cross-pieces of wood inside covered with hide; the other is an egg-shaped flat box, hollowed out of the trunk of a tree, and also covered with bide. The most significant ornaments are the drawings in red. They represent good and bad spirits, the sun, the stars, various animals, lakes, forests, and men. The division between this world and the upper is clearly shown. Among many other symbolic figures there is also the image of a noyda (shaman). Each drum has its metal ring with small pendants and a drum-stick of reindeer horn.

The Lapps take great care of their drums, and when not in use they and the drum-sticks are wrapped in furs. No woman dares to touch the drum.

THE SHAMAN IN ACTION
SINCE the performances of shamans as professionals called in to treat diseases, to answer inquiries, for soothsaying and other similar purposes, are very much the same among the different tribes of Palaeo-Siberians, we shall confine ourselves to giving a few typical examples of these performances. The same procedure will be followed with regard to the Neo-Siberians.

Palaeo-Siberians.
The Koryak. Professional shamanism among the Koryak is at a most primitive stage of development, yet at the same time, thanks to the influence of European culture, it is also decadent.

Jochelson speaks[1] of the shamanistic performances which he saw as follows: 'During the entire period of my sojourn among the Koryak I had opportunity to see only two shamans. Both were young men, and neither enjoyed special respect on the part of his relatives. Both were poor men who worked as labourers for the rich members of their tribe. One of them was a Maritime Koryak from Alutor. He used to come to the village of Kamenskoye in company with a Koryak trader. He was a bashful youth, his features, though somewhat wild, were flexible and pleasant, and his eyes were bright. I asked him to show me proof of his shamanistic art. Unlike other shamans, he consented without waiting to be coaxed. The people put out the oil-lamps in the underground house in which he stopped with his master. Only a few coals were glowing on the hearth, and it was almost dark in the house. On the large platform which is put up in the front part of the house as the seat and sleeping-place for visitors, and not far from where my wife and I were sitting, we could discern the shaman in an ordinary shaggy shirt of reindeer skin, squatting on the reindeer skins that covered the platform. His face was covered with a large oval drum.

[1. Jochelson, The Koryak p. 49.]

'Suddenly he commenced to beat the drum softly and to sing in a plaintive voice; then the beating of the drum grow stronger and stronger; and his song-in which could be heard sounds imitating the howling of the wolf, the groaning of the cargoose, and the voices of other animals, his guardian spirits-appeared to come, sometimes from the corner nearest to my seat, then from the opposite end, then again from the middle of the house, and then it seemed to proceed from the ceiling. He was a ventriloquist. Shamans versed in this art are believed to possess particular power. His drum also seemed to sound, now over my head, now at my feet, now behind, now in front of me. I could see nothing; but it seemed to me that the shaman was moving around, noiselessly stepping upon the platform with his fur shoes, then retiring to some distance, then coming nearer, lightly jumping, and then squatting down on his heels.

'All of a sudden the sound of the drum and the singing ceased. When the women had relighted their lamps, he was lying, completely exhausted, on a white reindeer skin on which he had been sitting before the shamanistic performance. The concluding words of the shaman, which he pronounced in a recitative, were uttered as though spoken by the spirit whom he had summoned lip, and who declared that the "disease" had left the village, and would not return.'

The other shamanistic ceremony was performed by a shaman at Jochelson's request for the purpose of divining whether he would reach home safely.

During this ceremony[1] the shaman suddenly asked Jochelson for his knife, saying, 'The spirits say that I should cut myself with a knife. You will not be afraid?[2]

Jochelson gave him, not without some scruples, his travelling knife, which was sharp and looked like a dagger. 'The light in the tent was put out; but the dim light of the Arctic spring night
(it was in April), which penetrated the canvas of the tent, was sufficient to allow me to follow the movements of the shaman. He took the knife, beat the drum, and sang, telling the spirits
that he was ready to carry out their wishes. After a little -while he put away the drum, and, emitting a rattling sound from his threat, he thrust the knife into his breast up to the hilt. I noticed, however, that after having cut his jacket, he turned the

[1. Op. cit., p. 51.

2, Ibid.]

knife downwards. He drew out the knife with the same rattling in his throat, and resumed beating the drum.'[1]

Then he said to Jochelson that he would have a good journey, and, returning the knife to him, showed through the hole in his coat the blood on his body. 'Of course, these spots had been made before', says Jochelson.[2] 'However, this cannot be looked upon as mere deception. Things visible and imaginary are confounded to such an extent in primitive consciousness that the shaman himself may have thought that there was, invisible to others, a real gash in his body, as bad been demanded by the spirits. The common Koryak, however, are sure that the shaman actually cuts himself, and that the wound heals up immediately.'

The Chukchee. Among the Chukchee, says Bogors,[3] a typical shamanistic performance is carried on in the inner room of the house, when it is closed for the night. This room, especially among the Reindeer Chukchee, is very small. Sometimes the performance here described is preceded by another, held in the outer room, in daylight, and usually connected with a communal ceremonial.

When the drum is tightened and moistened, and the light is put out, the shaman, who is often quite naked down to the waist, begins to operate.

In modern times Chukchee shamans imitate the Tungus shamans in smoking a pipe filled with strong narcotic tobacco.

The shaman beats the drum and sings tunes; at first slowly, then more rapidly. His songs have no words, and there is no order in their succession. Though the audience take no actual part in the ceremony, they are in fact of some assistance, as forming a very primitive 'chorus'. Their frequent exclamations encourage the shaman's actions.

Without an ocitkolin ('to give answering calls,' participle) a Chukchee shaman considers himself unable to perform his office fittingly; novices, therefore, while trying to learn the shamanistic practices, usually induce a brother or a sister to respond, thus encouraging the zeal of the performer.[4]

'Among the Asiatic Eskimo, the wife and other members of the family form a kind of chorus, which from time to time catches up the tune and sings with the shaman. Among the Russianized Yukaghir of the lower Kolyma, the wife is also the assistant of

[1. Op. cit., p. 52.

2. Ibid.

3. The Chukchee, p. 433.

4. Op. cit., p. 434.]

her shaman husband, and during the performance she gives him encouraging answers, and he addresses her as his "supporting staff".'[1]

When the kelet come to the shaman, he acts in a different way, according to whether he has or has not a ventriloquistic gift.

If the shaman is only 'single-bodied', the kelet will sing and beat the drum through his body, the sound only of the shaman's voice being changed. When he is a ventriloquist, the kelet appear
as separate voices'.

Bogoras says that shamans could, with credit to themselves, carry on a contest with the best practitioners of similar arts in civilized countries. The voices are successful imitations of different sounds: human, superhuman, animal, even of tempests and winds, or of an echo, and come from all sides of the room; from without, from above, and from underground. The whole of Nature may sometimes be represented in the small inner room of the Chukchee.

Then the spirit either begins to talk or departs with a sound like the buzzing of a fly. While it stays, it beats the drum violently, speaking in its own language, if it happens to be any animal except the wolf, fox, and raven, which can speak in the language of men; but there is a peculiar timbre in their voices.

Usually it is not only one spirit which appears, and this part of the performance might be called a dialogue. Sometimes the shaman does not himself understand the language he is using, and an interpreter is necessary. There are cases when spirit-language, comprising a mixture of Koryak, Yakut, and Yukaghir, has to be translated into Russian for the Russianized shamans and natives, especially those of the Kolyma district.

Jochelson tells of a Tungus shaman nicknamed Mashka, whose 'spirits', being of Koryak origin, spoke through him in that language: 'I asked him several times to dictate to me what his spirits were saying, and he would invaribly reply that he did not remember, that he forgot everything after the seance was over, and that, besides, he did not understand the language of his spirits. At first I thought that be was deceiving me; but I had several opportunities of convincing myself that he really did not understand any Koryak. Evidently he had learned by heart Koryak incantations which he could pronounce only in a state of excitement., [2]

[1. Op. cit., p. 435.

2. Jochelson, The Koryak, p. 52.]

There is no regular shamanist language among the Chukchee, merely a few special expressions.
'Among the north-western branch of the Koryak, the " spirits are said to use a special mode of pronunciation, similar to that used by the south-eastern Koryak and the Chukchee. A few words are also said to be peculiar to them. Among the Asiatic Eskimo the " spirits " are said to have a special language. Many words of it were given me by the shamans, and most of them are analogous to the "spirit" language known to various Eskimo tribes of America, both in Alaska and on the Atlantic side.'[1]

Sometimes the spirits are very mischievous. In the movable tents of the Reindeer people an invisible hand will sometimes turn everything upside down, and throw different objects about, such as snow, pieces of ice, &c.

'I must mention', says Bogoras,[2] 'that the audience is strictly forbidden to make any attempts whatever to touch the "spirits". These latter highly resent any intrusion of this kind, and retaliate either on the shaman, whom they may kill on the spot, or on the trespassing listener, who runs the risk of having his head broken, or even a knife thrust through his ribs in the dark. I received warnings of this kind at almost every shamanistic performance.'

After the preliminary intercourse with the 'spirits', the shaman, still in the dark, gives advice and utters prophecies. For example, at one ceremony, where Bogoras was present, the shaman Galmuurgin prophesied to his host that many wild reindeer would be at his gate the following autumn. 'One buck', he said, 'will stop on the right side of the entrance, and pluck at the grass, attracted by a certain doe of dark-grey hair. This attraction must be strengthened with a special incantation. The reindeer-buck, while standing there, must be killed with the bow, and the arrow to be used must have a flat rhomboid point. This will secure the successful killing of all the other wild reindeer.' [3]

After his introductory interview with the spirits, the shaman sometimes 'sinks'; he falls to the ground unconscious, while his soul is wandering in the other worlds, talking with the 'spirits' and asking them for advice. The modern shamans actually 'sink' very seldom, but they know that it was done in the old days.

When shamanistic performances are connected with ceremonials, they are carried on in the outer room. Ventriloquism is not

[1. Bogoras, The Chukchee, p. 438.

2. Op. cit., p. 439.

3. Op. cit., p. 440.]

practised on these occasions, and the kele 'is bent on mischief, and among other things, seeks to destroy the life which is under his temporary power." Many tricks are performed by shamans even in daylight.

Upune, the wife of a dead Chukchee shaman, possessed wonderful shamanistic power; she herself declared that she had only a small part of her husband's ability. In a shamanistic performance 'she took a large round pebble of the size of a man's fist, set it upon the drum, and, blowing upon it from all sides, began to mumble and snort in the same kele-like manner. She called our attention by signs-being in the possession of the kele, she had lost the faculty of human speech-and then began to wring the pebble with both hands. Then a continuous row of very small pebbles began to fall from her hands. This lasted for fully five minutes, till quite a heap of small pebbles had collected below, on the skin. The larger pebble, however, remained smooth and intact."

At the request of Bogoras the female shaman repeated this feat with the same success, and all the upper part of the body being naked, it was easy to observe her movements. The practice of stabbing oneself through the abdomen with a knife is universal in shamanistic performances; Kamchadal and Eskimo, Chukchee and Yukaghir, even the Neo-Siberian shamans of northern Asia, are familiar with this trick.

It would be difficult to describe all the tricks performed by the shamans: some of the commonest are the swallowing of burning coals,[3] setting oneself free from a cord by which one is bound, &c.

Neo-Siberians.
The Yakut. For comparison with the Palaeo-Siberian methods of shamanizing, we shall take a Yakut shaman in action, as described by Sieroszwski.[4] 'Outwardly, shamanistic ceremonies are very uniform,' says Sieroszewski. The ceremony now described 'is the part of the shamanistic ceremony which remains always and everywhere unchanged, and, sanctioned by custom, forms, so to speak, the basis of the rite.'

When the shaman who has been called to a sick person enters the yurta, he at once takes the place destined for him on the

[1.Op. cit., p. 442.

2. Op. cit., p. 444.

3. Satrytcheff, The Voyage of Capt. Sarytcheff's Fleet along the N.E. Coast of Siberia, through The Polar Sea and the Pacific, p. 30.

4. Sieroszewski, 12 Lat w Kraju Yakutów, 1902, p. 639.]

billiryk agon. He lies on his white mare's skin and waits for the night, the time when it is possible to shamanize. Meanwhile he is entertained with food and drink.

'When the sun sets and the dusk of evening approaches, all preparations for the ceremony in the yurta are hurriedly completed: the ground is swept, the wood is cut, and food is provided in larger quantity and of better quality than usual. One by one the neighbours arrive and seat themselves along the wall, the men on the right, and the women on the left; the conversation is peculiarly serious and reserved,, the movements gentle.

'In the northern part of the Yakut district the host chooses the best latchets and forms them into a loop, which is placed round the shaman's shoulders and bold by one of those present during the dance, in order to prevent the spirits from carrying him off. At length every one has supper, and the household takes some rest. The shaman, sitting on the edge of the billiryk, slowly untwists his tresses, muttering and giving orders. He sometimes has a nervous and artificial hiccough which makes his whole body shake; his gaze does not wander, his eyes being fixed on one point, usually on the fire.

'The fire is allowed to die out. More and more deeply the dusk descends on the room; voices are hushed, and the company talks in whispers; notice is given that anybody -wishing to go out must do so at once, because soon the door will be closed, after which nobody can either go out or come in.

'The shaman slowly takes off his shirt and puts on his wizard's coat, or, failing that, he takes the woman's coat called sangyniah.[1] Then he is given a pipe, which he smokes for a long time, swallowing the smoke; his hiccough becomes louder, he shivers more violently. When he - has finished smoking, his face is pale, his head falls on his breast, his eyes are half-closed.

'At this point the white mare's skin is placed in the middle of the room. The shaman asks for cold water, and when he has drunk it he slowly holds out his hand for the drum prepared for him; he then walks to the middle of the room, and, kneeling for a time on his right knee, bows solemnly to all the four corners of the world, at the same time sprinkling the ground about him with the water from his mouth.

[1. Gmelin speaks of special embroidered stockings which the shaman, dons in the yurta. (Reise durch Sibirien, pp. 351-6.)]

'Now everything is silent. A handful of white horsehair is thrown on the fire, putting it quite out; in the faint gleam of the red coals the black motionless figure of the shaman is still to be seen for a while, with drooping bead, big drum on breast, and face turned towards the south, as is also the head of the mare's skin upon which he is sitting.

Complete darkness follows the dusk; the audience scarcely breathes, and only the unintelligible mutterings and hiccoughs of the shaman can be heard; gradually even this sinks into a profound silence. Eventually a single great yawn like the clang of iron breaks the stillness, followed by the loud piercing cry of a falcon, or the plaintive weeping of a seamew-then silence again.

'Only the gentle sound of the voice of the drum, like the humming of a gnat, announces that the shaman has begun to play.

'This music is at first soft. delicate, tender, then rough and irrepressible like the roar of an oncoming storm. It grows louder and louder and, like peals of thunder, wild shouts rend the air; the crow calls, the grebe laughs, the seamews complain, snipes whistle, eagles and hawks scream.'

'The [1] music swells and rises to the highest pitch, the beating of the drum becomes more and more vigorous, until the two sounds combine in one long-drawn crescendo. The numberless small bells ring and clang; it is not a storm-it is a whole cascade of sounds, enough to overwhelm all the listeners.... All at once it breaks off-there are one or two strong beats on the drum, which, hitherto held aloft, now falls to the shaman's knees. Suddenly the sound of the drum and the small bells ceases. Then silence for a long moment, while the gentle gnat-like murmur of the drum begins again.'

[1. Sieroszewski, op. cit., p. 641.]

This may be repeated several times, according to the degree of the shaman's inspiration; at last, when the music takes on a certain new rhythm and melody, sombrely the voice of the shaman chants the following obscure fragments:

1. 'Mighty bull of the earth . . . Horse of the steppes!'
2. 'I, the mighty bull . . . bellow!'
3. 'I, the horse of the steppes . . . neigh!'
4. 'I, the man set above all other beings!'
5. 'I, the man most gifted of all!'
6. 'I, the man created by the master all-powerful!
7. 'Horse of the steppes, appear! teach me!'
8. 'Enchanted bull of the earth, appear! speak to me!'
9. 'Powerful master, command me!'
10. 'All of you, who will go with me, give heed with your ears! Those whom I command not. follow me not!'
11. 'Approach not nearer than is permitted! Look intently! Give heed ! Have a care!'
12. 'Look heedfully! Do this, all of you . all together . . . all, however many you may be!'
13. 'Thou of the left side, O lady with thy staff, if anything be done amiss, if I take not the right way, I entreat you - correct me! Command! . . .'
14. 'My errors and my path show to me! O mother of mine! Wing thy free flight! Pave my wide roadway!'
15. 'Souls of the sun, mothers of the sun, living in the south, in the nine wooded hills, ye who shall be jealous . . . I adjure you all . . . let them stay . . . let your three shadows stand high!'
16. 'In the East, on your mountain, lord, grandsire of mine. great of power and thick of neck-be thou with me!'
17. 'And thou, grey-bearded wizard (fire), I ask thee: with all my dreams, 'with all comply! To all my desires consent . . . Heed all! Fulfil all! . . . All heed . . . All fulfil!'[1]

At this point the sounds of the drum are heard once more, once more wild shouts and meaningless words-then all is silent.

Adjurations similar to the above are used in all the Yakut districts and all ceremonies begin with them. There is, however, another formula still longer and more complicated, which Sieroszewski says he could not procure. The ritual which follows this formula consists of an improvisation appropriate to each person and occasion.

In the ensuing prayers the shaman addresses his ämägyat and other protective 'spirits'; be talks with the kaliany, asks them questions, and gives answers in their names. Sometimes the shaman must pray and beat the drum a long time before the spirits come; often their appearance is so sudden and so impetuous that the shaman is overcome and falls down. It is a good sign if he falls on his face, and a bad sign if he falls on his back.

'When the ämägyat comes down to a shaman, he arises and

[1. Sieroszewski, op. cit., pp. 641-2.]

begins to leap and dance, at first on the skin, and then, his movements becoming more rapid, he glides into the middle of the room. Wood is quickly piled on the fire, and the light spreads through the yurta, which is now full of noise and movement. The shaman dances, sings, and beats the drum uninterruptedly, jumps about furiously, turning his face to the south, then to the -west, then to the east. Those who hold him by the leather thongs sometimes have great difficulty in controlling his movements. In the south Yakut district, however, the shaman dances unfettered. Indeed, he often gives up his drum so as to be able to dance more unrestrainedly.

'The head of the shaman is bowed, his eyes are half-closed his hair is tumbled and in wild disorder lies on his sweating face, his mouth is twisted strangely, saliva streams down his chin, often he foamgs at the mouth.

'He moves round the room, advancing and retreating, beating the drum, which resounds no less wildly than the roaring of the shaman himself; he shakes his jingling coat, and seems to become more and more maniacal, intoxicated with the noise and movement.

'His fury ebbs and rises like a wave; sometimes it leaves him for a while, and then, holding his drum high above his head, solemnly and calmly he chants a prayer and summons the "spirit".

'At last he knows all he desires; be is acquainted with the cause of the misfortune or disease with which be has been striving; he is sure of the help of the beings whose aid he needs. Circling about in his dance, singing and playing, be approaches the patient.

'With new objurgations be drives away the cause of the illness by frightening it, or by sucking it out with his mouth from the painful place: then, returning to the middle of the room, he drives it away by spitting and blowing. Then he learns what sacrifice is to be made to the "powerful spirits", for this harsh treatment of the spirit's servant, who was sent to the patient.

'Then the shaman, shading his eyes from the light with his hands, looks attentively into each corner of the room; and if he notices anything suspicious, he again beats the drum, dances, wakes terrifying gestures, and entreats the " spirits ".

'At length all is made clean, the suspicious "cloud" is no more to be seen, which signifies that the cause of the trouble has been driven out; the sacrifice is accepted, the prayers have been heard-the ceremony is over.

'The shaman still retains for some time after this the gift of prophecy; he foretells various happenings, answers the questions of the curious, or relates what he saw on his journey away from the earth.

'Finally he is carried with his mare's skin back to his place of honour on the billiryk'.[1]

The sacrifice offered to the 'spirits' varies according to the importance of the occasion. Sometimes the disease is transferred to the cattle, and the stricken cattle are then sacrificed, i. e. ascend to the sky.[2] It is this journey to the sky, together with the spirits and the sacrificed animal, which the dance symbolizes. In the old days (according to the native accounts) there were, in fact, shamans who really did ascend into the sky while the spectators saw how 'on the clouds there floated the sacrificed animal, after it sped the drum of the shaman, and this was followed by the shaman himself in his wizard's coat'.[3]

There were also wicked and powerful shamans who, instead of a real animal, carried up into the sky a mare formed of cloud, but the evidence for the existence of these shamans is indefinite.
During this difficult and dangerous journey every shaman has his places of rest, called ouokh (olokh); when he takes a seat during the dance, this signifies that he has come to an ouokh;[4] when he rises, he is ascending further tip into the sky; if he falls down, he is descending under the earth.

Every shaman, however far be may have proceeded on his journey, knows where he is, on which ouoloh, and also the route taken by every other shaman who is shamanizing at that moment.
Sometimes the leading of the ' spirit' and the sacrificed cattle into the sky forms a separate ceremony performed a few months after the first, in which they had promised this sacrifice. The sacrifices are either bloody, when the shaman tears to pieces the

[1. Sieroszewski, op. cit., p. 644.

2. Troshchanski says (p. 105): 'Instead of the human kut which the abassy had captured, he receives an animal kut. Usually, between the spirit who took away the kut of the man and the representative of the latter, there takes place (through the shaman) a keen bargaining, in which the spirit gives up some of its demands.'

3. Sieroszewski, op. cit., p. 645.

4. These ouokh occur in a series of nine, in conformity with the usual arrangement of objects in nines which characterizes the whole religious and social system of the Yakut. (Sieroszewski, op. cit., p. 472.)]

body of the animal with rage and fury, or bloodless; e. g. when some grease or meat, or other material, such as hair, &c., is offered up.

The Samoyed. The shamanistic ceremonial among the Samoyed of the Tomsk Government has been described by Castren,[1] from whose account we take the following picture.

On arriving at the yurta the shaman takes his seat on a bench, or on a chest which must contain no implement capable of inflicting a wound. Near him, but not in front, the occupants of the yurta group themselves. The shaman faces the door, and pretends to be unconscious of all sights and sounds. In his right band he holds a short staff which is inscribed on one side with mystic symbols; and in his left, two arrows with the points held upwards. To each point is affixed a small bell. His dress has nothing distinctive of a shaman; he usually wears the coat either of the inquirer or of the sick person. The performance begins with a song summoning the spirits. Then the shaman strikes the arrows with his staff, so that the bells chime in a regular rhythm, while all the spectators sit in awed silence. When the spirits appear, the shaman rises and commences to dance. The dance is followed by a series of complicated and difficult body-movements. While all this is going on the rhythmical chiming of the bells never ceases. His song consists of a sort of dialogue with the spirits, and is sung with changes of intonation denoting different degrees of excitement or enthusiasm. When his enthusiasm rises to a high pitch, those present join in the singing. After the shaman has learnt all he wishes from the spirits, the latter communicate the will of the god to the people. If he is to foretell the future, he employs his staff. He throws it on the ground, and if it falls with the side inscribed with mystical signs turned upward, this is a good omen; if the blank side shows, ill-fortune may be looked for.

To prove his trustworthiness to those present, the shaman uses the following means. He sits on a reindeer skin, and his hands and feet are bound, The room is completely darkened. Then, as if in answer to his call to the spirits, various noises are heard both Within and without the yurta: the beating of a drum, the grunting of a bear, the hissing of a serpent, the squeak of a squirrel, and mysterious scratchings on the reindeer-skin where he sits. Then

[1. Castren, Reiseberichte und Briefe, 1845-9. pp. 172-4.]

the shaman's bonds are untied, he is set free, and every one is convinced that what they heard was the work of the spirits.

The Altaians. The kams (shamans) of the Turkic tribes of the Altai have preserved with great strictness the ancient shamanistic ceremonial forms. Potanin[1] gives a curious description of the performance of a young shaman, Enchu, who lived by the River Talda, about six versts from Anguday. Four stages, each marked by a different posture of the shaman, characterized his performance: in the first, he was sitting and facing the fire; second, standing, with his back to the fire; third, a sort of interlude, during which the shaman rested from his labour, supporting himself with his elbow on the drum, which he balanced on its rim, while he related what he had learned in his intercourse with the spirits; and fourth, a final shamanizing, with his back to the fire, and facing the place where the drum usually hangs. Enchu declared afterwards that he had no recollection of what happened while he was shamanizing with his back turned to the fire. While he was in that position he had been whirling about madly in circles on one spot, and without any considerable movement of his feet; crouching down on his haunches, and rising again to a standing posture, without interrupting the rotating movement. As he alternately bent and straightened his body from the hips, backwards and forwards and from side to side, with lively movements or jerks, the manyak (metal pendants) fastened to his coat danced and dangled furiously in ill directions, describing shining circles in the air. At the same time the shaman kept beating his drum, holding it in various positions so that it gave out different sounds. From time to time Enchu held the drum high above his head in a horizontal position and beat upon it from below. The natives of Anguday explained to Potanin that when the shaman held the drum in that way, he was collecting spirits in it. At times he would talk and laugh with some one apparently near by, but invisible to others, showing in this manner that he was in the company of spirits. At one time Enchu fell to singing more, quietly and evenly, simultaneously imitating on his drum the hoof-beats of a horse. This was to indicate that the shaman, with his accompanying spirits, was departing to the underworld of Erlik, the god of darkness.

Mr. Potanin gives a description of this voyage which he heard from a Russian missionary, Mr. Chivalkoff.

[1. Potanin, Sketches of N. W. Mongolia, vol. iv, pp. 60-2.]

The kam directs his way towards the south. The has to cross the Altai Mountains and the red sands of the Chinese deserts. Then he crosses a yellow steppe, such as no magpie can traverse. ''Singing, we shall cross it', says the kam in his Song. After the yellow steppe there is a 'pale' one, such as no crow can pass over, and the kam in his imaginary passage once more sings a song full of hopeful courage. Then comes the iron mountain of Tamir Shayha, which 'leans against the sky'. Now the kam exhorts his train to be all of one mind, that they may pass this barrier by the united force of their will. He describes the difficulty of surmounting the passes and, in doing so, breathes heavily. On the top he finds the bones of many kams who have fallen here and died through failure of power. Again he sings songs of hope, declares he will leap over the mountain, and suits the action to the word. At last he comes towards the opening which leads to the underworld. Here he finds a sea, bridged only by a hair. To show the difficulty of crossing this bridge, the kam totters, almost falls, and with difficulty recovers himself. In the depths of the sea he beholds the bodies of many sinful kams who have perished there, for only those who are blameless can cross this bridge. On the other side he meets sinners who are receiving punishment suited to their faults; e.g. an eavesdropper is pinned by his ear to a stake. On reaching the dwelling-place of Erlik, he is confronted by dogs, who will not let him pass, but at last, being appeased by gifts, they grow milder. Before the beginning of the shamanistic ceremony gifts have been prepared for this emergency. Having successfully passed these warders, the kam, as if approaching the Yarta of Erlik and coming into his presence, bows, brings his drum up to his forehead, and says, 'Mergu! mergu!' Then he declares whence and why he comes. Suddenly he shouts; this is meant to indicate that Erlik is angry that a mortal should dare to enter his yurta. The frightened kam leaps backward towards the door, but gathers fresh courage and again approaches Erlik's throne. After this performance has been gone through three times, Erlik speaks: 'Winged creatures cannot fly hither, beings with bones cannot come: how have you, ill-smelling blackbeetle, made your way to my abode?'

Then the kam stoops and with his drum makes certain movements if dipping up wine. He presents the wine to Erlik; and makes a shuddering movement like that of one who drinks strong wine, to indicate, that Erlik has drunk. When he perceives that Erlik's humour is somewhat milder tinder the influence of his draught he makes him offerings of gifts. The great spirit (Erlik) is moved by the offerings of the kam, and promises increase of cattle, declares which mare will foal, and even specifies what marking the young one will have. The kam returns in high spirits, not on his horse as he went, but on a goose--a change of steeds which he indicates by moving about the yurta on tiptoe, to represent flying.

posted in Shamanism - 5 replies

Blowing yourself open

2009-09-08T04:40:40Z

I've noticed alot of people, young and old, playing with powerful chemicals and plants at festivals these days. I guess thats nothing new, but it seems like these people are leaving themselves wide open.

WIDE OPEN.

At best, they make an intention. But is that even enough? Intentions are good, but they do not equate to willpower, or allies...

And many more are unconsciously, unintentionally, unwillfully abusing teachers whose relationship with mankind predates our culture, our religion, our humanity.

When you're that wide open, what can get in?

posted in Shamanism - 32 replies

Nepalese Shamanism

2009-08-31T00:46:31Z

I am planning a trip to Nepal for next year. I may have the opportunity to study shamanism there. I am curious if there is anyone out there who has experience training in any of the many varieties of Nepalese shamanism and can offer any advice. My own background is in Tantric Buddhism and Native American medicine ways.

posted in Shamanism - 3 replies

the way home

2009-08-30T16:11:23Z

does any one have any tips on how to remember the way home?

I realised I am not home.
I realised i cannot remember where home is.

home is not the house I grew up in. it's not the house i currently live.

I don't fully expect I will get the answer I want from here, as the answer is always within, but i'd certainly like to see what people think about this.

posted in Shamanism - 34 replies

Sloth and Shamanic Banter

2009-08-28T00:28:54Z

Once again- A story for you:

During a hot summer afternoon in southern New Mexico, a young woman sat before an ostracized Catholic Priest. She asked,
"What is a Shaman?"

The catholic priest sat in silence. Thinking about his life journeys throughout South America he responded:
"Have you ever watched the movie "Goonies?" Now that was odd. "Yes?" she responded. In actuality this was one of her favorite movies growing up.
The priest went on... "remember when the children were trapped underground with the pirate ship and 'Sloth' held the boulder open for the kids so they could make it through to the beach where their parents and the sheriff were waiting? Sloth is the perfect example of what a Shaman is!" The young women listened and was completely confused. "You see, a Shaman has one foot in reality and the other foot in the worlds beyond. Sloth, enduring pain and suffering, ensured that the people he was committed to, made it through and back to the world of reality.... My dear, this is what I offer you as an example of a shaman that you can comprehend."
She sat there thinking of the funny analogy of a shaman and meditated on this concept for a long while afterwards.
In the end, she discovered something that the priest never alluded to: Sloth, as some of us may remember, had a real hard time actually talking. In fact, his most famous quote was simply, "Sloth love Chunk!" Let us just say that Sloth was not as eloquent with words as so many of us on this tribe demonstrate. Which brings rise to the next observation...

Observation:

There has been much banter on this tribe, opinions coming from the west; opinions coming from the south; opinions coming from the north. All in all, it has been extremely joyful observing this conversation! Yes, one finds joy in observing the human mind attempting to define the shamanism!. But... for the first time there is one observation that must be presented:

NEGATIVE JUDGMENTS OF OTHERS SIMPLY EXHIBIT ONES INABILITY TO SEE GOD IN ALL THINGS.

and sadly... in yourself as well.

posted in Shamanism - 7 replies

BAN MIND CONTROL/ DIRECTED ENERGY WEAPONS TORTURE AND ABUSE

2009-08-26T16:23:09Z

I know this sounds like science fiction or a conspiracy theory, but it's not. It is a complete reality and a huge danger to humanity. Please check out the following petition and sign it. As crazy as this may sound but mind control energy weapons is a reality. Millions of people are suffering from the mental abuse and torture of these weapons that are not openely talked about or known, or "declassified." The abuse is largely sexist and racist and targets people who are of certain ethnicities... primarily who are not white. The abuse is deliberate, cruel, and is done by directing energy beams, via satellite or other means, onto the body/person/ brain of the individuals targeting certain centers of the brain to elicit responses or actions. The companies, military, governments who are doing this also use sound weapons to direct sounds, subtle or not, vibrations and energy in the mind or environment of the victims to harrass, abuse, and control the actions of these individuals. Whether they are able to do control the person or not, they definitely abuse and severely mentally and psychologically hurt the victims.

BAN MIND CONTROL/DIRECTED ENERGY WEAPONS TORTURE AND ABUSE

To: the President of the United States, Members of the U.S. Senate and Members of the U.S. House of Representatives, see more...your Governor, Members of your State Senate, Members of your State House, the President of the United States, Members of the U.S. Senate and Members of the U.S. House of Representatives

Started by: Soleilmavis L

WE CONCERN ABOUT THE ABUSE AND TORTURE OF THE FOLLOWINGS :- DIRECTED ENERGY WEAPONS; NEUROLOGICAL WEAPONS; MIND CONTROL WEAPONS; BODY AND BRAIN MANIPULATION WEAPONS; PSYCHOTRONIC WEAPONS; SPACE WEAPONS; NON-LETHAL WEAPONS; COINTELPRO; ANDany other unacknowledged or as yet undeveloped means inflicting death or injury on, or damaging or destroying, a person (or the biological life, bodily health, mental health, or physical and economic well-being of a person) through the use of land-based, sea-based, or space-based systems using radiation, electromagnetic, psychotronic, sonic, laser, or other energies directed at individual persons or targeted populations or the purpose of information war, mood management, or mind control of such persons or populations.Please help to ban abuses and tortures of above-mentioned weapons.
Yours Sincerely,
Soleilmavis
peacepink.ning.com

"Mailtem" members of THE WORLDWIDE CAMPAIGN AGAINST the (secret) Abuse and Torture That Uses Mind Control, Directed Energy Weapons and Manipulation Weapons on Every Living Being.
peacepink.ning.com/forum/to...m-members

1.

This petition ends on Dec 31.

posted in Shamanism - 89 replies

that under the surface itch

2009-08-24T04:50:32Z

dear fellow walkers,

What is the part of us that seeks deviation from the rutt of daily life?
It seems no matter my surroundings, something is always spurring me on to seek trouble or make trouble, even if only in my mind.
Does anyone ever really rest in their situation?
Does existential malaise seem to follow some of us more than others?
I sense a 20 year cycle somehow informs this internal restlessness.
How to honor the shadow in daily life and stay within limits?

Restless and losing focus,
Jade Moon

posted in Shamanism - 11 replies

Favorite quotes that inspire peaceful co-existence.

2009-08-22T19:32:19Z

I am collecting quotes for a musical experiment. The experiment is going to consist of gathering the quotes that most inspire humanity to peacefully co-exist, and that also promote us to come together and live in harmony. In addition I am also gathering quotes that offer real meaningful solutions to troubles both physical, spiritual, and societal.

My intent is to take the best quotations and translate them word by word into musical notes. I will then begin to put together a symphony consisting of the top voted quotations that sound the most amazing. Once that is completed I will ask many people to listen to both the symphony and the literary translation that it derived from. I will also ask them if they liked the song and if they have any constructive criticisms, and or suggestions that would add to the continuing perfection of the symphony.

If we all begin to live our lives in a mutually beneficial groove we will all be creating a state of mind that enhances the quality of life for anyone who listens to it. The meaningful purpose of this experiment is to co-create a song that everyone will enjoy subconsciously tuning themselves into.

I need your help. This is not something that can be done by one person. I have learned that doing this on my own can create beautiful music that tunes me into manifesting things, situations, and aspirations into being. But it also limits the true potential of what this form of literary musical translation can do. I know I do not have all the answers to all of the modern day problems that humanity faces, but I know that we as a human race do. We need to come together and create a song that we can all enjoy tuning into. If we do things, situations, and aspirations will begin to manifest for anyone who listens and tunes into it, because they will understand its true musical and literal meanings with all the benefits it implies.

If you would like to contribute to this musical experiment please respond by posting your favorite quotes that you feel will most benefit and inspire humanity to wake up and realize who we are, and what we all are truly capable of becoming.

posted in Shamanism - 80 replies

Praise the Lord, I saw the Light

2009-08-21T13:50:32Z

And a wafer made of wheat will never do this, unless ergot (hopefully claviceps paspali) is growing on it.

posted in Shamanism - 167 replies

kinda off topic but....

2009-08-20T00:08:51Z

u guys should check this out ;^)

http://www.youtube.com/watch?v=UiInBOVHpO8

posted in Shamanism - 3 replies

Find out your Mayan birthday here

2009-08-19T13:42:10Z

http://www.tortuga.com/eng/decode/index.php find your mayan birthday and it's significance (and your significance). please post your birthday so you can connect with your mayan family.

posted in Shamanism - 60 replies

Icaros posted online

2009-08-19T10:13:22Z

A sampling of the icaros, the magic songs, of my plant medicine teacher doña María Tuesta Flores and my maestro ayahuasquero don Roberto Acho Jurama are now online at the Singing to the Plants website, http://www.singingtotheplants.com/listen-to-the-songs/. Enjoy!

-- Steve
http://www.singingtotheplants.com/

posted in Shamanism - 17 replies

Is it just me?

2009-08-19T04:54:45Z

Lately I've noticed a disturbing pattern. I'm seeing more dismissive attitudes and a lack of compassion in general. People I thought cared about me are ignoring me and will not say why nor do I have a clue unless they came across an internet post I made they didn't like. Isn't compassion included in a loving relationship? I posted an amazing story here on tribe a while back and not one person said a thing about it. One of my roommates worked for another and made some mistakes that may end up costing him thousands of dollars and it's being blamed on me because I brought him here from Oregon. He's my friend's fiance and I really don't know him very well. I'm realizing that many of the people in my life that I've called friends were just good acquaintances and I'm falling into a depression. I live in Houston and can move anywhere I want but, not one place I can think of sounds attractive to me. Thank you for letting me vent. Sincerely, Lamaku. P.S.- Does anyone else see the hijacking of freedom disguised as free health care?

posted in Shamanism - 24 replies

My favorite Kahuna Lani story; "The Visitation"

2009-08-18T21:09:36Z

As you may know I spent 20 years with a very dedicated holy man who helped many people and thus had quite a few stories to tell. The following one is my favorites because so many people witnessed parts of it. I'm going to cut and paste the story in Lani's own words which is to be found on Masterworksinternational.com What he doesn't mention is any of the specific kapus (laws) that were broken. I remember what he said about the most important one. A young man took a berry from a bush and threw it over a nearby cliff. When it hit bottom there was an explosion of sorts. What had happened is that the man had sacrificed Pele's sister who was represented by the berry. The cliff had been used for human sacrifices to the gods. Oops. I must also point out that it is inferred that the Kahu in the story was of supernatural origins. Please feel free to ask for clarification on the meaning of some of the words. Enjoy.

"And I want to assure you that I am not against it, so long as it is voluntary, as it was in the case of the na Kahu. These fine young men, highly trained in the use of mana, then buried alive at the corners of every heiau.

I met a Kahu once, did you know that? Many Huna students met him. It happened when two Huna students broke kapu three times at the HRI International Huna Seminar in Hawai`i in 1980.

The Kahu, a huge young man, nearly naked with just a malu on, and a huge Warclub, was yelling at the native Hawai`ian Kahuna who had set everything up, Kahuna Morna Simeona.

Man, he intended on killing us all!!!

I took my friend, who had done two of the three desecrations into the Manawa. There I brought him. The Kahu was very much in a rage. Since he is a force of the Light, nothing we had could prevent him from his intention to at least kill those two, if not us all.

The desecrations had left burn marks on our faces and hands like sunburns. At the condo at Napo`po where the Convention was, I sat outside and asked each HRI stranger who walked by me with a "sunburned" face, if he had noticed any desecrations the day before. Each person without exception said that they had noticed them. "How many?", I asked them. "Three." Who did them? They correctly described the same people and incidents I had noticed.

HRI were making complaints to Dr. E. Otha Wingo about the threat to their lives. Otha called it "The Visitation". He didn't seem too concerned about it. I was.

In my condo, I touched the shoulders of Peter and took us into that heiau and kala-ed him with the Kahu. At first he was inconsolable, he was, the Kahu. But then he calmed down and accepted my friend's mihi.

Once I was home again in California, a member of the HRI BoD got a letter from another Hawaiian Kahuna. She asked who I was, and gave her a complete description of me. (The Hawai`ian Kahuna didn't know my name, of course).

Described how in a dream, I was in a Hawai`ian "graveyard" with another ha`ole and a furious Kahu. She saw that the Kahu couldn't understand what I was saying. And so she had interceded on my behalf, and the Kahu was calmed down. And she had awakened scared in the middle of the night.

And so at many levels, the reality of my meeting was confirmed."

Aloha,

Lani

posted in Shamanism - 8 replies

PINEAL POWER: THE MIRACLE CURES OF THE THIRD EYE:

2009-08-15T20:05:47Z

PINEAL POWER: THE MIRACLE CURES OF THE THIRD EYE:

The human Pineal gland not only produces the remarkable neuro-hormone Melatonin, itself one of the body's most potent anti-oxidants, but the revolutionary Pinoline, which is the name for 6-methoxy-tetra-dydro-beta carboline, or 6-MeO-THBC for short. As well as other beta carbolines which have miraculous powers.

The most ancient used plant in global folk medicine that has these components itself is the infamous Soma plant, the original Rue, called Assyrian Rue, or Latin Pegunam Harmala. It has been widely used in the Ayurveda medicine of the Rg Veda, as the Soma plant, and mixed with gold and meteorite and special elements.

It is the infamous plant of life of the great Zoroaster (Zurathustra), where it was called Haoma, in the Avesta Veda, and was given to him by the "god" Mazda, the Wise God of Light, just as Soma was given by Brahma-Manu in the Rg Veda. Since Zoroaster is in the line of ancestors of Gilgamesh known in the actual Sumerian Kings list as King Etana or Atun, who sought the bush of life, the very ancient plant of life may here have been partially identified. And with the modern discoveries now of the importance of beta carbolines, in eliminating disease causing organisms, much of this is coming into the light of a form of science confirmation. Pinoline also resonates with the very pulse of life 8 cycles per second, the pulse the DNA uses to replicate, and which Dr. Puharich has measured in the late 1970s to be emitted from the brains and hands of all successful healers, regardless of belief or faith. This very point makes the plant even more significant.

It was the most sacred plant of Mohammad, who took the Esphand (Arabic/Persian name for the plant) before receiving the Koran from "God", it is so sacred that 7 angels are placed above its branches. The Holy Esphand castes out the evil spirits, and cures fever and malaria, in their traditions.
In the Petra mystery rites and schools of alchemy, the plant was central in their beverage of illumination and restoration, which again was mixed with gold and other alchemical bi-products, as with Zoroaster, who was also known as Chem the original Alchemist and chemists.

Through the grand son of Zoroaster, Nimrod or King En.Meru.dug, who founded the Egyptian 2nd dynasty, that this plant of life became central in the Mysteries and healing schools of ancient Egypt.
It was the plant that the Egyptian Essenes (the original Essen headquarters being in Heliopolis of Anu/An/On, even to this day), who named themselves after the plant. The Plant was the burning bush of Moses, and it was called Asena, the name of the Essene Therapeutate in Egypt, it was also the acronym of the gods Set Isis Osiris and Nephtys (in this Greek form acronym is SION, from whence comes a corruption ZION), who in the Egyptian language were called Aset (Isis) Sutekh (Set) Nebtet (Nephty's) and Auser (Osiris), acronym is ASNA, the name of the Essenes and the Bush of Life itself was called Asena, the female form of the One God ATON, from whence comes the Greek goddess Athena.
In fact, the Essence that was made from the Assena Bush mixed with gold bi-products, is where we get the word Essence from, and the German word for to eat Essene.

The Assena healers made a Bread of Light from it. Their laboratories have been unearthed on the Sinai Peninsula, at its highest and greatest mountain, Mt Serabit, near Serabit El Khadim.
In 1903, Sir Williams Flinders Petrie, unearthed this ancient temple, which was full of alchemical iconography from the time of the 3rd Dynasty, and the 12th dynasty, with significant activity of the 18th dynasty, the great dynasty that gave rise to Tutankhamen, Akhenaton, Tuthmosis 3, Amenhotep 3, and Queen Hatshepsut, as well as the time that Joseph the son of Jacob, was the Vizier of Egypt, known as Yuya.

In this temple complex, were found 50 tons of white powder, which is now known to be exotic matter, composed of mono-atomic platinum group elements, extracted from gold, meteors, and some mineral element rich soil of the Nile, from Abydos. An alchemical crucible was unearthed, and it was shown that this was one of the ingredients of the Bread of Light, the other was the Assena Bush and the Acacia tree.
Interestingly enough, the local Bedouins of the area, have an ancient lineage of shamans, who still today make the bread of light, from Asena/Haoma bush, Acacia tree, and meteorite, and give it the same shape, as the Eucharist of the Egyptians, a circle with a hole in, the eye of Ra.

Later the Christian Gnostics of Abydos, Egypt, called the Soma plant Besa, after the dwarf god of transformation and life, called Bes, who was associated with the god of alchemy, Ptah.

The same plant is carried into the Essene traditions, right up to the time of Christ. The Essenes raised Christ. The use of the Bush become symbolic in the later church, where up to 200 years ago the holy water was sprinkled onto the people with branches of the Ruta Bush.

Never-the-less Leonardo Da Vinci and Michael Angelo, knowing the deeper use of this traditional plant of awakening, used it profusely to increase their visionary talents in their artwork, as Da Vinci himself openly admitted; it was miracle smart nutrient for him.

Naturally, it featured centrally in the alchemical traditions. It was the Rue of alchemy, essential to be added to potable gold and acacia gum, an example of which was printed in the 1425 by Samuel Hill Norton, In the Alchemical Key.

The ancient Etruscans of Italy used the plant along with a sacred grass called Phallaris Arundenacia, for their visionary abilities and for medicine. And in ancient Greece, it was a plant associated to Hermes, for restoration, and has been used in folk medicine to ward of the evil eye, even to this day.
This ancient list, amidst a much larger list, of ancient cultural indigenous use of such a plant is impressive, but what science is actually behind this.
In the last few years leaps and bounds have been made in the analysis of the Pinoline and Harmine (a related beta carboline with a 7 methoxy position rather than a 6 methoxy position), in it s affect on the body. Here follow some examples. It was found that:

PINOLINE AT SAME LEVEL AS MELATONIN IN THE EYE RETINA
The presence of two 5-methoxyindoles, 6-methoxy-1,2,3,4- tetrahydro-beta-carboline (6-MeO- THBC ) and melatonin was demonstrated in human retina using a highly specific gas chromatographic mass spectrometric method from eyes affected with various ocular diseases. Both compounds were found to occur in similar quantities. 6-MeO- THBC is a newly- identified endogenously-occurring retinal compound possibly acting as a neuromodulator.

-Dr. M. Leino: 6-Methoxy-tetrahydro-beta-carboline and melatonin in the human retina.: Exp Eye Res: 38:3:325-30 (1984)

BETA CARBOLINES AS ANTI-OXIDANTS
A series of 1,2,3,4-tetrahydro-beta-carbolines has been synthesized and evaluated for cerebral protecting effects against lipid peroxidation and potassium cyanide intoxication in mice. Most of the compounds synthesized had potent effects against lipid peroxidation. Among them, 1- (3,5-dimethoxyphenyl)-2-propyl-1,2,3,4-tetrahydro-beta- carboline (22) was found to have a combination of potent effects against both lipid peroxidation and potassium cyanide intoxication.

Kawashima Y; Horiguchi A; Taguchi M; Tuyuki Y; Karasawa Y; Araki H; Hatayama K: Synthesis and pharmacological evaluation of 1,2,3,4-tetrahydro-beta-carboline derivatives.: Chem Pharm Bull (Tokyo): 43:5:783-7 (1995)

PINOLINE ANTI-ADDICTIVE
Melatonin's active metabolite Pinoline is oneirogenic. Not only have such beta carbolines been shown to have, via the NMDA receptor, an anti-addictive effect against opiates and stimulants such as cocaine.
Additional REM in the morning for people who are REM-deprived may bring about a 25% rise in serotonin uptake.

-Dr. J. C. Callaway, Mechanism for Visions of Dream Sleep. Department of Pharmacology & Toxicology, University Of Koupio, Finland

PINOLINE FOR PARKINSONS + ALZHEIMERS DISEASE
The progression of several neurological diseases such as Alzheimer's disease and Parkinson's disease has recently been shown to involve free radical damage. It is therefore of great importance to find agents that will effectively protect brain tissue against oxidative damage. The purpose of this study was to evaluate the free radical scavenging properties of pinoline.
The results found in this study suggest that both melatonin and pinoline are valuable as potential free radical scavengers in brain tissue.

Both pinoline and melatonin were found to inhibit lipid peroxidation in a dose-dependent manner.

Frederiksen T; Pless G: Antioxidative potential of melatonin and pinoline in lipid peroxidation of brain tissue: Master's thesis: 1-52, App. (1998)

PINOLINE CURES DERMATOSIS IS ANTI-FUNGAL & ANTI BACTERIAL
The extract of Peganum Harmala (Rutaceae) was used topically to treat certain dermatoses of inflammatory nature. Results were encouraging and proved the antibacterial, antifungal, antipruritic and probably antiprotozoal effects of the extract.

-Peganum Harmala: its use in certain dermatoses. El-Saad El-Rifaie M
By extension, since the Amazonian Banisteriopsis Caapi tree also contains Harmine and harmalaine, like the Soma bush, but does NOT contain Pinoline, it will doubtless have some of the above curative elements too. And this is born out by the experience of 30,000 years of shamanistic medicinal use, and recent anti-addiction programs in Brazil, as well.

Now it is a well known fact in science that Melatonin induces mitosis. Melatonin does this, by sending a small electrical signal up the double helix of the DNA, which instigates an 8 HZ proton signal that enables the hydrogen bonds to the stair steps, to zip open, and the DNA can replicate.
This is astounding unto itself. Melatonin is exclusively made in the Pineal Gland, comprised of the same Tryptophan base materials as Pinoline, in fact, Pinoline is made in two steps from Melatonin, but the pineal gland uses another pathway to produce Pinoline as well, in about equal quantities to Melatonin. Since Melatonin we only produce in sufficient quantities in darkness whilst we sleep, darkness is essential for our body to reproduce.

But what is of prime importance here, in a study done for Deutsch Telecom, was able to demonstrate that 8 Hz goes first to the pineal gland, before any other region in the brain. And it is here that Melatonin and Pinoline is made, which instigate themselves, the DNA to replicate by an 8 Hz signal.
What is almost unknown is the pinoline is far superior to Melatonin in aiding DNA replication. It could also be involved in genetic programming and corrections of DNA damage, a model illustrated in exquisite detail in The Unity Keys of Emmanuel Chapter 49.

Recent tests have now furthermore demonstrated Pinoline's and the Harmine beta carboline of the Assena Bush, to have remarkable mitosis increasing powers, in the following test:

EFFECT OF PEGANUM HARMALA EXTRACT ON ROOT TIPS OF ALLIUM CEPA

Treatment with Peganum Harmala extract remarkably increased the mitotic index in Allium cepa root tips with increasing treatment duration at all exposure times used and with almost all concentrations. The extract caused a relatively high increase in the mitotic index after a long period of treatment with some low concentrations.

Dr. SM Abderrahman, Department of Biological Sciences, The Hashemite University, Zarqa, Jordan.Cytobios 1997;90(362-363):171-4

Here now follow further remarkable anti-parasitical and anti-microbial tests on animals, which demonstrate the curative power of Soma. Since these living organisms, are a prime contributor, if not instigator of immune break down and disease's in general, now well popularized by Dr. Hulda Clark et al, and pioneering by the late scientists Dr. William Rife, and his Rife frequency generator, to eliminate parasites and bacterias.

It appears that Pinoline and the beta carbolines act like a Rie generator produced by the body itself, and in the plant resonating with the body. Since 8 Hz gathers all wave lengths, long and short , into a Golden Mean alignment, or frequency cascade, that includes the entire spectrum, when maintained for any length of time, and hence eliminates the MHZ range bacterias and parasites, coherently, whilst bridging it to the * hz pulse of the planet and universe. This is much more natural and interactive medicine, that requires conscious participation.

Look at these astounding cases for the evidence of the Third Eye's own nana molecule Rife generator, that is interactive with * Hz Alpha Brain Waves, induced by cardio rhythms of coherence (compassionate love): Trop Anima Health Prod 1997 Nov; 29(four Supply):72S-76S

OBSERVATIONS ON THE TREATMENT OF NATURAL HAEMOSPORIDIA INFECTIONS BY TOTAL ALKALOID OF PEGANUM HARMALA L. IN CATTLE.
Eighty-two cattle naturally infected with haemosporidians were treated with total alkaloid hydrochloride of Peganum Harmala L. (0.5 mg/kg/day).

Fifty eight cases with Theileria sergenti showed a cure rate of 86%; thirteen cases with Theileria annulata showed a cure rate of 85%; eight cattle infected with Babesia bigemina showed a cure rate of 88% and three cases of Anaplasma marginale were completely cured.

The results suggested that the curative effect of total alkaloid of P. Harmala was better than that of diminazene aceturate and produced minimal side effects. The alkaloid could also be administered to pregnant animals. It was concluded that the total alkaloid of P. Harmala showed a marked effect as a treatment for haemosporidians infections in cattle.

-Hu T, Fan B, Liang J, Zhao S, Dang P, Gao F, Dong M, Institute of Traditional Chinese Veterinary Medicine, Chinese Academy of Agricultural Sciences, Lanzhou, People's Republic of China. PMID: 9512749, UI: 98173905

EFFECT OF TOTAL ALKALOID OF PEGANUM HARMALA L. IN THE TREATMENT OF EXPERIMENTAL HAEMOSPORIDIAN INFECTIONS IN CATTLE.

Cattle experimentally infected with Babesia bigemina or Theileria sergenti or mixed infestations of the two parasites were treated with Total Alkaloid of Peganum Harmala L. The results showed that treatment was effective against B. bigemina infection, had a marked effect on the course of infection with T. sergenti and some effect on the course of the mixed infection.
-Fan B, Liang J, Men J, Gao F, Li G, Zhao S, Hu T, Dang P, Zhang L. Institute of Traditional Chinese Veterinary Medicine, Chinese Academy of Agricultural Sciences, Lanzhou, People's Republic of China. Trop Anima Health Prod 1997 Nov;29(4 Supply):77S-83S

Anti-microbial properties were also demonstrated in the paper :
ANTIMICROBIAL AGENTS FROM HIGHER PLANTS. ANTIMICROBIAL AGENTS FROM PEGANUM HARMALA SEEDS.
-Al-Shamma A, Drake S, Flynn DL, Mitscher LA, Park YH, Rao GS, Simpson A, Swayze JK, Veysoglu T, Wu ST
With what follows, the alchemical tradition, which asserted that the Rue was a neutralizer of snake poison, can be confirmed. Rue’s beta carbolines demonstrate neutrality against poison. It was upheld for a long time, in the alchemical traditions, that Christ was given Gal or snake poison, which is also, mentioned in the Nag Hamada Gnostic gospels, found in Egypt. And that the vinagger he received on the cross, before "giving up his Spirit", was the Vinagger of the Four Thief’s, famous in Alchemy, and named after Christ, whose central ingredient is Pegunam Harmala.

It was also the major treatment and protections against the plague, with the above points, and what now follows, this anti-plague protection and snake poison neutralization properties of the Soma plant (Soma = body, Christ body is Soma in Greek, "eat my body"), are even more astounding. Perhaps all of these elements may aid to explain my the early Gnostic based art, had the apostles throwing our demons from people, after giving them something to drink, and they are shown vomiting out the demons (parasites), just as larger doses of Harmala induce, when one's stomach in invested with toxins, and micro-invaders. Such a plant could be seen as an exorcist’s par se, and it was precisely used as such, and is to this day, in the Koran Islamic traditions.

It clearly appears to be useful in a number of diverse chronic poisoning forms, apart from the fact that it aids one to induce vomiting; having with poisoning the does should be maintained low:
SYNTHESIS AND PHARMACOLOGICAL EVALUATION OF 1,2,3,4-TETRAHYDRO-BETA-CARBOLINE DERIVATIVES.:
A series of 1,2,3,4-tetrahydro-beta-carbolines has been synthesized and evaluated for cerebral protecting effects against lipid peroxidation and potassium cyanide intoxication in mice. Most of the compounds synthesized had potent effects against lipid peroxidation. Among them, 1- (3,5-dimethoxyphenyl)-2-propyl-1,2,3,4-tetrahydro-beta- carboline (22) was found to have a combination of potent effects against both lipid peroxidation and potassium cyanide intoxication. Structure-activity relationships are discussed.
-Kawashima Y; Horiguchi A; Taguchi M; Tuyuki Y; Karasawa Y; Araki H; Hatayama K: A-4627. Chem Pharm Bull (Tokyo): 43:5:783-7 (1995)

Furthermore, the Soma Harmala plant, also was found to contain very important flavinoids for health and healing:
FOUR FLAVONOID GLYCOSIDES FROM PEGANUM HARMALA
The aerial parts of Peganum Harmala yielded four new flavinoids: acacetin 7-O-rhamnoside,7-O-[6"-O-glucosyl-2"-O-(3'''-acetylrhamnosyl)glycosides and 7-O-(2'''-O-rhamnosyl-2"-O-glucosylglucoside), and the glycoflavone 2'''-O-rhamnosyl-2"-O-glucosylcytisoside.
-Sharaf M, el-Ansari MA, Matlin SA, Saleh NA, National Research Centre, Cairo, Egypt. PMID: 9014375, UI: 97166655

Not only do Harmine and Pinoline instigate all of the above, but also it is the perfect antidepressant, without the dangerous side affects of Prozac and other serotonin based drugs. Hence, healthy pineal gland activity, by practice of Alpha wave entrainment, at 8 Hz, instigated by super learning techniques, Sylva Mind Method, Mental Photography, Einstein Focusing Technique and its expanded daughter field Image Streaming, along with mediation and Taoist martial arts such as Tai Chi and Chi Kung, and coherent emotion and breath patterns, aid in pineal gland Pinoline turn-over.

"Meditation" is simply an alpha brain wave entrainment technique, which synchronizes the two brain hemi-spheres into 8 Hz, but the additional affect is that the closing of the eyes, stops Melatonin flow leakage to the body, and makes it saturate the neo-cortex, and hence there is an increased production of Melatonin and Pinoline. Note that this does not stop flow to the body, but instigates flow to the brain.
This gives an extra impetus to Meditation, several times a day, as an essential health exercise, apart from an energizer, a coffee of its own, and a tool for mental integration of daily duties. The extra Pinoline and other beta carboline levels that results, aid the body cells to replicate, and micro-organisms, parasites, fungoids, and bacteria's, and related harmful invaders, to be neutralized.

Apart from the extra melatonin and Pinoline giving the beneficent anti-oxidant properties to the body. The most superior anti-oxidants the body can produce. So this is not only a rest break, an exercise session, and integration session, an energizer, and a body tuner, it is also a vitamin break, since most vitamins like C, A and E, act as anti-oxidants.

Furthermore, it is an anti-depressant, increasing Serotonin (5-HT) turnover, and recycling other essential neurotransmitters. Hence an ecological green agent in the brain and body, aiding the recycling of essential neurotransmitter hormones:
BINDING OF PINOLINE ON THE 5-HYDROXYTRYPTAMINE TRANSPORTER: COMPETITIVE INTERACTION WITH [3H] CITALOPRAM
Pinoline (6-methoxy-1,2,3,4-tetrahydro-beta-carboline) is a naturally occurring compound in the mammalian body which inhibits 5-hydroxytryptamine (5-HT) uptake and exerts antidepressant-like behavioral effects in rats.

The present study investigates the effects of pinoline on [3H] citalopram binding to the 5-HT transporter on rat brain. Our experiments revealed that pinoline inhibits [3H] citalopram binding with IC50 1255 +/- 167 nM and Ki 572 +/- 76 nM; Hill coefficient for inhibition was close to 1. In saturation experiments, pinoline co-incubated with [3H] citalopram, increased dose-dependently the KD value but had no effect on the Bmax value of [3H] citalopram binding.

Micromolar concentrations of pinoline did not have influence on the dissociation rate of specifically bound [3H] citalopram.

Binding parameters of [3H] citalopram did not differ significantly in cerebral cortex and hippocampus of rats treated for 10 days with pinoline or vehicle. These results indicate that pinoline did not have any modulative influence on the activity of 5-HT transporter and it interacts competitively with citalopram on the substrate recognition site of the 5-HT transporter.

-Pähkla R; Rägo L; Callaway JJ; Airaksinen MM: A-4626. Pharmacol Toxicol: 80:3:122-6 (1997)
Another test result demonstrated similar affects on Serotonin 5-hydroxy-Tryptamine (5-HT), as further evidence of its anti-depressant properties:

MAJOR PHARMACOLOGICAL EFFECTS OF 6-METHOXYTETRAHYDRO-BETA- CARBOLINE, A DRUG ELEVATING THE TISSUE 5-HYDROXYTRYPTAMINE LEVEL.
Major pharmacological effects of 6-methoxy-1,2,3,4- tetrahydro-beta-carboline (6-methoxytryptoline, 6-MeOTHBC) are described. It seemed to have a weak effect of its own on 5-HT-receptors.
It is concluded that most of the effects, like the increase of rectal temperature after peripheral administration and decrease and then increase after intrahypothalamic application as well as the antagonism of the group toxicity of amphetamine without effect on norepinephrine toxicity or barbiturate sleeping time, can result from the increase of tissue 5-HT-concentration and/or inhibition of 5-HT-uptake.
-Airaksinen MM; Ho BT; An R; Taylor D: A-4634. Arzneimittelforschung: 28:1:42-6 (1978)
Pinoline and Harmine as well as other beta carbolines, inhibit the Mono Amine Oxidase enzyme. In a process called oxidative deamination, MAO converts as much as 80 percent of the body's serotonin into a physiologically inactive metabolite. As serotonin binds to the enzyme's active sites MAO removes the amine function and renders the molecule harmless and ineffective.

A small oral dose of 22-52 milligrams, will temporarily prevents physiologically active amines, like serotonin, from binding to the active site of the MAO molecule and undergoing deamination. This continues for three to six hours, where the Harmala alkaloids interfere with the function of MAO before their action is reversed and MAO activity restored.

Hence, inhibiting MAO, softly, means that there is a much larger turnover of serotonin, which renders a major anti-depressant affect, as Saint Johns Wort has shown on winter depression studies. But underlying this, is not just depression caused by the light, but by lack of darkness. It appears that Pinoline plays an even more important role on depression, and it is produced only in sufficient quantities in darkness.
What the above and now following studies are showing is that it is lack of Pinoline that disturbs our circadian rhythms and renders depression. It thus will turn into one of the most important neurotransmitters of the future, as we have been publicly stating for 7 years (since 1992).

POSSIBLE ENDOCRINE ROLE OF THE PINEAL GLAND FOR 6- METHOXYTETRAHYDRO-BETA-CARBOLINE, A PUTATIVE ENDOGENOUS NEUROMODULATOR OF THE 3H-IMIPRAMINE RECOGNITION SITE

The association of the pineal gland with circadian rhythms, and the growing evidence for a disruption or phase alteration of circadian rhythms in depression makes it tempting to speculate that 6-methoxy-THBC could play an important role in the pathophysiology of depression.

-Langer SZ; Lee CR; Segonzac A; Tateishi T; Esnaud H; Schoemaker H; Winblad B: A-4630. Eur J Pharmacol: 102:2:379-80 (1984)

One centrally significant factor to Pinoline, is that it boosts the immune system by at least 2.6 fold, as the following animal studies demonstrate. However, this was with a high dose, some 800-900mg, depending on ones weight, and hence some 5-6 teaspoons of Soma. Please be sure to read our cautions on high doses, and be aware of the intense affects that can result for 4 hours.

Of prime importance to these molecules, is that they boost the immune system some 2.6 fold, which is not without significance. However, do note that this was at high dose levels, in a human some 800-900mg depending on body weight, and that is some 5-7 teaspoons.

Please read our cautionary notes on high doses, what to avoid in food and medicine, and what to do, as well as be aware of what to expect from such a powerful experience that can last 4-6 hours and be VERY intense.

6-METHOXY-TETRAHYDRO-BETA-CARBOLINE (PINOLINE): EFFECTS ON PLASMA RENIN ACTIVITY AND ALDOSTERONE, TSH, LH AND BETA- ENDORPHIN LEVELS IN RATS.
Plasma renin activity and the plasma concentrations of aldosterone, TSH, LH and beta-endorphin were radioimmunologically determined in rats after ip administration of 15 mg/kg of 6-methoxy-tetrahydro-beta- carboline (6-MeO-THBC, pinoline), a compound found to occur normally in mammalian and avian pineal gland.

A 2.6-fold increase of plasma aldosterone concentration was found and it was preceded by increase of plasma renin activity. An increase was also found in beta-endorphin/beta-lipotrophin concentration. The effects of 6-MeO-THBC on plasma beta-endorphin/beta- lipotrophin levels may be mediated by the dopaminergic or 5- HT-neurones.

-Airaksinen MM; Sainio EL; Leppaluoto J; Kari I: A-4628. Acta Endocrinol (Copenh): 107:4:525-30 (1984)

Pinoline has been conclusively demonstrated to have NO function in schizophrenia, test subjects healthy and otherwise, had the same levels of Pinoline:

PINOLINE, A BETA-CARBOLINE DERIVATIVE IN THE SERUM AND CEREBROSPINAL FLUID OF PATIENTS WITH SCHIZOPHRENIA

Baseline levels of pinoline, 6-methoxy-1,2,3,4-tetrahydro- beta-carboline (6-MeOTHBC) in the serum and cerebrospinal fluid (CSF) were determined with GLC-mass spectrometry in 13 unmedicated schizophrenic patients and 18 non-psychiatric controls.

A detectable concentration of 6-MeOTHBC was always present, but no differences were found between the schizophrenic and the control groups.

The serum and the CSF levels of 6-MeOTHBC were not significantly related to such variables as sex, age, subtype of schizophrenia, the quality and/or intensity of the psychopathological symptoms, or the duration of illness. The role of the indoleamines in the aetiopathogenesis of schizophrenia is discussed.
-Rimon R; Airaksinen MM; Kari I; Gynther J; Ven:al:ainen E; Heikkil:a L; Ryypp:o J; Palo J: A-4629. Ann Clin Res: 16:3:171-5 (1984)

As the post-modern elixir of life extension are presently the hormone precursors of DHEA (DiHydroEpiAndroSterone) and Pregnelenone, which may extend human life span to 120 years if kept at a concurrent level, it becomes significant a fact that both Pinoline and related beta carbolines are not only produced in the brain, but in the adrenal glands themselves, where these hormones undergo their transformation to the hormones of life.

It was demonstrated by the HeartMath Institute in Boulder Creek, Colorado, that minutes of compassion in the cardio-rhythm, which induces 8 Hz in the brain, brought DHEA levels up to youthful levels. In other words 20 minutes of compassionate love, through meditative breathing, and whole body 8 Hz Phase Conjugation (Vortexijah Technique), is the ultimate hormone precursor anti-aging pill.
Not only does the pineal gland produce more Melatonin and Pinoline, which instigate 8 Hz ELF waves throughout the body, but also these neurohormones switch on our pituitary glands, which thus release the life hormone Somatropin, which in turn goes to the adrenal glands and instigates cholesterol to convert to Pregnelenone, and Pregnelenone into DHEA.

For Pinoline and its related beta carbolines to have also been found in significant quantities there, is no small finding, since Pinoline instigates cell division, and actually has the ability to loose its electrical resistance, when it binds to DNA, due to its flat nature, where it shares electrons with the DNA base pairs.
Hereby, resonating with the in-vivo superconducting core of DNA, first pointing to in the March 1965, issue of the Scientific American, pp-27. It is at such a moment of superconductivity, that the superior 8 Hz is instigated, and that bio photons of infrared emerge from the DNA core, having fluctuated from the vacuum. In other words, having been made from nothing.

We eat foods to extract the infrared they have photosynthesized or assimilated from the sun. Infra red is life to us, and at this level, the bio-photons switch on our life functions.

Hence Pinoline actually can make the superconductive elements within our body, the mono-atomic minerals, useful to our biology, by acting as a biological door, or bio-crystal bridge, which can momentarily superconductor, and transmit that high spin state that it anticipates, into biological availability, as 8 Hz, and bio-photons of life.

Here we find Pinoline sitting right at the place where the post-modern elixir of life is produced, as it resonates to 8 Hz, the question that must be investigated, how significant and essential a role, does Pinoline play in the adrenalagenic system, in the metabolism for the living crystals of live, our hormones and neuradrenaline.

Furthermore, nore-adrenaline plays a significant role in the Pineal gland, when there is sufficient Pinoline saturation in the brain. It releases a serotonin sight, to enable another serotonin site on the pineal gland to produce the all powerful, and outmost visionary Dimethyltryhptamine, neurotransmitter, the most potent transmitter and well known transmitter to the inter nervous system (it is so well known to the brain that it is metabolized within 30 seconds, unlike any other transmitter). This molecule, dubbed by Dr. Strassman as the "Spirit Molecule", was detected by Dr. James Callaway in the spinal serum of people who were dying, or were having an "Out of body experience (OOBE)", or who were lucid dreaming. It is Pinoline that enables the threshold levels of DMT to become active in the brain, but it requires an adrenaline burst.
Perhaps Pinoline’s position in the adrenals is also related to this bio-function, which has been almost all but obscure to western science so far, but appears to be opening a door, to higher brain cortical functioning. DMT with Pinoline increases brain activation, a and with its cousin the 5-Methoxy-DMT, has been shown to activate the brain by as much as 40%, compared to our 10% maximum potential at present. The higher brain states are quite intense, and frightening or live changing to most. It is as if we are in a baby brain state, and are about to come to terms with the genuine adult brain. A function, which we once used consciously, rather than unconsciously in our dreams and lucid dreams, and visionary bursts.

IDENTIFICATION AND QUANTIFICATION OF 1,2,3,4-TETRAHYDRO- BETA-CARBOLINE, 2-METHYL-1,2,3,4-TETRAHYDRO-BETA-CARBOLINE, AND 6-METHOXY-1,2,3,4-TETRAHYDRO-BETA-CARBOLINE AS IN VIVO CONSTITUENTS OF RAT BRAIN AND ADRENAL GLAND.

The identification and quantification of three 1,2,3,4 tetrahydro-beta-carbolines as normal constituents of rat brain and adrenal gland, using combined gas chromatographic/mass spectrometric techniques, are reported.

Qualitative analyses of these tissues led to the identification of 1,2,3,4-tetrahydro-beta-carboline (THBC), 2-methyl-THBC (2-MTHBC) and 6-methoxy-THBC (6- MeOTHBC), as determined by observed peak retention times, mass fragments, and ion mass ratios.

Quantitative analyses, using denudated internal standards, gave the following results: THBC (ng/g wet wt) in brain = 7.5 ± 4.86, adrenal = 500.3 ± 163. 6-MeOTHBC (ng/g wet wt) in brain = 35,6 ± 16.6, adrenal = 1113.7 ± 300. Mechanisms for the formation of these beta-carbolines as well as their possible function in vivo are discussed.

-Barker SA; Harrison RE; Monti JA; Brown GB; Christian ST: A-4632. Biochem Pharmacol: 30:1:9-17 (1981)

Even more astounding, is the fact that Pinoline/Harmine actually protects the brain against gamma radiation.
Since the early 1990 there have been, a series of bizarre Gamma rays bursts regularly bombarding our planetary atmosphere. And since 1994, these have remains regular. Amidst these have been a series of anomalous cosmic rays with the strongest power ever observed for these highest energy level rays. These ultra high order cosmic rays at more energy then the maximum possible to generate them in the old universal model. Which lead, in January 1999, to the introduction o the multiverse theory, that we are not one universe but a multiverse of universes. Something we were publicly stating for many years before, as the New Universe model.

These cosmic rays are exciting for coherent phase conjugated life (8 Hz), but for the rest it has lead to drastic mutations and to a massive increase in fibrosis in humans, the mutation of gene 7.
Cosmic rays convert into gamma rays. With a healthy pineal gland, maintained by proper darkness, and coherent heart rhythms (compassionate love), and mediation and super learning life management in alpha brain rhythms (8 Hz), we then not only have an anti-oxidant, but a protector from gamma radiation, at the active Soma dose level of around 500mg, or 2 full teaspoons:

RADIOPROTECTIVE EFFECT OF GAMMA-HARMINE AND ITS CARBOLINE ANALOGUES
Gamma-Harmine (I), Harmine (II) and harmaline (III) were isolated from Peganum Harmala L. (Zygophylaceae).

Tests were conducted with mice to detect whether gamma-Harmine (a new compound), Harmine, harmol (IV) and harmalol (V) are effective radio protective compounds against gamma-ray irradiation.
Intraperitoneal injection of the hydrochlorides of the four alkaloids 50-80 mg.kg-1 X 1 in NIH male mice 30-45 minutes before 8.6-9.7 Gy whole body 60Co irradiation significantly increased the survival effects (1.33-2.61) and 30-day survival rate in comparison with control mice.

The results indicate that gamma-Harmine exhibited relatively good radio protective effect. Gamma-Harmine is the first alkaloid isolated from a plant having protective effects against whole-body lethal irradiation in mice.

-Yao Hsueh Hsueh Pao 1995;30(9):715-7. [Article in Chinese] Li GW, Liang PG, Pan GY Cancer Center, Sun Yat-Sen University of Medical Sciences, Guangzhou.

HARMALA & LEUKEMIA
This study was conducted to, one, establish a program to study by in vitro and/or in vivo techniques, the antineoplastic activity of natural plant products and two, to utilize these techniques to study the extracts of two plants, Prunus armeniaca (PA) and Peganum Harmala (PH).
Three in vitro procedures,
(a) The growth inhibition of murine P388 leukemia cells in culture,
(b) the assay of cytotoxicity utilizing Cr51 labeled P388 cells and
(c) the assay of P388 colony forming units (CFU) in soft agar were employed and compared with in vivo studies conducted in CD2F1 mice implanted with P388 or L1210 leukemia cells.
The seeds of Pegunam Harmala were extracted into 70% ethanol and then either extracted into chloroform :(Phase I) or ultracentrifuged and fractionated
(Phase II) into three fractions:
(a) Crude
(b) Less than 300,000 MW ('300M') and
(c) Less than 100,000 MW ('100M').
When assayed for inhibition of P388 colony forming units (CFU) in soft agar, PH [Pegunam Harmala] Phase II '300M' showed a marked decrease in CFU with a greater than 98% reduction of CFU at a concentration of 5 ug/ml.

This method was more indicative of follow-up in vivo studies in that it measures both direct cytotoxicity and inhibition of replication. Phase I extracts of PH showed marked increases in lifespan (ILS) of CD2F1 mice bearing p388 tumors (ILS of 36% at a total dose of 300 mg/kg) and L1210 tumors (ILS of 33% at a total dose of 300 mg/kg). Testing of the fractionated Phase II extract of PH gave evidence to show that the active ingredient is less than 300,000 MW and!/greater than 100,000 MW.

--DISS ABSTR INT (SCI), Adams SM THE ANTINEOPLASTIC EFFECTS OF PRUNUS ARMENIACA AND PEGANUM HARMALA IN MURINE P388 AND L1210 LEUKEMIA MODELS In: Diss Abstr Int (Sci) (1983) 44(4):1052-B 1983

PEGANUM HARMALA: ITS USE IN CERTAIN DERMATOSES
The extract of Peganum Harmala (Rutaceae) was used topically to treat certain dermatoses of inflammatory nature. Results were encouraging and proved the antibacterial, antifungal, antipruritic and probably antiprotozoal effects of the extract. Registry Numbers: 304-21-2 (Harmaline) 442-51-3 (Harmine).
-INTERNATIONAL JOURNAL OF DERMATOLOGY, El-Saad El-Rifaie M , In: Int J Dermatol (1980 May) 19(4):221-2
ISSN: 0011-9059

ABORTIFACIENT POTENTIAL FOR THE EPIGEAL PARTS OF PEGANUM HARMALA.
The effect of methanol and acetone extracts of the epigeal parts of Peganum Harmala, a common medicinal plant among Bedouins in Israel, was studied on several parameters of reproduction in female rats.

The methanol extract at a dose of 2.5 g/kg/day, offered in food or in drinking suspension for 30 days, significantly prolonged diestrus by 1.0 day. The methanol extracts at doses of 2.0, 2.5 and 3.5 g/kg/day appeared to produce a dose-dependent significant decrease in litter size. No change in the physical and nutritional status of the
animals and no adverse toxicological effects were observed.
-JOURNAL OF ETHNOPHARMACOLOGY Shapira Z Terkel J Egozi Y Nyska A Friedman J, In: J Ethnopharmacol (1989 Dec) 27(3):319-25 ISSN: 0378-8741.
RADIOPROTECTIVE EFFECT OF GAMMA-HARMINE AND ITS CARBOLINE ANALOGUES
Gamma-Harmine (I), Harmine (II) and harmaline (III) were isolated from Peganum Harmala L. (Zygophylaceae).
Tests were conducted with mice to detect whether gamma-Harmine (a new compound), Harmine, harmol (IV) and harmalol (V) are effective radio protective compounds against gamma-ray irradiation. Intraperitoneal injection of the hydrochlorides of the four alkaloids 50-80 mg.kg-1 X 1 in NIH male mice 30-45 minutes before 8.6-9.7 Gy whole body 60Co irradiation significantly increased the survival effects (1.33-2.61) and 30-day survival rate in comparison with control mice.
The results indicate that gamma-Harmine exhibited relatively good radio protective effect. gamma-Harmine is the first alkaloid isolated from a plant having protective effects against whole-body lethal irradiation in mice.
Registry Numbers: 442-51-3 (Harmine)
-YAO HSUEH HSUEH PAO [ACTA PHARMACEUTICA SINICA] Li GW Liang PG Pan GY , In: Yao Hsueh Hsueh Pao (1995) 30(9):715-7 ISSN: 0513-4870 (Published in Chinese)

This is just a good selection of a mountain of other astonishing facts, now gathered. Including Harmine and Pinoline as an NMDA antagonist, and hence an anti-stroke medicine, which is used to this day by the Mandean Gnostic Christians, the Gnostics simulated death, a prevented death by taking Harmala. In Palestine, including by the village north of Bethlehem, called Harmala, they still use Harmala as an anti-stroke medicine. It prevents calcium ions from flooding the brain, and hence prevents cell death, thus one does not die on the cross, which is death by stroke, through calcium inflooding through the NMDA sites.
L-deprenyl, structurally related both to Harmala alkaloids and kratom, has shown promise in experiments to reverse aging and heighten cognitive function, and very well might out-perform AZT, etc. for HIV-infected individuals who are asymptomatic. In fact, researchers have discovered endogenous Harmala alkaloids a number of times, notably McIsaac in 1961 and Linneas of NYU again in the early '80's, although "he never published because he couldn't figure out what it did," according to Molliver. They are beta-carbolines; some, like nor-Harmine, and may play a role in delirium tremens., as well as acting like a natural MK801 to prevent ischemia during the NDE. Making the statement "This is my blood" literally true. This is just a good selection of a mountain of other astonishing facts, now gathered. Including Harmine and Pinoline as an NMDA antagonist, and hence an anti-stroke medicine, which is used to this day by the Mandean Gnostic Christians, the Gnostics simulated death, a prevented death by taking Harmala. In Palestine, including by the village north of Bethlehem, called Harmala, they still use Harmala as an anti-stroke medicine. It prevents calcium ions from flooding the brain, and hence prevents cell death, thus one does not die on the cross, which is death by stroke, through calcium inflooding through the NMDA sites. L-deprenyl, structurally related both to Harmala alkaloids and kratom, has shown promise in experiments to reverse aging, extend life-span to 160 years (in animal studies) and heighten cognitive function, and very well might out-perform AZT, etc. for HIV-infected individuals who are asymptomatic. Researchers have discovered endogenous Harmala alkaloids a number of times, notably McIsaac in 1961 and Linneas of NYU again in the early '80's, although "he never published because he couldn't figure out what it did," according to Molliver. They are beta-carbolines; some, like nor-Harmine, and may play a role in delirium tremens., as well as acting like a natural MK801 to prevent ischemia during the NDE.

Making the statement "This is my blood" literally true.

posted in Shamanism - 7 replies

Goal of 2013 members by 2010

2009-08-12T01:05:35Z

Calling all tribers and members of our club to manifest another 1000 new members... presently vision to manifest spread the word....
onelovefamily.tribe.net

posted in Shamanism - 0 replies

Whats the fascination with the Mayan Culture and Calendar?

2009-08-11T15:50:47Z

Is it just that 2012 is hip and the Mayan horoscope/calendar is so vague and esoteric that its a blank canvas for us to project upon? What is it about the Mayan culture that makes so many people seek it out and apply their prophecies to this day and age, when there are thousands of other indigenous American cultures to experience...?

Why would the Mayan peoples have made any prophecies about a culture such as ours, a thousand years ahead of their collapse and completely alien and unknown to them? They had no knowledge of our European ancestors, and you don't see anything in their prophecies about the fall of countless other civilizations in the meantime. If anything, they should have been making predictions about how their own city states were over-developing and exceeding the carrying capacity of their aquifers and topsoil, or how their trading partners would be wiped out by disease and genocide, not whether or not 21st century institutions and traditions would collapse or some vague, global new-agey cyclic evolution would occur. Wasn't that the same prediction about the Age of Aquarius anyway?

I find the Mayan extremely interesting, but no more than the ancient Minoan, Sumerian, Celtic, Mississippi, Taino, Chimu, Burmese, Phoenician, or whatever ancient fallen cultures exist out there. I'm more interested in the history of the cultures that are relevant to me, given that I'm surrounded by descendants of the Aztec, Mixtec, Zapotec, Yaki, Apache, Morongo, Soboba, Cahuilla, and other Southwestern Tribes. Anyone know what their calendars or horoscopes had to say about the destiny of their tribes in the 21st century, or those who would interact with them? Or are we all completely stuck on a group of people who's civilization had crumbled 500 years before the Spaniards looted it?

posted in Shamanism - 42 replies

The year 2012, a prediction.

2009-08-06T20:39:51Z

I want to make a prediction about the year 2012 and this is the place where i talk mostly so i would like your opinions on this.

I think that in the year 2012, mankind will happen upon an unlimited energy source and thus become essentially indipendant from the sun.
also this will make a big difference in earth economy.
since it has been theorised that such things as wormhole generation, teleportation, space travel etc would require massive amounts of energy then the arrival of an unlimited energy source would open up so much potential for the development of the human race.

posted in Shamanism - 76 replies

SOUL SHAKEN: new psyche-spiritual blog/site

2009-08-03T08:48:49Z

Dear Shamanism Tribers!

Please take the time to look into my new site, Soul Shaken: An Attempt to Understand.
I've put a lot of work into it in the few days since its birth, and i hope to gain the right crowd for its expansion over time.
the site/blog will go over psychedelics and spirituality from my perspective, including smaller categories such as my interests in indigenous culture/shamanism, my personal creative output, such as; art, music, and writings. the site contains dozens of fun links as well. please give the site a glance, and possibly check back every week/month or so.

Feel free to comment, email me, give any type of feedback possible, i would really appreciate it, as i push myself into the vast world of the cyber-psychedelic community.

enough blabbing, lets cut to the chase so you can see for yourself.

WWW.SOULSHAKEN.BLOGSPOT.COM

thanks guys!

posted in Shamanism - 0 replies

Jesus and Psychedelics: A Match Made in Heaven

2009-07-30T21:36:44Z

The story of Jesus is inspiring, but for wisdom's sake ya gota know the history of language which, combined with use of psychedelic plants, empowers anyone who believed Jesus was always and would always be better than you. And sure, when you choose to stare Jesus down from the Heavens you'll get what you deserve. It's not a simple walk in the park, it's more like survival in the jungle because it's the rare few who actually believe in the power of psychedelics. Nobody will listen, they're just plants and mushrooms they'll say. And therein lies the problem. Earth gets no respect. People got TV to watch. The burden of the psychedelic pioneer is to compete with the entertainers and I'm hopeful. If you can't make psychedelics entertaining for people they won't listen. It's a shame, but it's the truth.

posted in Shamanism - 42 replies

spirit attachments?

2009-07-28T22:18:27Z

i heard some people talking about spirit attachments.. like some other beings latching onto a person...
can we talk about this? i would like to learn more.
how would you characterise such a thing?

posted in Shamanism - 19 replies

how do you feel about these colours

2009-07-28T21:39:10Z

hey,
I posted these animated colours to hte photo gallery.
I wonder what people feel about them.

posted in Shamanism - 0 replies

La Soga del Alma, Ballet, and Navigating the Bardo

2009-07-28T13:11:30Z

http://www.youtube.com/watch?v=pFS4zYWxzNA

Gorgeous music.

And ballet -- Vampire Chateau Fight Scene. Ever battled anything this much?

http://www.youtube.com/watch?v=0Ezr_4LtC_w

What I know of Her, of that beautiful facilitator, Dakini of the Amazon, La Soga del Alma, she offers the promise of our true being. Our authentic selves. Of course you must accomplish the work. The vine of the soul introduces us to the bardo, its up to us to learn as well as we can so we will more skillfully navigate upon our return.

She may likely also introduce you to all your folly and silly ideas. You release them without any ill will. She can make you light hearted. Unburden you. Allow you to see everything as it is.

She will just as easily introduce you to dark places, deceive you, and send you astray.

You choose in every moment, it is up to you and no one else. Consider never giving that away to anyone or any claim on the truth.

You are the captain of your life. La soga del alma will gladly help you build a sound ship. You must own and steer it.

posted in Shamanism - 1 reply

How can you tell if you can "heal"?

2009-07-27T17:03:36Z

I assume it takes more than just putting your hands on someone and ask them if they feel beter? (although i got that sometimes)

I was born in the 13th zodiac (serpent bearer), and it said that serpent bearers are natural healers, i wonder if there is any truth to that 13th zodiac stuff at all, so might as well start with the most prominent attribute!

posted in Shamanism - 62 replies

Gone for a while..

2009-07-27T17:01:34Z

Dear friends..
After tomorrow..
I'll be gone for a while..
I'm gonna be moving to an internet-less place..haha..
So I'll be checking in here only when I can get the opportunity..
Or till I get some new internet...
In the meantime.. keep strong and very many well wishes to everyone..

Kisses, hugs, peace, love and nakedness...

Geert...

posted in Shamanism - 2 replies

Listening to Nature

2009-07-27T02:17:21Z

I recently attended a permaculture class, and one of the points the instructor made there really stuck with me. He said that nature is constantly communicating with us, using plants and animals and insects to indicate its stage of succession, its mineral and organic content, its deficiencies, and its abundances. One example was how disturbed, over grazed soil calls in prickly thistles to ward off deer and cattle, or how or how un-harvested abundances of fruits and vegetables call in so-called 'pests' to ensure nothing goes to waste.

I know this is a very physical and mental way of perceiving nature's voice, as opposed to the shamanic 'heart connection' that many spiritualists and empaths cultivate, but I was just wondering if any of you have had experiences where nature 'spoke' to you.

posted in Shamanism - 11 replies

What is the source of joy

2009-07-24T00:34:02Z

I am interested to find out peoples views on joy, happiness, elation etc.
what makes you feel excited?
what makes you feel joy?
what makes you feel happy?
what makes you feel content?

how are these different?

do you think that for some people, the pursuit of a certain goal can be because of fear?
something that makes a person happy or excited, makes them feel this way out of some sense of relief and due to some fear of something bad. they are happy because they have escaped that which they fear?
if one does not fear anything, then what can be the source of happiness?
if one does fear but sees no release from this fear, how does that one find happiness?
it seems that when looking from this point of view, only the ignorant can find this kind of happiness. but then, is that person ever truly happy?

posted in Shamanism - 20 replies

ecuador

2009-07-21T13:33:51Z

i'm heading down to ecuador, anybody have any advice?

posted in Shamanism - 1 reply

New website!

2009-07-20T14:04:47Z

I have a new website!

Go to http://www.singingtotheplants.com/ to read all about my new book on shamanism in the Upper Amazon, or just jump to http://www.singingtotheplants.com/blog/ to go right to the blog. The old blog has been completely incorporated. Please let me know what you think -- comments, questions, suggestions all welcome.

I am posting this as a discussion, because I am truly looking for feedback.

-- Steve
http://www.singingtotheplants.com/

posted in Shamanism - 7 replies

The Hummingbird's Daughter

2009-07-18T00:29:23Z

I just finished listening to this podcast radio show and was enchanted! I thought that maybe some of you would also enjoy it!

http://www.coyotenetworknews.com/productcart/pc/radioshow.htm

(Scroll down to the July 9 show)

"Caroline welcomes Luis Alberto Urrea, the author of her current favorite novel in the world __The Hummingbird's Daughter__.
His ancestress, the historically based heroine, Teresita, follows the path of The Medicine Woman as antidote to colonial tyranny.
She is the part of us that never wavers, no matter how great the cruelty, from reverent ingenious spiralling dynamic collaborative peace as one's strategy and being."

posted in Shamanism - 3 replies

Alternative means of healing for cancer patients

2009-07-17T16:30:26Z

I have a friend named Josie that has cancer in several parts in her body. I know how to heal myself but I do not know what would be the best way to heal her. If any one has any meditation techniques or other alternative means of healing please assist me in assisting her to help her heal herself. Thank you very much for your time and any assistance that you are able to give me. Take care and have a wonderful day.

Peace and Love,

Stan

posted in Shamanism - 15 replies

A note from me

2009-07-16T16:02:14Z

Hi Everyone,

I'm leaving for Peru for a month tomorrow, and then likely a couple weeks on tour shortly thereafter. It's going to be an exciting and I think intense time for me, so I may not be checking in here as frequently or as completely as in the last months.

So behave yourselves!

Just joking of course. But it's gotten a bit hot under the collar here for the last few weeks. I hope that will settle down. Since, in it's truest form, this thing we're calling Shamanism is about healing, let us strive towards having healing conversations. I truly believe focusing on the thread that connects us all will do a lot more for the healing of the world than will looking for and seeing the differences. I personally don't care much about "Shaman" or Shamanism" as words. They are just words. But it's what is behind the intention of the heart and action of the healer that is so important. Strife, name calling, arguing about who is and who isn't . . . all that stuff can be a huge waste of time and energy. I don't think we have that kind of time and energy to waste. I know I don't.

Equally a waste of time is the "my way is better than your way" or "my teacher is better than your teacher" conversations. It's meaningless. In a conversation between a fool and a genius, who will learn more? it's an easy jump to say that the fool will learn more, but that is not the way it is. The fool is a fool because he does not have the capacity or desire to learn; the genius a genius because she will learn from whoever is there to learn from and is always open to new wisdom and information. Sabiduria.

So let us make this a discussion between geniuses, each person open to sharing and learning, without soapboxes involved.

If something happens here in the next month or so that needs my attention, please PM me and I'll respond and deal with what it is. Hopefully that won't be needed.

Blessing to you all,
Richard

posted in Shamanism - 18 replies

animals are nations of their own

2009-07-15T15:35:35Z

Why is it that every thing has to be some synchronistic " sign ",,,,

I was at a local coffee shop and I had to over - hear some body
saying that they had a thought and a hawk went over and they saw it as a " sign "

don't hawks ever just fly around, enjoying a thermal, or hover looking for a meal,
why do people have to make animal behavior as another sign of divinity,
are people so self-centered and low in confidence that we can't just appreciate
the natural world for what it is ???

posted in Shamanism - 32 replies

Rites of Passage

2009-07-15T02:06:47Z

I studied alot of anthropology when I was in college, and it seems to me that rites of passage are a very integral part of being human. In particular, traditional plant and spirit medicine seemed to be for all intents and purposes 'illegal' for most people to work with until they'd gone through several culturally specific rites of passage. For example, one could not just prepare and prescribe ayahuasca in most cultures without having undergone several years of dieta, as well as living in the jungle and working with hundreds of different plant maestros. Sure, there were brujos that would just brew it up on their own, but in many cases they were more interested in the powers that the plants bestowed than truly healing their people.

What is it about Western culture that makes us think we can bypass all of these fundamental human experiences and just go and do whatever we please without paying any dues?

posted in Shamanism - 24 replies

Keep a Quiet Heart, Sit Like a Tortoise, Walk Sprightly Like a Pigeon and Sleep Like a Dog

2009-07-14T05:56:51Z

"Li,Ching-Yuen or Li,Ching-Yun (traditional Chinese: 李清雲; pinyin: Lǐ Qīngyún; born 1677 or after died May 6, 1933) was a Chinese herbalist, martial artist and tactical advisor. He claimed to be born in 1734, while disputed records suggest 1677. Both alleged lifespans of 199 and 256 years far exceed the longest confirmed lifespan of 122 years and 164 days."

"Li Ching Yuen was known as a Chinese herbalist, proponent of the use of wild reishi, wild ginseng, he shou wu and gotu kola along with other Chinese herbs to achieve longevity."
http://en.wikipedia.org/wiki/Li_Qing_Yuen

"When asked for his secret of long life. Li Ching-yun gave it readily: "Keep a quiet heart, sit like a tortoise, walk sprightly like a pigeon and sleep like a dog." The "Scholar War Lord" Wu Pei-fu. not satisfied with this formula, took Li into his home and was lectured on "how to get the most out of each century" by maintaining "inward calm."
http://www.time.com/time/magazine/article/0,9171,745510,00.html

"When he was 130 years old, he encountered a very old man in the mountains. This man claimed to be 500 years old and attributed his longevity to having practiced a set of exercises similar to Tai Chi Ch'uan. Called Ba-Kua, they included specific sounds, breathing instructions, dietary, and herbal recommendations. The mountain hermit taught these to Li Ch'ing Yuen and he taught them to Da Liu"
http://www.chinahand.com/qigong/from_da_liu.htm

"People interviewed from his home province in 1933 remember seeing Li Ching-Yuen when they were small children, and that the master had not aged much during their lifetime. Others reported that he had been friends with their grandfathers. The truth of his long life died with Li Ching-Yuen and is one of those inscrutable Daoist mysteries that may never be solved. "
http://www.zubeco.com/gotukola/lichingyuen.html

Quite a mysterious story..
I like the fact that this man was a herbalist.

Thought I'd share with you.

posted in Shamanism - 2 replies

What is the best ayahuasca recipe?

2009-07-14T00:37:31Z

I am looking to have a spiritual experience with intent to learn more about myself. I seek guidance and understanding so that way I can better understand myself and my life's purpose. The reason I am posting today is I am looking for skilled shamanic guidance towards the proper preparation of my ayahuasca brew. Also I would like to know what are the exact ingredients and measurements I should use to make the best ayahuasca brew possible. Any suggestions by people who have experience with making ayahuasca is greatly appreciated. Take care and have a wonderful day.

posted in Shamanism - 27 replies

Fever Visions

2009-07-13T21:13:18Z

I have a pretty high fever, it sure makes for interesting visions.

There is a hole, to be filled with blocks.
The sides of the hole are hard and smooth.
Every block is big, colorful, covered in symbols and represents a human trait.
Strength, persistence, endurance, motivation, ambition etc...
The game is to fill the hole, once it is filled, one is a complete human.
The blocks appear one by one. And I place them in the hole.
Everytime I almost fill the hole, all the blocks collapse, and I have to start again..
Then I wonder why I play by these rules, keep running in circles.
I make new rules.
Then I grow the blocks from intention.
I place the seeds of thought in the hole and see,
the blocks grow, solid and stuck to the edges.
I saw the structure and created a new play.

A plate is spinning around it's centre.
The closer you get to the center, the closer you get to the truth.
There is no actual center, you can only get closer to it.
On one side of the plate is a point. I am here.
On the other side is the same point. I am there also.
These are two different worlds, though they are the same.
On lies in the dark, the other lies in the light.
It is the same, at the same time, at the same rythm.
Then I realise, this is what yin-yang is.
Then the plate spins faster and faster and it forms many little plates.
All with yin-yang symbol on it.

posted in Shamanism - 13 replies

Are U Free

2009-07-12T19:09:29Z

this is my main concern and goal in life is Freedom.,Freedom to be myself-to work where and when i want--how much does it cost--? True Freedom is Love for what your doing--if you love your job--love healing--just love to get out of bed--then its a joy--a present--if not-then your bonded-.,.,i hear the spirit calling--Wake Up And Live--weve got to free ourselves

posted in Shamanism - 20 replies

Healing through transformation

2009-07-11T15:23:39Z

I know that through a lot of healing, there is some things taken out and discarded.
bad stuff is taken from one place and taken to another.
but what about healing through transformation and not displacement?

let us imagine, if ailments is a low vibration, can this low vibration be isolated and slowly increased into a higher vibration?

if a guitar is out of tune, do we throw it away?
most would tune it.

posted in Shamanism - 27 replies

I wanna know the real meaning..

2009-07-10T22:18:38Z

Well, hello guys...

I have read on many websites about shamanism, but i've never been 100% pleased with the informations..
Cos if i read something on a website and then on another one..the informations wasn't quite the same..

That's why i want some of you...who are interested on shamanism or even shaman people to help me to understand the real meaning of it...

Thanks guys!:)

posted in Shamanism - 30 replies

I have a new role in life as inspird by

2009-07-10T18:47:57Z

this video

http://www.youtube.com/watch?v=SP9VblbXsFs&eurl=http%3A%2F%2Fwww%2Eshamaniccheerleaders%2Ecom%2Fav%2Ehtml&feature=player_embedded

however they are already doign this so I am goign to be a

yoga health cheerleader!

posted in Shamanism - 5 replies

Ant mega-colony takes over world

2009-07-10T14:52:51Z

http://news.bbc.co.uk/earth/hi/earth_news/newsid_8127000/8127519.stm

"A single mega-colony of ants has colonised much of the world, scientists have discovered."

"In Europe, one vast colony of Argentine ants is thought to stretch for 6,000km (3,700 miles) along the Mediterranean coast, while another in the US, known as the "Californian large", extends over 900km (560 miles) along the coast of California. A third huge colony exists on the west coast of Japan. "

Thought I'd share with you..
Who are fond of nature's tricks n kicks..

Geert

posted in Shamanism - 0 replies

Transforming to Heal

2009-07-10T05:44:55Z

When I first saw Takeshi's thread, I thought he was referring to the practice of transforming oneself into an animal for the purposes of healing or connecting to spirit. I was wondering if anyone on here has experience with totem animals, vision quests, spirit guides, or other allies and teachers that have enabled them to further their healing practice through assuming the form or attributes of an animal...

posted in Shamanism - 2 replies

Are you a Member of Conscious Relating? Mod vote happening

2009-07-10T04:38:25Z

If you are a member or have considered being one there is currently a vote going on for MOD.

please take time to vote.

My preference is lori or Dawn.. if you ask me.

posted in Shamanism - 1 reply

Shamanic Dance

2009-07-09T19:33:45Z

Anyone here utilize body movement, martial arts, spinning around in circles, or other forms of dance to do their healing or to connect to spirit?

posted in Shamanism - 10 replies

Music to gain enlightenment.

2009-07-08T16:44:05Z

I am looking to gain some enlightenment through meditation. I am looking for music that stimulates the mind, inspires the soul, and helps to raise myself to higher vibrations to allow more natural secretion of DMT into my brain. I am hoping to find the type of music that helps me to hold myself in that state at higher vibrations. If anyone has any music that you think fits the bill please reply to this post by making a short playlist of songs that I can download to help me on my journey. I really appreciate all of your help. Take care and have a wonderful day.

posted in Shamanism - 5 replies

Qestion to "Shaman" or those intersted?

2009-07-08T06:20:32Z

From all I read and know "Shamanism" means..communing and talking to spirits..but there are some on here that do not do this. May I ask respectfully, why your on Shaman? Or why you call yourself Shaman?

posted in Shamanism - 27 replies

something I read

2009-07-08T02:41:04Z

"Spirituality and money do not well together. This is happening all over the world. The big vampire that rules the world.
The only black magic is the magic to use the spirituality to become rich.
It is as the same thing wrong making love with someone just for money and not for love.
This is treating energy wrong. Energy is holy. Energy comes from God and his the holy spirit and should never be used wrong.
People should not become greedy but find believe in religioun. Religioun is the proper way to deal with Spirit. You can go to a church or a holy Temple and pray and kneel down before God. Praying does help. But not before you have done it, you know what it is, even better, is to pray for each other. Pray for your brothers and sisters and let them pray for you and the world.
This is for free and all are allowed to bow to the feet of God.
posted by:

connie"

posted in Shamanism - 19 replies

Why I Left, and Why I'm Back...

2009-07-07T17:59:16Z

Around a year or two ago, I left the shamanism tribe amid the moderator switchover http://shamanism.tribe.net/thread/b11cd915-dc65-441d-8a2d-2b7096966da2 . The tribe had become more or less consumed with the election and had devolved into petty character attacks and finger pointing, so I left. It was kind of childish on my part, but that was just part of the reason I left.

The real impetus for my departure was that I felt like a hypocrite for being on this site. The fact of the matter is, I DON'T BELIEVE IN SHAMANISM. I think its a fad, a romanticization of indigenous practices, homogenized, and diluted for Western consumption. The very word 'shaman' refers to a specific Turko-Mongol animist practice from Siberia, yet has come to be adopted by spiritualists the world around. I felt foolish for participating in discussions about a subject that lacked so much context, that I feel so conflicted about. To top it off, there were the infantile attacks, some of which I participated in, only reinforcing my desire to leave.

However, things have changed since then, Richard is an able moderator and the discussions are interesting. I came back because even though there are tribes with more accurate titles and targeted discussion, the very nature of this tribe tribe as a catch-all for spiritualists of all types guarantees diversity of opinions on here. Diversity is one thing that I've been taught to appreciate from a very young age, and I feel that my native tribe, the Southern Californians, exemplify that global, syncretized melting pot.

I will remain on this tribe though, because above all, I'm fascinated by plant and prayer medicine and appreciate new perspectives on how people can relate to them and use them to heal themselves and others. It is a peculiarity of human nature that instead of feeling powerful and true in our own experience and perspective, we seek validation through some authority, usually an indigenous teacher or academic institute. While I appreciate the teachers that I've had in my life, their traditions are their own and I would be just another plastic shaman if I were to pretend to be an huachumero or ayahuasquero. There is a distinct difference between studying and honoring traditions that are not your own, and bastardizing and appropriating them and presenting yourself as something you're not.

I just had to get that off my chest, I'm trying hard not to be judgemental of others and their relationships with spirit. There is nothing wrong with white people liking and celebrating aspects of different cultures, whether they're urban hip hop, Native American or Chinese herbalism, or Polynesian Fire Spinning. Those are just three examples from my life. However, I fully expect for some people to judge me because as a cracker, I don't fit their preconceived notions of the type of person who is interested in those things. They're entitled to their opinions, and I'm entitled to my interests. Fortunately, hip hop culture is colorblind to an extent, and the history of fire spinning is obscure enough that I rarely encounter much crap for it. But if I do, I understand that as a white person the onus is on me to justify or explain why I have those interests (though NOT to apologize for them).

As for my interest in plant medicine, I'd never identify or promote myself as a medicine man or a shaman for the many reasons I've already stated. However, Native Americans do NOT have a monopoly on human-kinds relationship with plants, and interacting with other-than-human people predates any race, culture, or religion. Its when that relationship is relegated to a style, marketing, or fashion statement that it becomes offensive, not just to indigenous people but to anyone who values nature.

I guess my point is, white people have every right to be interested in culture and customs that they are not biologically related to, but due to our privilege we should not be surprised when the people that come from those cultures question our motivations. If you have a genuine interest in honoring those traditions, you don't have to apologize for it, but explain yourself. Don't get defensive either, because in doing so you're ignoring all the people that co-opt other cultures for purely selfish reasons and acting just as selfishly.

posted in Shamanism - 19 replies

Purging someone elses pain..

2009-07-07T06:07:32Z

Can someone relate to this..
I felt so sick with someone elses pain I broke out in sweat and had to shit and vomit to feel great and whole again afterwards.
I am quite sensitive to people and their inner workings.
Could it be possible to take over someone elses pain and purge it out..
Through massaging or touching the places of pain..
The heart and the places in the astral/spirit body..
Somehow soaking it in like a sponge and releasing it..
I had an instance where I was massaging a soar leg of someone and the pain lept into my own body..
What do you think of the possibility of being a medium between the physical and the nothingness so to speak...
Absorbing and releasing inner achings.....

When two people are on the same level of relaxedness, I believe there is a closer connection of unspoken communication. The intent becomes clearer and more acceptable.. Inner truths are laid bare easier and thus are more open to transformation, releasing aches into nothingness.. Turning negative to positive...

Into the meditative trance of a relaxing massage this can happen. Opening up valves to acceptance of change..

Well...
Cand anyone add anything to this phenomenon..?

Peace

posted in Shamanism - 12 replies

Shamans and Plant Medicine

2009-07-07T01:35:15Z

Woke up early this morning to get out to the garden before the heat. How precious all the little babies look as they start to unfold out of the soil! Anyhow, I got to doing some thinking, and a simple ponder came to mind. Has there ever existed a shaman who didn't utilize the plants or their medicine? I have some thoughts on the topic, but like the baby seeds their not ready to manifest just yet. So, what do you think?

posted in Shamanism - 26 replies

The language of Huna part 2

2009-07-05T22:39:56Z

These are follow up posts by Lani to a guy who really wanted to learn. There is a short initial post by Lani and then his follow up to the guy's answer. It contains references to Black Elk, Joseph Campbell and www.general-semantics.org. Enjoy. Aloha, Lamaku.

There is no verb "to be", nor is there any verb, "to have".

Both concepts are completely non-Hunian.

Everything is always in flux, never static or "is". There are no or at least few negatives at all in the Hunian thought process and language.

The problem contains its resolution when expressed. There is NO "He IS a coward." The Hunian statement in that situtaion would be transliterated as, "He does not have the courage necessary to fulfill that challenge at this time." The solution? He must develop more courage. In English? "He IS a coward." The solution in English thought and action? Give up and commit suicicde.

The solution in Hunian? Take up Aikido.

(Part 2)

Nice post.

Still arrogant. But nice.

(Lani checks his feathers for undue ruffling, nope,)

You said, "Furthermore, in your message above, you state your own observations of the weaknesses in the language:

“There is no verb ‘to be,’ nor is there any verb, ‘to have’ [sic]. Both concepts are completely non-Hunian. Everything is always in flux, never static or ‘is.’ There are no or at least few negatives at all in the Hunian thought process and language.”

While you described passionately the erratic thought processes involved in Hunian, you failed to add examples of these alleged sentence patterns. There is no evidence that these formulas exists."

For you, they remain a mystery, and probably don't exist---for you. For me?

The verb "to be" is so universally understood to be a corruption on reality, that there are whole scientific journals which use a form of English they have devised which avoids it. Check out, oh what's that name? Oh yes, http://www.general-semantics.org/

The fact that the "Scientific" mindset blinds people to the real world was also commented upon by the great Sioux Holy Man, Black Elk, who was the Sioux Holy Man, Frank Fools Crow's uncle. Here is a quote about the falsity of "space", which I have commented on in an earlier post. Now, it is in the Hunian religion and mindset that space, known to English thinkers, is a fallacy and untrue (See: "Thought, Language and Reality" by Sapir, see also http://en.wikipedia.org/wiki/Sapir-Whorf_hypothesis). There is only One. Our "au" or flows are temporarily separated by "pili" or relationship:

Joseph Campbell: .. But instead of relieving the boy of the deities, the shaman is adapting him to the deities and the deities to himself. ... Here, the deities who have been encountered-powers, let's call them-are retained. The connection is maintained, not broken. And these men then become the spiritual advisers and gift-givers to their people.

Well, what happened with this young boy was that he had a prophetic vision of the terrible future of his tribe. It was a vision of what he called "the hoop" of the nation. In the vision, Black Elk saw that the hoop of his nation (Lani: the Oglala Sioux) was one of many hoops, which is something that we haven't learned at all well yet. He saw the cooperation of all the hoops, all the nations in grand procession. But more than that, the vision was an experience of himself as going through the realms of spiritual imagery that were of his culture and assimilating their import. It comes to one great statement, which for me is a key statement to the understanding of myth and symbols. He says, "I saw myself on the central mountain of the world, the highest place, and I had a vision because I was seeing in the sacred manner of the world." And the sacred central mountain was Harney Peak in South Dakota. And then he says, "But the central mountain is everywhere."

That is a real mythological realization. It distinguishes between the local cult image, Harney Peak, and its connotation as the center of the world. The center of the world is the axis mundi, the central point, the pole around which all revolves. The central point of the world is the point where stillness and movement are together. Movement is time, but stillness is eternity. Realizing how this moment of your life is actually a moment of eternity, and experiencing the eternal aspect of what you're doing in the temporal experience-this is the mythological experience.
...

There is a definition of God which has been repeated by many philosophers. God is an intelligible sphere-a sphere known to the mind, not to the senses-whose center is everywhere and whose circumference is nowhere. And the center, Bill, is right where you're sitting. And the other one is right where I'm sitting. And each of us is a manifestation of that mystery. That's a nice mythological realization that sort of gives you a sense of who and what you are. ---Joseph Campbell

All consciousness, the Creator God, Oiai`o, dwells inside Po---the Void. The Created World is INSIDE the mind of Oiai`o (God). -Lani

IOW all "civilized" languages and thought processes are false to fact.

posted in Shamanism - 1 reply

Leaving "Shaman"

2009-07-05T22:12:57Z

This is not a place for me...tried to make a point but still bullied..interest parties and students reply more than anyone else who may be practicing. I am not angry..just disapointed.
I wish you all peace happiness, love.
Respectfully,
Kalona'

posted in Shamanism - 12 replies

Satya Yuga Tribe Plug

2009-07-04T21:26:00Z

http://tribes.tribe.net/satya2012

posted in Shamanism - 0 replies

too long didn't read.

2009-07-04T17:49:48Z

I decided to offer an apology if sometimes my statement seems ignorant.
I suffer from 'too long didn't read' because dyslexia makes it tough for me to read large amounts. so I tend to summarise what a post seems to be about and try to keep my reply in a form that it can be more 'general'.

I offer this apology at this point and further to that, I ask for your view on wether i should continue to do this or not.
do you think this kind of general statement can benefit people or do you think it is ignorant?
would you prefer that i say nothing unless i read the entire post?

posted in Shamanism - 14 replies

I don't like spiritual Bullies..is this a problem? I would apreciate Real feedback..none from bullies

2009-07-04T16:15:06Z

this is not addressed to no one person..just something on my mind..the teacher is the student and the student is the teacher this I believe.
What works for some may not work with others..you have to have many spiritual diaplins at hand in understanding healing..because for some people they may not believe in your own spiritual disapline....You cannot insist..they do as you say and when you do not get the healing you desired to give..give up on the person because they don't do as you say like your a king Kahuna or a spiritual GOD/Goddess..above everyone else.
You have to adjust your healing to each individual..and that is the key.
Spiritual Bullies can be male of female but males have the biggest problem with this..give "Male Compition"
My belief is Native American..that does not mean I have not studied other spiritual disaplines....each has a value to be sure.
Being dominate in your spiritual Fundamentalist view of I am right..I know "GOD" whatever that "GOD" GODDESS" may be is no better than a Christian Fundamentalist that is unyielding and takes his christian teachings as valid truth..and if you do not as the preacher says..because he is "the word of God" lol..then your going to hell....except..I don't know too many Fundamentalist Preachers that give up or quit on people who come to them for help..I am sure they exist.Point is I hate the Spiritual Bullies..they have no place in the spiritual realm as healers..not until they have removed what egotistical blocks that might bar them from healing with comppassion love and forgiveness, patience and understanding..and THE MOST IMPORTANT..be able to adjust to each individual as each person is an individual.
This is what I believe..the ego has no place in healing!
Bullies have no place in healing..you cannot "tough Love" or Bully a sick person into healing..and if you can't heal them..then you should try harder adjust your wording and never Quit on a person.
This is what I believe, it is only my opinion and my opinion chages as I grow.
But a Bully is a Bully..a Bully is usually someone being bullied or has been bullied and must bully to take back their own personal power..well heal yourself before you take on "clients" patients that come to you!
Aloha, Chow, Namaste,dona dagohv
winochea, be well, and all other goodbyes..and blessings,
Peace,
Kalonasahaniwaya...do not alow yourself to be bullied..ever!
I ask that Takeshi,Seve, and Kahuna not post here..I will continually remove what you have to say until you stop bullying people..you don't even know your a bully do you..got something to say to me..don't post it here..message me...Robert..these people are not good members and in fact scare others from posting..they always bully!

posted in Shamanism - 59 replies

Musing

2009-07-03T01:09:39Z

"Grow to the light..
Search through the dark..
Through rocks and through mud.
The devil sleeps underneath..
Children grow big...
Parents grow bigger...
The ancestors go down..
Passing to the underground..
There they meet the ancients...
Dealers of the light..
Passengers of the dark...
They are the soil, the rain, the air, the spirit..
With their power they form generations..
With their sacrifice the search continues..
As to grow into the light..
Leaves of thought shone upon..
Branches of instinct tested..
The roots of memory trusted...
The seed, the fruit, the child
Struggles through darkness...
To lift the soul into the light
To leave the body in darkness
To return to the ancients..
The watchfull eyes.....
with angelfire to take,,,
with breath of life to give.
All to see..
Harmony.".
...said the old oaktree

posted in Shamanism - 0 replies

Learning To Become God

2009-07-02T04:36:00Z

I am immortal. I am a spirit inhabiting a body. I have no name. My name belongs to my body and that is mortal. Every living thing is a nameless spirit. We call a tree a tree so there is no confusion when it needs to be identified for some useful purpose. Words allow us to fool ourselves and become arrogant while experience has the capacity to instill humility. We say that a person is a doctor or a thief when in fact all they can be is human and male or female. There is no such thing as a doctor. There is a person who practices medicine. There is no such thing as a thief. There is a person who chose to steal something.

What is the purpose of human life? I believe we can better understand that by determining the meaning of the words human and God. "Hu" was a pronoun for the divine presence, going back to ancient Hebrew texts so, the word human essentially means “divine man”. The original spelling of human is “humane”. I believe that humans become more humane as they grow wise over lifetimes which eventually leads to graduation and deification. Humans become angels and angels represent the highest degree of humanity. They also develop other virtues that depend on their humanity to blossom. They are compassion (aloha), righteousness (pono), service (malama) and a few others. The word God was originally spelled Gud and also meant “good” so, good and God are interchangeable words. Many of us believe that we become angels and/or go to heaven after we die. If this is true, then what is it we accomplish by doing so? Do we sit in heaven and watch God like we would mountain scenery? No way. That is a pass time for the weary not the inspired. Angels have free will just as humans do. Do you think a god-like being would just sit around when there are people to love and serve? Not likely though, they are blocked by a person’s free will. They will not help unless asked and don’t expect them to explain that to you. That would violate your free will to be ignorant.

What happens to humans that polarize to this process? They start to lose their humanity, fall into darkness and take pride in making other people miserable. They chastise others, find faults, steal, threaten, etc. They feel alone in the world while surrounded by people, that nobody understands them or wants to try and they have no real friends because they don’t really feel that they can trust anyone because they themselves are untrustworthy. Evil people think that everyone is capable of as much evil as they are and tend to malign the acts of others. They are suspicious and cynical. They may be thoughtful but, they are never truly generous.

As a spirit you have a choice to learn to develop a compassionate heart or an intellectual mind. One will make a difference to your immortal life and the other will help improve your mortal life. I suggest you don’t forsake either one but, to concentrate on developing compassion at an early age because that will stay with you and bring the one thing into your life that everyone wants and that is appreciation. That’s not to say that everyone will show you appreciation but, on a spiritual level they will remember you. The fight between good and evil is a fight between caring and not caring. Everyone without exception is along for the ride to becoming a humble enthusiastic servant of the light or an arrogant dismissive miser who takes pleasure in seeing others suffer and fail. That’s my story and I’m sticking to it. Aloha, Kahuna Lamaku.

posted in Shamanism - 31 replies

War and the Soul

2009-07-01T02:57:14Z

great interview with the shamanic practitioner Ed Tick:
A pioneering healing work with PTSD , or as he calls it, "soul loss", with veterans and other trauma survivors

http://www.futureprimitive.org/interviews/164

warm greetings
Zorro

posted in Shamanism - 2 replies

Is this insulting because it is my taditional culture? should I deny my cultural roots?

2009-07-01T01:21:02Z

Ghost Dance Songs

Sioux
Kiowa
Paiute
Promise,Fulfillment,
and Thanks
A Sioux Sequence

THE FATHER COMES SINGING
There is the father coming,
There is the father coming.
The father says this as he comes,
The father says this as he comes,
"You shall live," he says as he comes,
"You shall live," 'he says as he comes.

HE PROMISES REUNION
The father says so-Eyayó !
The father says so-Eyayó !
The father says so.
The father says so.
You shall see your grandfather-Eyayó !
You shall see your grandfather-Eyayó !
The father says so,
The father says so,
You shall see your kindred-Eyayó !
You shall see your kindred-Eyayó !
The father says so,
The father says so.

PEACE AND TRUTH WILL RETURN
My son, let me grasp your hand,
My son, let me grasp your hand,
Says the father,
Says the father.
You shall live,
You shall live,
Says the father,
Says the father.

I bring you a pipe,
I bring you a pipe,
Says the father,
Says the father.
By means of it you shall live,
By means of It you shall live,
Says the father,
Says the father.

MEN WILL LIVE AS THEY SHOULD
I love my children - Ye'ye' !
I love my children - Ye'ye'!
You shall grow to be a notion - Ye'ye'!
You shall grow to be a nation - Ye'ye'l
Says the father, says the father,
Haye'ye' Eyayo'yo'! Haye'ye' Eyayo'yo!

THE LAND VALL BE FRUITFUL AGAIN
This is to be my work - Yo'yoyo'!
This is to be my work- Yo'yoyo'!
All that grows upon the earth is mine - Yo'yoyo' !
All that grows upon the earth is mine - Yo'yoyo' !
Says the father - Yo'yoyo'!
Says the father - Yo'yoyo'!
Eya Yo'yoyo'!
Eya Yo'yoyo' !

MY GREAT GIFTS ARE LIFE AND PEACE
It is I who make these sacred things,
Says the father, says the father.
It is I who make the sacred shirt,
Says the father, Says the father.
It is I who made the pipe.
Says the father, says the father,

THE POWER OF THE FATHER IS AWESOME
You see what I can do - Ye'yeye'!
You see what I can do - Ye'yeye' !
You see them, you see them,
Ha'eye'ya heyeye! Ha'eye'ya he'yeye!

In Faith and in Wind

A Kiowa Sequence

THE WAY IT WILL HAPPEN; PRAY TO
SPEED THE DAY
The father will descend,
The father will descend.
The earth will tremble,
The earth will tremble.
Everybody will arise,
Everybody will arise.
Stretch out your hands.
Stretch out your hands.

IT WILL BE THE WORK OF THE FATHER. NOT MAN
The spirit army is approaching,
The spirit army is approaching.
The whole world is moving onward,
The whole world is moving onward,
See! Everybody is standing watching,
See! Everybody is standing watching.
Let us all pray,
Let us all pray,

THE FATHER WILL PITY THE LEAST ONE
My father has much pity for us,
My father has much Pity for us,
I hold out my hands toward him and cry,
I hold out my hands toward him and cry.
In my Poverty I hold out my hands toward him and cry,
In my poverty I hold out my hands toward him and cry.

THE LEAST SHARE HIS COMPASSION
Heye' heye' heye' hey' Aho'ho!
Heye' heye' heye' hey' Aho'ho!
Because I am poor,
Because I am poor,
I pray for every living creature,
I pray for every living creature,
Ao'ri yo ! Ao ri yo !

THE OLD WAYS WILL RETURN
He makes me dance with arrows,
He makes me dance with arrows,
He calls the bow my father,
He calls the bow my father,
Grandmother, persevere,
Grandmother, persevere,

I TRUST IT IS HAPPENING
The spirit host is advancing, they say,
The spirit host is advancing, they say.
They are coming with the buffalo, they say,
They am coming with the buffalo, they say,
They are coming with the (new) earth, they say,
They are coming with the (new) earth, they say.

AND I WAIT WITH THE WIND AND MY FAITH
The wind, that wind
Shakes my tipi, shakes my tipi,
And sings a song for me.
And sings a song for me.

A Paiute Sequence

INCANTATION TO NATURE TO REJOIN MAN
Fog ! Fog !
Lightningl Lightningl
Whirlwind! Whirlwind!

WIND RISES FIRST IN THE HIGH PLACES
There is dust from the whirlwind,
There is dust from the whirlwind,
There is dust from the whirlwind,
The whirlwind on the mountain,
The whirlwind on the mountain,
The whirlwind on the mountain.

THEN IT VIBRATES IN ROCKS
The rocks are ringing,
The rocks are ringing,
The rocks are ringing,
They are ringing in the mountains,
They are ringing in the mountains,
They are ringing in the mountains.

AND IT BREAKS THEIR RESISTANCE
The black rock, the black rock,
The black rock, the black rock.
The rock is broken, the rock is broken,
The rock is broken, the rock is broken.

WITH THE SPEED OF WIND, AS CONCEALING AS SNOW, NEW EARTH COVERS THE OLD
The whirlwind! The whirlwind!
The whirlwind! The whirlwind!
The snowy earth comes gliding, the snowy earth
comes gliding;
The snowy earth comes gliding, the snowy earth
comes gliding.

NEW GROWTH COVERS NEW EARTH
The cottonwoods are growing tall,
The cottonwoods are growing tall,
The cottonwoods are growing tall.
They are growing call and verdant,
They are growing tall and verdant,
They are growing tall and verdant.

ALL CREATURES AGAIN SHARE THE EARTH IN THEIR JOY
A slender antelope, a slender antelope,
A slender antelope, a slender antelope,
He is wallowing he upon the ground,
He is wallowing upon the ground,
He to Wallowing upon the ground,
He is wallowing upon the ground.

Excerpts of Ghost Dance Songs from “Native American Religions,” Literature of the American Indian.

posted in Shamanism - 23 replies