551 Sentences With "shamanistic" | Random Sentence Generator

The designs he sprayed onto the walls feel trippy and shamanistic.

It amounts to almost a shamanistic transmitting of Forché's experience into our own.

She also denied widespread rumors that she herself had engaged in shamanistic rituals.

Drawing from the local shamanistic traditions, he considers Lake Baikal a living being.

"The language moves in torrents, always energized ... shamanistic," Stone read, quoting The Boston Globe.

With their almost shamanistic masks, they hint at the characters' metamorphoses under a sorcerer's spell.

Jim: Not to get academic, but there's a shamanistic thing to nudity, or partial nudity.

Morazan supplemented typical Western medicine with shamanistic treatments from Korea, and Central and South America.

The Sami were colonized by Christian missionaries, forced to abandon their shamanistic ways and assimilate.

The experiences that I had there doing shamanistic, ritualistic work gave me a lot of insights.

In his hands, shamanistic tools are part of a performance, rather than a ritual or ceremony.

"Before anyone in Korea is Buddhist or Christian, he or she is basically very shamanistic," he said.

The solo violin — here played with fierce dramatic commitment by Bomsori Kim — takes on a shamanistic role.

At the Tate, "Global Groove" and the "TV Cello" share space with cheesy jokes and dreary shamanistic installations.

I wouldn't go around proselytizing barefoot, or pronouncing shamanistic phrases, as often as not false, or perform miracles.

Choi, who claims to have shamanistic powers, has been charged separately with fraud, abuse of power, and coercion.

In the novels, Vernon is indeed something of a cipher, but Ms. Despentes gives him charismatic, increasingly shamanistic force.

I don't take it as a "party drug," but something far more akin to a shamanistic or therapeutic use.

The artist fuses Mayan history with hip-hop, theater, sculpture, sound, video, and photography in his spectacular, shamanistic performances.

Mummified psychoactive marijuana, likely used in shamanistic rituals, has been discovered in the royal tombs of China's Xinjiang region.

Rather, Appel makes the opposite point vividly with the almost entirely abstract and shamanistic "Tête bleue" ("Blue Head") (1961).

So, that's where the whole spiritual, shamanistic aesthetic comes from: this healing experience I had when I had cancer.

Many shamanistic traditions involve shamans entering into trance-like states to perform rituals, such as when trying to heal somebody.

Culturally, the haenyeo style of freediving is bound up in local shamanistic beliefs and ancient legends connected to the sea.

In such shamanistic theologies, both the entrance and exit of spirits into a person can be managed by the same intercessor.

While Christianity and Buddhism dominate Korean religious life, some churches incorporate shamanistic practices and many people consult with fortune tellers or shamans.

Coates will dress up, perform a shamanistic ritual, enter a state of imaginative trance, and return to his audience with practical advice.

The recent 2009 Pollock exhibition in Paris at the Pinacothèque pushed this shamanistic connection by hanging his paintings beside American indian totems.

"There is even talk that I fell into a cult or I held a shamanistic ritual at the Blue House," she said.

During the address, Park went so as to deny performing cult rites or "shamanistic rituals" in the Blue House, South Korea's presidential residence.

Every inhabited continent hosts a shamanistic tradition—Shinto and Buddhism in Asia, indigenous religions of Africa and Asia, Hinduism on the Indian subcontinent.

Exhibition Challenges the Notion of the Brazilian Outcast A Shining Ring Rises Over the Brazilian Rainforest Shamanistic Crochets Weave Tales of Indigenous Brazilian Culture

Shamanistic base-whisperers like Gingrich proliferated on the right in the 1990s, both inside and outside the party and particularly among conservative evangelical leaders.

Our Raw Heart is the band's first recorded outing following its beloved, shamanistic frontman Mike Scheidt's 2016 diagnosis and ensuing battle with acute diverticulitis.

Before their cruise through history, the women stop off to watch a performance artist explore a series of mesmerizing shamanistic rituals on bohemian Dirschauer street.

We intended to redefine ourselves while keeping our own sound, letting in all kind of musical inspirations from classical, and shamanistic to modern and psychedelic.

Like Bradford's paintings, the video is populated entirely by women, but here they appear to be shapeshifters, devotees of a shamanistic cult of the sea.

Each is fitted with a small bell so that the entire work jingles with persistence, resembling a curious gathering of shamanistic figures quivering in sync.

Today, there is no sign of the religious sect Mr. Choi once operated, and Ms. Park and the Chois have denied practicing cultlike or shamanistic rituals.

"But the inability for metropolitans to come to terms with the shamanistic power of populism is as relevant here as it is over there," he added.

He's developing plans to make a documentary about psychomagic, a type of shamanistic practice Jodorowsky invented that he calls a very artistic and modern take on psychoanalysis.

This confidante, Choi Soon-sil, is a close personal friend of Park's and the daughter of Choi Tae-min, the controversial leader of a shamanistic Christian cult.

Related: Shamanistic Crochets Weave Tales of Indigenous Brazilian Culture Bacteria-Inspired Art Infects a Chelsea Gallery Grumpy Cat Balloon Sculptures Gives Koons a Run for His Money

Ringe is fascinated by the structures of growth in organic and inorganic substances — a focus on the life force that Beuys related to his own shamanistic practices.

The scandal that has engulfed Lee, Samsung, and South Korea at large is staggering, variously involving illicit horse purchases, shamanistic cult leaders, and the impeachment of a president.

In one of her three recent mealy-mouthed apologies, Ms Park specifically denied one rumour: that shamanistic rituals had been held at the Blue House, the presidential office.

This likely shamanistic abuse does not read as a save-the-whales protest so much as a recognition of the animal's indifference to the world it left behind.

This goal is often the case within indigenous African magical traditions, but in speaking with Lundangi I learned that his delicate shamanistic-looking art is not Africa-specific.

Choi, the daughter of a shamanistic cult leader, is a longtime friend of Park's who stands accused of exerting control over government decision-making without holding any formal office.

In person, Holley has an almost shamanistic quality, as if he possessed all the wisdom of the universe, and would happily share it with you, if you let him.

Vito Acconci, a father of performance and video art and a shamanistic, poetic, deeply influential force on the New York art scene for decades, died on Thursday in Manhattan.

A Turkic tribe named after a 10th-century ancestral chief, they came from the steppes east of the Caspian Sea, where they converted from their traditional shamanistic beliefs to Islam.

But the second is something completely different: a strange, two-character drama of shamanistic gestures involving fingers and mouths (and fingers in mouths) that convey a strong threat of violence.

A slow, cryptic video portrays a shamanistic "Tribal Act" (2206), while a series of black and white photographs titled "Obscene Hand Gestures" (20220) documents gestures derived from Mexican-American street culture.

The road and alcohol and drug use take a lethal toll on the band: first Pigpen McKernan; then Brent Mydland; then finally its charismatic, shamanistic lead guitarist, Jerry Garcia, in 1995.

Allegations have also surfaced that Park shared classified information with Choi, whom some believe possesses "shamanistic powers" and belongs to a mysterious cult known as the "Eight Fairies," which runs the government.

Vang and his family have been coming to this market to procure animals for food, as well as for important roles in shamanistic religious ceremonies, for as long as he can remember.

A psychedelic journey beginning with a "Shamanistic rite-of-passage ritual," and continuing through the sky and into the cosmos wowed attendees of Coachella's Antarctica dome, the largest-ever projection inside a geodesic dome.

There were a number of excellent bands on offer that weekend, but I was zeroed in on two—Canadian shamanistic doom trio Völur, and Portland, OR-based gothic black/doom ensemble Eye of Nix.

Yet Park was sharing classified information with Choi, who had nothing to recommend her except that her father was Choi Tae-min, leader of a shamanistic, pseudo-Christian cult called the Church of Eternal Life.

Therianthropes, it seems, reflect the symbolic practice of giving to humans the powers of animals, a shamanistic rite that seems tied to the origins of religion, and here it is, for the first time, a startup.

Jim Comey's decision to reanimate the zombie Clinton email scandal continues to raise questions; the most powerful woman in South Korea was its shamanistic "shadow president"; why people are checking in on Facebook from Standing Rock.

Among the approximately 240 indigenous tribes and nearly one million indigenous people living in Brazil today, an estimated 7,535 of them belong to the Huni Kuin tribe, a shamanistic people residing in the western portion of the Amazon region.

The South Korean opposition is in disarray and it is quite possible that a candidate from President Park's own party would be elected president to succeed her, which would probably mean a continuation of her policies, but without shamanistic guidance.

No hip-hop, no Nirvana covers, not even any male-sounding shamanistic croaks—the closest analogy is Fluxus-period Yoko Ono with the disruptive techniques referencing content more concrete, organic, and political than shock for education's sake or existential despair.

Choi Soon-sil has been portrayed in Korean media as having inherited her father's influence over Park, while South Korean media have characterized Choi Tae-min's religious group as a cult and alleged that Park held a shamanistic ritual at the presidential compound.

Choi Soon-sil has been portrayed in Korean media as having inherited her father's influence over Park, while local media have also characterized Choi Tae-min's religious group as a cult and alleged that Park held a shamanistic ritual at the presidential compound.

"At this moment, when the environment and culture are so under threat, Huyghe's imaginative, uncanny approach to the serious ecological and social issues facing our planet tie his oeuvre to the ancient purposes of sculpture: they possess a shamanistic quality which tips the mimetic into life," Mr. Strick added.

Showing up at the ballot box Park's downfall didn't begin with her baroque scandal, which involved giving top secret information to her Rasputin-like confidante, her involvement in a reportedly shamanistic cult, a McCarthy-like blacklist and her receipt of more than 240 billion won ($20.66 million) in bribes.

The rhythms roll and gurgle like the primordial echoes of some great cavern or the scuttling dialogue of age-old arthropoda or even some shamanistic vision quest in the middle of the desert—a concept realized in the yawning, minimalist video for Squarepusher's remix, created by Joseph Cashiola and David Fenster.

" Despite any shamanistic influence and cultural overlap that may be found among the works, the Rubells' travels to Brazil were done without any deliberate or predetermined thematic focus in mind; the results are in some ways merely a reflection of a Brazilian and worldwide cultural climate: "We didn't go to Brazil with a theme in mind; we went to discover artists.

This massacre is addressed by Berlin-based artist Stephen G. Rhodes, who installed four sculptural poles around the park that harken to the shamanistic association of totems — a form of tribal medicine practice by, for example, a Fox medicine man who is, according to Sinacori, buried in an unmarked grave on Peach Island, a small Canadian island visible from the park's lookout on the river.

Wimme Saari Shamanistic chant meets modern electronics Joik shares some features with the shamanistic cultures of Siberia, which mimic the sounds of nature.

Shamanistic art has been identified in the Western Mexico tombs, according to the ethnohistorical accounts. Spanish writers, referred to the shamans as sorcerers. The Peruvian data claimed, that the shamans were buried alongside shamanistic rites when they died. The conch shells were also manifestations of shamanistic ideals as well as practices.

Most Dolgans practise old shamanistic beliefs; however, most are influenced by Eastern Orthodox Christianity.

The kaco is a type of shamanistic drum of the Ainu people, primarily those of Sakhalin Island.

There was a brief attempt to counter the problems through shamanistic ceremonies. Valuable horses were sacrificed, but without effect.

This holds e. g. for shamanism among Sami groups. Some of their shamanistic beliefs and practice shared important features with those of some Siberian cultures.Voigt 1966: 296 Some of their yoiks were sung on shamanistic rites,Szomjas-Schiffert 1996: 56, 76 this memory is conserved also in a folklore text (a shaman story).

Kun Shi. Shamanistic Studies in China: A Preliminary Survey of the Last Decade . On: Shaman, vol. 1, nos. 1-2.

Throughout the world, shamanistic practitioners have been employing this method for millennia. Anthropologists and other researchers have documented the similarity of shamanistic auditory driving rituals among different cultures. Said simply, entrainment is the synchronization of different rhythmic cycles. Breathing and heart rate have been shown to be affected by auditory stimulus, along with brainwave activity.

The first attempt to document the use of hallucinogens in traditional shamanistic rituals in Peru was made by Chiappe and Millones.

The film was also highly praised for its pansori and shamanistic sounds that interweave and bleed into one another throughout the story.

Gurung Shamanism is one of the oldest religions in Nepal. It describes the traditional shamanistic religion of the Gurung people of Nepal.

Ledol is a poisonous sesquiterpene that can cause cramps, paralysis, and delirium. Caucasian peasants used Rhododendron plants for these effects in shamanistic rituals.

Muak, or Musok Eumak, is the traditional Korean shamanistic music performed at and during a shamanistic ritual, the Gut. It consists of singing, dancing and percussion music. The traditional Korean shaman ritual, the Gut, is always in harmony with singing, dancing and performing music. It is not performed solely for spiritual rites, but also allows experiencing the archetype of traditional Korean music.

Findle, Carter V. (2005). The Turks in World History, Oxford University Press First contact between shamanistic Turks and Islam took place during the Battle of Talas against the Chinese Tang dynasty. Turkic Tengrism further influenced parts of Sufism and Folk Islam, especially Alevism with Bektashi Order. Many shamanistic beliefs were considered as genuinely Islamic by many average Muslims and are still prevalent today.

As Tallis' shamanistic powers grow, she undertakes a quest in Ryhope wood to find her lost brother and undergoes a metamorphosis of her own.

Hinduism is the main religion in the district followed by Tibetan Buddhism. These two religions have undergone religious mixing, along with some indigenous shamanistic practices.

Bön, the country's animist and shamanistic belief system, revolves around the worship of nature and predates Buddhism. Very few citizens adhere exclusively to this religious group.

They have been dated at over 17,000 years old.Michaelsen, Per Henrik et al. “Australian Ice Age Rock Art May Depict Earth's Oldest Recordings of Shamanistic Rituals.” (2000).

Stigma: Hyon Gyon's interest in shamanism also lies in the social conflict around shamans. The artist has commented on her interest in the ordinary lives of shamans, who are often shunned but are called upon during climactic events, such as funerals. The artist describes the shamanistic role as providing solace through suffering, which creates empathy. Catharsis: The artist has also referred to the catharsis she experienced after a shamanistic ceremony.

Asking Malays from Terengganu and Kelantan how much "sayur" they eat would have produced misleading answers, if the questioner was trying to discover how often they ate vegetables in any form. A subsequent book, "Taming the Wind of Desire: Psychology, Medicine and Aesthetics in Malay Shamanistic Performance,"Laderman, Carol. Taming the Wind of Desire: Psychology, Medicine and Aesthetics in Malay Shamanistic Performance. Berkeley, Los Angeles, and London: University of California Press, 1991.

This episode is a renowned instance of dream motif in Turkish hikaye.Baṣgöz, I. (1967). Dream Motif in Turkish Folk Stories and Shamanistic Initiation. Asian Folklore Studies, 26(1), 1-18.

Traditional shamanistic cultures speak of animal spirits and the consciousness of animals.Metzner, Ralf (1987) "Transformation Process in Shamanism, Alchemy, and Yoga". In: Nicholson, S. Shamanism, pp. 233–252, Quest Books. .

186 The accounts in which the figures fly or fight materially rather than in spirit, are attempts "to describe an ecstatic experience perceived as absolutely real". Ginzburg argues, adopting a diffusionist approach, that the shamanistic elements of the European folkloric figures have their original source in the shamanism of Siberian nomads, and their diffusion was possibly mediated by the Scythians.Ginzburg 1991, pp. 212–13 Another possibility is that the shamanistic beliefs are derived from a common source.

In the Sami shamanistic form of worship drumming and traditional chanting (joiking) were of singular importance. Some of joiks were sung on shamanistic rites;Szomjas-Schiffert 1996: 56, 76 this memory is conserved also in a folklore text (a shaman story).Voigt 1966: 145 Recently, joiks have been sung in two different styles, one of which is sung only by young people. The other joik may be identified with the “mumbling” joik, resembling chants or magic spells.

A new traditional dance titled Grand Drum Ensemble Dance in Korea began with shamanistic early rituals five thousand years ago and now ranges from folk dance to newly created and adopted contemporary dance.

Väinämöinen is deeply identified with his kantele. (Väinämöinen's Play, Robert Wilhelm Ekman, 1866) Väinämöinen, the central character of The Kalevala, is a shamanistic hero with a magical power of song and music similar to that of Orpheus. He is born of Ilmatar and contributes to the creation of Earth as it is today. Many of his travels resemble shamanistic journeys, most notably one where he visits the belly of a ground-giant, Antero Vipunen, to find the songs of boat building.

She is best known for her use of traditional Korean shamanistic imagery in her large-scale paintings.Francesca Gavin. "'Despite moments of clarity, there is no 'ism' in this book". Laurence King Pub. 2011. p.

In the 2nd edition [Trafford, 2007], Smith links his process model interpretation of the archetypal Self and spiritus rector conceptions theoretically to the concept of the heart in shamanistic and indigenous American healing systems.

Chasok Tangnam is said to have originated from Panchthar Limbus. Limbus like other Kirat people are agrarian. They are also shamanistic in religious practices. Nature worship is the main principle in the Kirat religion.

Girfanova's interest to Tungusic peoples was not limited by language studies. She conducted folkloristic and ethnographic studies (marriage rites, kinship terminology), including study of shamanism,. Girfanova was a member of International Society for Shamanistic Research.

A savage race of Canine Humanoids, the gnolls (also sometimes known as 'the fuzzy people') have a tribal societal structure, with shamanistic leaders and champions elected by wrestling tournaments. Notable Gnolls include Auraugu, champion wrestler.

For this reason, Thunberg has been given the title of being "the most important eye witness of Tokugawa Japan in the eighteenth century".Ortolani, B. (1995). The Japanese Theatre: From Shamanistic Ritual to Contemporary Pluralism.

Despite his short and tragic passing — he died in October 1974 from a house fire, Ashevak was crucial to the development of Inuit sculpture by visualizing an imaginative world with supernatural beings and shamanistic practices.

Christopher L. C. E. Witcombe, "Women in the Stone Age ", in the essay "The Venus of Willendorf" . Retrieved March 13, 2008. James Harrod has described them as representative of female (and male) shamanistic spiritual transformation processes.

Critics have noted a shamanistic aspect of these later works. Geller's video work is distributed by Video Pool in Winnipeg and Vtape in Toronto. Her work is in the collection of the National Gallery of Canada.

12 Lee, Tae-dong. “The Current of History and the Flow of Life.” JoongAng Monthly, December 1979. 10\. 정현기, ｢무당굿과 소설가｣,《창작과비평》, 1979 겨울 Jeong, Hyeon-gi. “Shamanistic Rites and the Novelist.” Changbi, Winter 1979 Issue. 11\.

But often, it is received in Ojaqs where ghosts show themselves to and talk to gifted. It is believed that there is no escape from Vergi and that, at first, it generates suffering comparable to shamanistic illness.

Comparative methods can reveal that some motifs of folktales, fragments of songs or rhymes of folk customs preserved pieces of the old belief system. Some records tell about shaman-like figures directly. Shamanic remnants in Hungarian folklore was researched among others by Vilmos Diószegi, based on ethnographic records in Hungary and comparative works with various shamans of some Siberian peoples.Diószegi 1998 Ethnographer Mihály Hoppál continued his work of studying Hungarian shamanistic belief remnants,Hoppál 1998 comparing shamanistic beliefs of Uralic language relatives of HungariansHoppál 1975 with those of several non-Uralic Siberian peoples as well.

Bon, the country's animist and shamanistic belief system, revolves around the worship of nature and predates Buddhism. Although Bön priests often officiate and include Bön rituals in Buddhist festivals, very few citizens adhere exclusively to this religious group.

Other ritual actions have been described by anthropologists. Géza Róheim wrote about initiation rituals performed by Australian natives in which adolescent initiates were forced to drink blood. Ritual rape of young virgins have been part of shamanistic practices.

When he falls in love the ashik accesses a divine gift—the ability to express his love in poetic song.Baṣgöz, I. (1967). Dream Motif in Turkish Folk Stories and Shamanistic Initiation. Asian Folklore Studies, 26(1), 1-18.

It is believed that the shortage of such texts from earlier periods were due to the high standards of the officials that approved them and the biased beliefs that these rituals were related to shamanistic ideas and rituals.

The main friend who was behind the shamanistic ritual is seen at the end of the video, achieving a higher level of plane as the video fades to white. Shots of the band are interposed throughout the video.

Modern historiography tends to characterize Dano to be a shamanistic ritual worshipping the sky deity in celebration of the end of sowing season.Park, Jin-Tae. (2008). A Comparative Study of the Tano Festivals between Korea and China. 비교민속학, 37.

Creative and numinous drives come at second but religion is the first priority to her. On asking Marcel Duchamp, he explained that her work is not nostalgic. This art is more of a shamanistic activity. Its aim is to create consciousness.

Although Panaeolus affinis is edible, it causes psychological effects if ingested due to the presence of the psilocybin. Because of this, it has been used by various cultures for shamanistic rituals and spiritual ceremonies, as well as recreationally to induce hallucination.

In Japanese folklore the witch can commonly be separated into two categories: those who employ snakes as familiars, and those who employ foxes.Blacker, Carmen. The Catalpa Bow : A Study of Shamanistic Practices in Japan. New York: RoutledgeCurzon, 1999. 51-59.

Juha Pentikäinen, Walter de Gruyter, Shamanism and Northern Ecology 11/07/2011Diószegi, Vilmos (1998) [1958]. A sámánhit emlékei a magyar népi műveltségben (in Hungarian) (1. reprint kiadás ed.). Budapest: Akadémiai Kiadó. . The title means: “Remnants of shamanistic beliefs in Hungarian folklore”.

Marcus Coates is a contemporary artist and ornithologist living in London. His works, including performances and installations that have been recorded as video art, employ shamanistic rituals in communication with "the lower world", and contrast natural and man-made processes.

Yup'ik shaman exorcising evil spirits from a sick boy, Nushagak, Alaska, 1890s Yup'ik groups comprise a huge area stretching from Eastern Siberia through Alaska and Northern Canada (including Labrador Peninsula) to Greenland. Shamanistic practice and beliefs have been recorded at several parts of this vast area crosscutting continental borders.Kleivan & Sonne 1985Merkur 1985Gabus 1970 Like Yup'ik cultures themselves, shamanistic practices reveal diversity. Some mosaic-like examples from various cultures: the soul concepts of the various cultures were diverse as well, some groups believed that the young child had to be taken for by guardian names inherited from a recently deceased relative.

Shamanism has played an important role in Turko-Mongol mythology: Tengriism—the major ancient belief among Xiongnu, Mongol and Turkic peoples, Magyars and Bulgars—incorporates elements of shamanism. Shamanism is no more a living practice among Hungarians, but remnants have been reserved as fragments of folklore, in folktales, customs.Diószegi 1998 Some historians of the Late Middle Ages and Early Modern period have argued that traces of shamanistic traditions can be seen in the popular folk belief of this period. Most prominent among these was the Italian Carlo Ginzburg, who claimed shamanistic elements in the benandanti custom of 16th-century Italy,Ginzburg 1983 [1966].

The critic Clive Tolley notes that the contest between Gandalf and the Balrog on Durin's bridge somewhat recalls a shamanistic contest, but that a far closer parallel is medieval vision literature, giving the example of St Patrick's Purgatory, and even Dante's Divine Comedy.

According to Namkhai Norbu, Chöd might be interpreted through combining native shamanism with the Dzogchen teachings. Other Buddhist teachers and scholars offer differing interpretations of the origins of Chöd, and not all of them agree that Chöd has Bön or shamanistic roots.

Aspects of Chinese folk religion are sometimes associated with "shamanism". provided descriptions and pictures of hereditary shamans in Fujian, called saigong (pinyin shigong) . analyzed tongji mediumistic activities in the Taiwanese village of Bao'an . Shamanistic practices of Tungusic peoples are also found in China.

Elena Stonaker is an American fine artist and designer who lives and works in Los Angeles. Her soft sculpture and wearable art works have been described as evoking "a shamanistic aesthetic", through the use of quilting techniques, beading, and myth-based narratives.

Od Khan (or Odqan) is a fire spirit in the shamanistic traditions of Mongolia. He is usually described as a red coloured humanoid, riding a brown goat. His female counterpart is Yalun Eke (Yalın Eke), the 'fire mother' and son of Kayra.

They follow Hinduism but incorporate many animistic practices. Their gods and deities are mostly of local origins such as Sheipal, who is their presiding deity, and his consort, Devi. Other important deities include Gangnath and Bhairav. Part of their belief is shamanistic.

Hib Sabin (born 1935) is an American sculptor and educator. He is known for his indigenous-style work in juniper wood. He carves spirit animal spirit bowls, spirit canoes, dream and dance sticks, and shamanistic masks. He lives in Santa Fe, New Mexico.

Paperback, 1992. includes the first complete - and copiously annotated - translations of entire Main Peteri healing ceremonies,Laderman, Carol. Taming the Wind of Desire: Psychology, Medicine and Aesthetics in Malay Shamanistic Performance. Berkeley, Los Angeles, and London: University of California Press, 1991, pp. 113-216.

This makes transcendental perspectivism a shamanistic philosophy. 7\. Transcendental perspectivism assumes a holistic view of the human body. Mind and body are one. Healing the body can never be seen in isolation and vice versa, a sickness of the mind affects the body. 8\.

He wrote and directed many shingeki plays, translated the entire work of Shakespeare, taught as a professor. Most recognize him as the founder of theatre research in Japan.Ortolani, Benito. The Japanese Theatre: From Shamanistic Ritual to Contemporary Pluralism, Revised Ed., New Jersey, Princeton UP, 1990.

Gurung shamanism has been often cited in scholarly texts as well as Hindu world of thought as Gurung dharma, but the latter term is considered inaccurate as it is not considered a form of dharma by its adherents, but rather an ancient shamanistic belief system.

De Ferranti 24-5. Historically, the blind performed healing rituals for curing illness and exorcising spirits.De Ferranti: 24. For music, plucking or striking string instruments also have ritual meanings, and were tasks probably given to blind individuals to perform in belief of their shamanistic abilities.

Community leader Bodra invented it as an alternative to the writing systems devised by Christian missionaries. He claims that the alphabet was invented in the 13th century by Deowan Turi, and that it was rediscovered in a shamanistic vision and modernized by Lako Bodra.

McCluskey said: "I find that it becomes part of the show. It's got to a point where I am now in a shamanistic shaking ritual. I just get physically involved." In live shows, McCluskey often plays bass guitar and occasionally, keyboard instruments and guitar.

The Feast of the Black Nazarene in Quiapo, Manila, which is held at every 9th of January. Roman Catholicism first arrived in Tagalog areas in the Philippines during the 16th century when the Spanish toppled the polities of Tondo and Maynila in the Pasig River. They later on imposed the European religion, and tried to replace the shamanistic belief systems of the natives. By the 18th century, majority of Tagalogs have adhered to Roman Catholicism, however, the shamanistic beliefs and other indigenous belief systems of Tagalogs were passed down secretly by the natives to the younger generations, effectively preserving their beliefs of creatures and supernatural crafts.

The anthropologist David Lewis-Williams has suggested that Paleolithic cave paintings were indications of shamanistic practices, because the paintings of half-human, half-animal paintings and the remoteness of the caves are reminiscent of modern hunter-gatherer shamanistic practices. Symbol-like images are more common in Paleolithic cave paintings than are depictions of animals or humans, and unique symbolic patterns might have been trademarks that represent different Upper Paleolithic ethnic groups. Venus figurines have evoked similar controversy. Archaeologists and anthropologists have described the figurines as representations of goddesses, pornographic imagery, apotropaic amulets used for sympathetic magic, and even as self-portraits of women themselves.

From the outset Buddhism was opposed by the native shamanistic Bön religion, which had the support of the aristocracy, but it thrived under royal patronage, reaching a peak under King Rälpachän (r. 817–836). Terminology in translation was standardised around 825, enabling a highly literal translation methodology.

The tomb has an inscription which substantiates the fact that it was a sacred site for tomyong festival rites. These consisted of the worship of mother earth and also livestock; the former is a south Asian rite while the latter is a shamanistic form of worship.

The Dorset were highly skilled at making refined miniature carvings, and striking masks. Both indicate an active shamanistic tradition. The Dorset culture was remarkably homogeneous across the Canadian Arctic, but there were some important variations which have been noted in both Greenland and Newfoundland/Labrador regions.

The intention to mimic natural sounds is not necessarily linked to shamanistic beliefs or practice alone. Katajjaq (a "genre" of music of some Inuit groups) is a game played by women, for entertainment. In some instances, natural sounds (mostly those of animals, e.g. geese) are imitated.

Some aspects of his characterisation were invented for the films, but the core elements of his character, namely communing with animals, skill with herbs, and shamanistic ability to change his shape and colours, are described by Tolkien. He also features in role-playing computer games based on Tolkien's writings.

A later shamanistic movement was the "Messiah Cult", introduced by the Wintun people. It was practiced through 1900. This cult believed in prophets who had dreams, "waking visions" and revelations from "presiding spirits", and "virtually formed a priesthood". The prophets earned much respect and status among the people.

The Kaco was a percussion instrument similar to the tambourine, used for accompanying yukar or shamanistic rituals. It was made by stretching animal skin over a cylindrical ring commonly made out of willow or larch, and its drumbeater was done by wrapping dogskin over a branch.Tokita 2008, p. 341.

Moche ceramic vessel depicting a drummer. Larco Museum Collection. Lima-Peru Drums made with alligator skins have been found in Neolithic cultures located in China, dating to a period of 5500–2350 BC. In literary records, drums manifested shamanistic characteristics and were often used in ritual ceremonies.Liu, Li (2007).

Ancient Mexico and Central America: Archaeology and Culture History. 3rd Edition. It is possible that many of the ritual practices may have come from the ritual practice of autosacrifice, the practice of bloodletting on oneself. It had a potent tie to the shamanistic and religious beliefs of the Aztec.

Ainu bear sacrifice. Japanese scroll painting, circa 1870. Shaman in southern Siberia, 2014 Oroqen shaman, northern China Siberia is regarded as the locus classicus of shamanism.Hoppál 2005: 13 The area is inhabited by many different ethnic groups, and many of its peoples observe shamanistic practices, even in modern times.

This is a reference to the popular Finnish cartoon series, Moomin, in which Muumipeikko is one of the main characters. According to Doomintroll, the band wants to support the anarcho-shamanistic attitude of moomintrolls. Mistress Palm (also referred to as Mrs. Palm) is the fourth claimed band member.

Noble Manchus in Beijing often erected spirit poles in their private homes, but because Manchu households were forbidden from having private tangse shrines, they made offerings to the spirit at a small altar called a weceku, where they installed portraits of their ancestors as well as a clan genealogy. The worship of heaven in the Chinese imperial tradition paralleled shamanistic sacrifices, but only the emperor made offerings to the Chinese heaven, whereas ordinary Manchus could also worship shamanistic heaven. Both Chinese and Manchu heaven were an "all-encompassing principle of cosmic order and human destiny" that could be used to give the state legitimacy. In their shamanic ceremonies, Manchus worshipped a number of gods, including non-Tungusic deities.

The Japanese Theatre: from Shamanistic Ritual to Contemporary Pluralism. Princeton Univ. Press, 1995 . Gigaku peaked during the first half of the eighth century but began to disappear when bugaku took over as the official entertainment of the imperial palace, though gigaku was still performed and taught in areas far from the capital and continued to play a role in Japanese entertainment until up to the fourteenth century Ortolani, Benito. The Japanese Theatre: from Shamanistic Ritual to Contemporary Pluralism. Princeton Univ. Press, 1995. Many wooden gigaku masks were painted at this time, most dating from the Nara Period (710-84), and are now preserved at Hōryūji and Tōdaiji temples and the imperial treasure house (Shōsōin), all in Nara Kennedy, Dennis.

According to a 2004 National Geographic report, the Dukha believe that their ancestors’ ghosts live on in the forest as animals that give guidance to the living, Dukha people practise Shamanism, a religion based on nature worship. The Shamanistic practices among Dukha people differ from those of other Shamanistic religions in the region. Shaman worship among the Tsaatan people is thought to represent the oldest variant of Shamanism practiced by Mongolian nomads. Not only do they worship their Shaman, whom they call 'Boo', but they have many mystical holy books as well, and use many different treatises in their daily lives, including those for hunting and for calling or banishing the rain.

He finally moves on to examine the work of Ioan Lewis on this issue.Hutton 2001. pp. 113-127. Chapter eleven, "The Discovery of a Shamanic Past", explores scholarly arguments for the existence of shamanism in European prehistory and history, focusing in on such regions as the ancient Near East and ancient Greece, before looking at shamanistic elements in the cave art of the Upper Palaeolithic and the comparisons with South African artworks that have been made by the archaeologist David Lewis-Williams. Exploring potential post- Palaeolithic survivals of shamanism in Europe, he looks at the idea that shamanistic elements can be detected in Neolithic art or in Early Mediaeval Welsh and Irish literature.

A performer playing janggu' Janggu is used throughout traditional Korean instrumental music, such as court music(궁중음악), wind music(풍류음악), folk music(민속음악) and shamanistic music(무속음악), as well as traditional performing arts divisions such as vocal music and dance and Yeonhui(연희). Nongak(Pungmul), which only plays percussion instruments, serves to make the rhythms of percussion music colorful by playing finely divided rhythms of the combined notes of several percussion instruments. Traditionally the janggu is played using yeolchae on the right hand high pitch area and uses the bare hand on the low pitch area. Such an example can be seen on pungmul players for a number of folk songs and shamanistic rituals.

Most notably, the Manch Qing dynasty introduced Tungusic shamanistic practice as part of their official cult (see Shamanism in the Qing dynasty). Other remnants of Tungusic shamanism are found within the territory of the People's Republic of China. documented Chuonnasuan (1927–2000), the last shaman of the Oroqen in northeast China.

It is believed that weaving competitions, archery competitions, and martial arts demonstrations were held as part of the festivities., Yun, Sŏ-sŏk Yun. (2008.) Festive occasions: the customs in Korea, Ewha Women's University Press, Seoul. . Many scholars also believe Chuseok may originate from ancient shamanistic celebrations of the harvest moon.

Human faces are a much rarer occurrence and are usually carved into the top of the stone. These faces are carved with an open mouth, as though singing. This also suggests a religious/shamanistic connection of the deer stone, as vocal expression is a common and important theme in shamanism.

Some 19th- and 20th-century scholars, including Jane Ellen Harrison, have argued that an initiatory or shamanic ritual underlies the myth of the dismemberment and cannibalism of Dionysus by the Titans.Harrison, p. 490. Martin Litchfield West also asserts this in relation to shamanistic initiatory rites of early Greek religious practices.West 1983.

Israeli, Raphael (2002). Islam in China. p. 292. Lexington Books. . The Turkish Muslims incorporated elements of Turkish Shamanism, which to this date differs Turkish synthesis of Islam from other Muslim societies, and became a part of a new Islamic interpretation, although Shamanistic influences already occurred during the Battle of Talas (752).

Uralic languages are proven to form a genealogical unit, a language family. Not all speakers of these languages live in Siberia or have shamanistic religions. The largest populations, the Hungarians and Finns, live outside Siberia and are mostly Christian. Saami people had kept shamanic practices alive for a long time.

Like Eskimo cultures themselves, examples of shamanism among Eskimo peoples can be diverse. During the Stalinist and post-Stalinist periods, shamanism was prohibited by authorities. Nevertheless, some knowledge about shamanistic practices survived. The last shaman in Sirenik died before 2000, and since then there has been no shaman in the village.

The Dai are mainly Theravada Buddhists. Dai Buddhism also contains many shamanistic beliefs and practices. The Dai were animists before Buddhism became popular and their belief in natural spirits continues. Until very recently, every Dai village had at least one Buddhist temple while larger villages had two to five temples.

Okabe – The cat witch, by Utagawa Kuniyoshi In Japanese folklore, the most common types of witch can be separated into two categories: those who employ snakes as familiars, and those who employ foxes.Blacker, Carmen. The Catalpa Bow : A Study of Shamanistic Practices in Japan. New York: Routledge Curzon, 1999. 51–59.

The novel revolves around the near extinction of humanity by an artificial prion originally designed to help the mentally ill but which becomes a shamanistic pandemic of madness, shape- shifting and death. There are 2 plots-lines which each follow the same set of characters before and after this near extinction.

Evidence of heavy Chu cultural influence appears at Mawangdui. After the Han dynasty, some Confucian scholars considered Chu culture with distaste, criticizing the "lewd" music and shamanistic rituals associated with Chu culture. Chu artisanship shows a mastery of form and color, especially the lacquer woodworks. Red and black pigmented lacquer were most used.

II Part 1a, SIRENIA AND CARNIVORA (Sea cows; Wolves and Bears), Science Publishers, Inc. USA. 1998. Along with reindeer meat, fish is a major component in the Nenets' diet. Nenets housing is conical yurt (mya). They have a shamanistic and animistic belief system which stresses respect for the land and its resources.

The county is proud to unite the five major religious influences in South Korea: Confucianism, Buddhism, Shamanism, Protestantism and Roman Catholicism. There are sites for all these movements in Yangyang. The Seonghwangsa is a shamanistic altar which was traditionally used for sacrificial rites. Yangyang Hyanggyo is a Confucian school, built in 1340.

The grotto has features relevant to the pre-existing shamanistic religion as well. Lastly, he commissioned the Divine Bell of King Seongdeok, named for his father. This bell was finished after his own death during the reign of his son, King Hyegong. It is considered one of the finest examples of Buddhist art.

Allegro's book The Sacred Mushroom and the Cross (1970) argued that Christianity began as a shamanistic cult. In his books The Sacred Mushroom and the Cross and The Dead Sea Scrolls and the Christian Myth (1979), Allegro put forward the theory that stories of early Christianity originated in an Essene clandestine cult centred around the use of psychedelic mushrooms, and that the New Testament is the coded record of this shamanistic cult.John Allegro, The Sacred Mushroom and the Cross 1970 John Allegro The Dead Sea Scrolls and the Christian Myth 1979 Allegro further argued that the authors of the Christian gospels did not understand the Essene thought. When writing down the Gospels based on the stories they had heard, the evangelists confused the meaning of the scrolls.

The practice of Kaharingan differs from group to group, but shamans, specialists in ecstatic flight to other spheres, are central to Dayak religion, and serve to bring together the various realms of Heaven (Upper-world) and earth, and even Under-world, for example healing the sick by retrieving their souls which are journeying on their way to the Upper-world land of the dead, accompanying and protecting the soul of a dead person on the way to their proper place in the Upper-world, presiding over annual renewal and agricultural regeneration festivals, etc.See Scharer, ibid., for many examples of shamanistic soul flight, ceremonies, etc. The most detailed study of the shamanistic ritual at funerals is by Waldemar Stöhr, Der Totenkult der Ngadju Dajak in Süd-Borneo.

Turkic peoples like the Karluks (mainly 8th century), Uyghurs, Kyrgyz, Kazakhs, and Turkmens later came into contact with Muslims, and most of them gradually adopted Islam. Some groups of Turkic people practice other religions, including their original animistic-shamanistic religion, Christianity, Burkhanism, Jews (Khazars, Krymchaks, Crimean Karaites), Buddhism and a small number of Zoroastrians.

Failing this, the patient dies. The soul then becomes a spirit. The balian, as in any traditional shamanistic culture, occupies a very special place in Subanen religious and social life. The balian are believed to be capable of visiting the skyworld to attend the great gatherings of the deities, known as bichara (assembly or meeting).

Necklace made with fruits of Dipteryx micrantha Among the Ese Eja people, the plant is mixed with Banisteriopsis for use as an element in shamanistic rituals. According to Alexiades this is a recent non-indigenous practice. The tree is seen as a "teacher plant", and hallucinogenic visions of the tree symbolize concrete (houses) and the future/modernity.

Ritual of the Bacabs is the name given to a manuscript from the Yucatán containing shamanistic incantations written in the Yucatec Maya language. The manuscript was given its name by Mayanist William E. Gates due to the frequent mentioning of the Maya deities known as the Bacabs. A printed indulgence on the last pages dates it to 1779.

The people of Monyul practiced a shamanistic religion, which emphasized worship of nature and the existence of good and evil spirits. During the latter part of this period, historical legends relate that the mighty king of Monyul invaded a southern region known as the Duars, subduing the regions of modern Assam, West Bengal, and Bihar in India.

The indigenous population of Australia have a shamanistic religion, which includes a pantheon of gods. The rainbow serpent god Ungud has been described as androgynous or transgender. Shaman identify their erect penises with Ungud, and his androgyny inspires some to undergo ceremonial subincision of the penis. Angamunggi is another transgender rainbow-serpent god, worshipped as a "giver of life".

Seitenkyū, a Taoist temple in Sakado, Saitama. Taoism is believed to be the inspiration for spiritual concepts in Japanese culture. Taoism is similar to Shinto in that it also started as an indigenous religion in China, although it is more hermetic than shamanistic. Taoism's influence can be seen throughout the culture but to a lesser extent than Confucianism.

Gurung villages have their own local deities. Gurung shamanism ascribes fundamental symbolic significance to death. The rites, called pae (also pai and pe), are often shamanistic analogs or complements to Tibetan Buddhist rituals. The funerary rite is the central ceremony, entailing three days and two nights of rituals to send souls to the Land of the Ancestors.

The three highest dances are secret, called hai'likula (a word meaning magical or shamanistic) and commoners are not permitted to know the details. Jesters are used to entertain the crowd as dancers would make their preparations behind a screen. They also will dance in select dances. The position of jester is hereditary via the matrilineal line.

Shared traits in Mesoamerican mythology are characterized by their common basis as a religion that—though in many Mesoamerican groups developed into complex polytheistic religious systems—retained some shamanistic elements.Bernard R. Ortiz de Montellano Aztec Medicine, Health, and Nutrition New Brunswick; Rutgers University Press. 1990, pp. 67–71 xoloitzcuintle is one of the naguales of the god Quetzalcoatl.

Shamans often are associated with nervous disorders, and in some cases are prone to seizure. Shamans can also be divided into "White" shamans that summon good spirits and "Black" shamans that summon malicious ones. Yellow shamanism refers to shamanistic practices that have been heavily influenced by Buddhism. Shamans exist to heal, especially in regards to psychological illnesses.

The people constructed primitive storage bins, cists, and shallow pit-houses. At this stage, evidence suggests that the beginning of a religious and decision-making structure had already developed. Shamanistic cults existed, and petroglyphs and other rock art indicate a ceremonial structure as well. Groups appear to be increasingly linked into larger-scale decision-making bodies.

In folklore the werewolves represent the cycle of legends of essentially shamanistic content - a man turning into animal and reverse - that were modified by the xenophobic in-group/out-group hatred and the witch-hunt of the Baroque era church's inquisition, fighting against the loss of power after the scientific progress in Renaissance and the Enlightenment.

Priestly practitioners of the Gurung Dharma include Bon Lam (Lama), Ghyabri (Ghyabring) and Pachyu (Paju). Shamanistic elements among the Gurungs remain strong and most Gurungs often embrace Buddhist and Bön rituals in communal activities. According to the 2011 census, the majority of the Gurungs practise Buddhism (62.72%) also Hinduism (32.18%). However, a small minority practises Bonpo religion (2.32%).

The second then proceeds to argue that these familiar spirits were not simply a part of popular folklore, but reflected the existence of a living visionary tradition, which was shamanistic and pre-Christian in origin. Finally, in the third part of the book, Wilby looks at the significance of this tradition for Britain's spiritual heritage. Reviews of the book published in specialist academic journals were mixed, with some scholars supporting and others rejecting Wilby's theory, although all noted the importance of such a work for witchcraft studies. Wilby meanwhile would go on to expand her theory by focusing it in on the case of the accused witch Isobel Gowdie for her second book, The Visions of Isobel Gowdie: Shamanistic Visionary Traditions in Early Modern British Witchcraft and Magic (2010), also published by Sussex Academic Press.

In the performing arts, Korean storytelling is done in both ritualistic shamanistic ways, in the songs of yangban scholars, and the crossovers between the visual arts and the performing arts, which are more intense and fluid than in the West. Depicted on petroglyphs and in pottery shards, as well as wall paintings in tombs, the various performing arts nearly always incorporated Korean masks, costumes with Korean knots, Korean embroidery, and a dense overlay of art in combination with other arts. Some specific dances are considered important cultural heritage pieces of art. The performing arts have always been linked to the fabric arts: not just in costumery but in woven screens behind the plays, ornaments woven or embroidered or knotted to indicate rank, position, or as shamanistic charms; and in other forms to be indicated.

From its mouth burst, fire and its rump streamed water. Buddha tossed golden sand on his back which became land. And this was the origin of the five earthly elements, wood and metal from the arrow, and fire, water and sand. These myths date from the 17th century when Yellow Shamanism (Tibetan Buddhism using shamanistic forms) was established in Mongolia.

Charles Arthur Muses (; 28 April 1919 - 26 August 2000), was a mathematician, cyberneticist and an esoteric philosopher who wrote articles and books under various pseudonyms (including Musès, Musaios, Kyril Demys, Arthur Fontaine, Kenneth Demarest and Carl von Balmadis). He founded the Lion Path, a shamanistic movement. He held unusual and controversial views relating to mathematics, physics, philosophy, and many other fields.

Bakunawa hilt from a Visayan (Panay) tenegre sword. The inidgenous Bakunawa, a serpent-like moon-eating creature in Philippine mythology, was syncretized with the Nāga. It is believed to be the cause of eclipses, earthquakes, rains, and wind. The movements of the bakunawa served as a geomantic calendar system for ancient Filipinos and were part of the shamanistic rituals of the babaylan.

The Bakunawa is a serpent-like dragon in Philippine mythology. It is believed to be the cause of eclipses, earthquakes, rains, and wind. The movements of the Bakunawa served as a geomantic calendar system for ancient Filipinos and were part of the shamanistic rituals of the babaylan. It is usually depicted with a characteristic looped tail and a single horn on the nose.

Advances in the decipherment of Maya script have revealed the central function of mirrors as instruments for ritual scrying. This ritual scrying was the continuation of an ancient divinatory tradition with its ultimate origins in Preclassic shamanistic practices that had been formalised by the Maya priesthood. Mirrors were of considerable value within Maya society and their use was restricted to the elite.

However, ancient Mongol shamanistic traditions went into decline with the demise of Oljeitu and with the rise of rulers practicing a purified form of Islam. With Islamization, the shamans were no longer important as they had been in the Golden Horde and the Ilkhanate. But they still performed in ritual ceremonies alongside the Nestors and Buddhist monks in the Yuan Dynasty.

Pelmuş aims to create a world-metaphor, comprising, by symbol, its entire spiritual history. The symbols should be "read as an old manuscript". Many of them are ancient, archetypical and esoteric. Foremost are Christian symbols (with the cross, the ichthys, the golden fund,... ), but shamanistic (the totem, the vision quest, Spirit guides, ...) and esoteric elements from a myriad of cultures are often present.

Even now the indigenous ethnic groups of Assam, Northeastern India (especially in the Mayong region as well other rural places) have shamanistic medicine man who treats diseases using sorcery as well as witchcraft and black magic for which it was once renowned for. Similar Shamans and Medicine Man are prevalent among the indigenous communities throughout the rural areas of the NE India.

The performance was religiously charged in its reference to the crucifixion of Jesus. Burden himself was not Catholic. Interpretations of the piece include Burden atoning for outcry against his prior body art works, or giving commentary on the forgotten connection between the "people's car" built by Nazi Germany. Art historians did not know whether to classify it as shamanistic or male egotism.

In many cases, Tassel and Sash figures appear to be involved in either dancing, ecstatic behaviour, or both which, according to a study by Michaelson et al., may represent shamanistic rituals or creation ceremonies. Eucalyptus leaves (which can be used as a psychoactive drug) are commonly depicted with Tassel and Sash figures that appear to be in motion. Michaelson et al.

Ashiq combines poetry, storytelling, dance, and vocal and instrumental music into a traditional performance art that stands as a symbol of Azerbaijani culture. It is a mystic troubadour or traveling bard who sings and plays the saz. This tradition has its origin in the Shamanistic beliefs of ancient Turkic peoples."ashik, shaman" – European University Institute, Florence, Italy (retrieved 10 August 2006).

According to Eliade, one of the most common shamanistic themes is the shaman's supposed death and resurrection. This occurs in particular during his initiation.See, for example, Myths, Dreams and Mysteries, pp.82–83 Often, the procedure is supposed to be performed by spirits who dismember the shaman and strip the flesh from his bones, then put him back together and revive him.

Proceeding to discuss evidence for shamanism in Scandinavia, Price casts a critical eye on previous scholarship that has argued for the existence of shamanistic beliefs and practices from the Paleolithic through to the Viking Age, being particularly critical of Jimmy Strassburg's work. He then looks at the arguments that have previously been put forward describing seiðr as shamanic.Price 2002. pp. 312-.

Scarab beetles held religious and cultural symbolism in Old Egypt, Greece and some shamanistic Old World cultures. The ancient Chinese regarded cicadas as symbols of rebirth or immortality. In Mesopotamian literature, the epic poem of Gilgamesh has allusions to Odonata that signify the impossibility of immortality. Among the Aborigines of Australia of the Arrernte language groups, honey ants and witchetty grubs served as personal clan totems.

After his medical license is revoked, Jacoby moves to a mobile home by 2014 and begins broadcasting an internet series as "Dr. Amp." As part of the series, he sells shovels that he spray- paints gold. He starts a possible romantic relationship with Nadine, an avid watcher of his show. The character is rumored to be inspired by the ethnobotanist and shamanistic explorer Terence McKenna.

Journal of Field Archaeology 12(4):391–409 (Haas, 1985: 400) There is also evidence of concentrated luxury goods and foods in the lofty, spacious rooms in the Huaca that suggest it was the residence for the ruling elite. There are amulets and votives figurines recovered that are believed to have been used in shamanistic practices among households. There is a presence of patios in domestic structures.

33, No. 2 (April 1976), 289-290. When these epidemics struck, however, many Huron blamed the Jesuits. Within the religious context, the Jesuits had found themselves in competition with native spiritual leaders, and so often presented themselves as shamans capable of influencing human health through prayer. Aboriginal conceptions of shamanistic power were ambivalent and it was believed that shamans were capable of doing both good and ill.

Mosque in Petropavlovsk, Kazakhstan At the crossroads of Asia, shamanistic practices live alongside Buddhism. Thus, Yama, Lord of Death, was revered in Tibet as a spiritual guardian and judge. Mongolian Buddhism, in particular, was influenced by Tibetan Buddhism. The Qianlong Emperor of Qing China in the 18th century was Tibetan Buddhist and would sometimes travel from Beijing to other cities for personal religious worship.

Some of the Sami people's traditional Noaidi beliefs and practices shared important features with those of some Siberian cultures.Voigt 1966: 296 Some of their joiks were sung during shamanistic rites,Szomjas-Schiffert 1996: 56, 76 and this memory is conserved also in a folklore text (a shaman story).Voigt 1966: 145 As in various cultures of Northern Asia, mimicking sounds from nature can also be present.

Academic reviews of The Night Battles were mixed. Many reviewers argued that there was insufficient evidence to indicate that the benandanti represented a pre-Christian survival. Despite such criticism, Ginzburg would later return to the theories about a shamanistic substratum for his 1989 book Ecstasies: Deciphering the Witches' Sabbath, and it would also be adopted by historians like Éva Pócs, Gabór Klaniczay, Claude Lecouteux and Emma Wilby.

Many Daoist texts were thought to have been revealed to mediums and shamans in states of spirit possession. An early example is the c. 2nd-century CE Taipingjing (Scripture of Great Peace) that describes itself as a tianshu (天書, "celestial book") (Overmyer and Jordan 1986: 37). The Zhen'gao, which was allegedly revealed to the mystic Yang Xi in the 4th century, has strong shamanistic overtones.

These myths are greatly influenced by religious beliefs, particularly Taoist and Confucian, and later incorporated Buddhist teachings. The pre-Confucian and pre-Taoist tradition of China was predominately shamanistic. Male same-sex love was believed to have originated in the mythical south, thus homosexuality is sometimes still called "Southern wind". From this period, numerous spirits or deities were associated with homosexuality, bisexuality and transgender identities.

46-48 However, during the next three centuries these Buddhist, Shamanistic and Christian Turkic and Mongol nomads of the Kazakh Steppe and Xinjiang would also convert at the hands of competing Sufi orders from both east and west of the Pamirs. The Naqshbandis are the most prominent of these orders, especially in Kashgaria, where the western Chagatai Khan was also a disciple of the order.

The Coat of arms of South Africa featured a lion from 1910 to 1932 The lion is an animal symbol in shamanistic rituals of the Nuer people. In other East African cultures, it symbolizes laziness. Scars inflicted by lions are regarded as a sign of courage among the Masai people. The name 'Simba' is a Swahili word for the lion, which also means 'aggressive', 'king' and 'strong'.

She was worshiped around the time of the new moon, especially around the Winter Solstice, and during that time it was taboo to make any kind of noise.www.tjatsi.fo Christian missionaries and priests normally did not understand these Pagan concepts but regarded them as Satanic. The Sami were forcibly converted to Christianity and shamanistic practices forbidden. Sami spirituality brought unearthliness—the spiritual world—to the Sami.

Zuo's poetry, particularly his poem Summoning the Recluse, is regarded as representative of the medieval Chinese "poetry of seclusion" or "poetry of the recluse". Unlike earlier poems, which encouraged readers to leave the wilderness for the official life, Zuo advocates a return to the wilderness. Gaul and Hiltz attribute this change in perspective to the replacement of Shamanistic beliefs with Confucian ethics and Daoist religion.

101, etc. These two are said to be analogous to the two Niō or guardian gate statues, who respectively form the open and closed A-un shapes in their mouths. Rikishi and Konron masks are often mixed up due to their similar features, they possess a darker complexion, bulging eyes, large mouths and jutting teeth Ortolani, Benito. The Japanese Theatre: from Shamanistic Ritual to Contemporary Pluralism.

The 5Rhythms logo 5Rhythms is a movement meditation practice devised by Gabrielle Roth in the late 1970s. It draws from indigenous and world traditions using tenets of shamanistic, ecstatic, mystical and eastern philosophy. It also draws from Gestalt therapy, the human potential movement and transpersonal psychology. Fundamental to the practice is the idea that everything is energy, and moves in waves, patterns and rhythms.

In 1886, Slocum began preaching a message he designated "Tschadam."Carl Waldman, Molly Braun, Atlas of the North American Indian, Facts on File library of American history, Infobase Publishing, 2009; p. 230. Slocum said God had informed him that that Native Americans would be saved if they gave up harmful behaviors such as drinking, smoking tobacco, and gambling. He also warned against shamanistic healers and their rituals.

The story is about a group of eight young "Toadlet" siblings and their struggle for survival in The Great Forest. The Ancients are quite powerful and knowledgeable in shamanistic like magic. According to legend; they had created Toad Hollow, left many symbols of their existence behind and had eventually disappeared. Now, due to unknown reasons, the Toads have to abandon the forest and migrate to Toad Hollow.

Nulgubjishin (Hangul: 눌굽지신), also known as Nadgarishin (Hangul: 낟가리신) is the deity of Nulgub, an area where grain are stored and ground into flour, in Korean mythology, as well as being the deity of grain. He is considered the weakest of the Gashin, the household deities of Korean mythology. There is thus no Gut (shamanistic ritual) nor Bonpuli (a biography of a deity) dedicated to Nulgubjishin.

Buryat boy in a shaman ritual Buryat shaman Tash Ool Buuevich Kunga consecrating an ovoo. A large minority of people in North Asia, particularly in Siberia, follow the religio-cultural practices of shamanism. Some researchers regard Siberia as the heartland of shamanism.Hoppál 2005:13 Compare: The people of Siberia comprise a variety of ethnic groups, many of whom continue to observe shamanistic practices in modern times.

Shaman A noaidi (, , , , , ) is a shaman of the Sami people in the Nordic countries representing an indigenous nature religion. Most noaidi practices died out during the 17th century, most likely because they resisted Christianisation and the king's authority. Their actions were referred to in courts as "magic" or "sorcery" (cf. witchcraft). Several Sámi shamanistic beliefs and practices were similar to those of some Siberian cultures.

Oriole enters the barn moments after Chupo's death, and the two have sex. In the morning, Acacia returns to the house and pleads for Oriole to let China go. Oriole flees back to the swimming hole and stabs the toad, effectively killing China, who has been concealed in the house. Acacia, tired of Oriole using their father's shamanistic magic for evil means, renounces her as her sister.

The Shipibo-Conibo live in the 21st century while keeping one foot in the past, spanning millennia in the Amazonian rainforest. Many of their traditions are still practiced, such as ayahuasca shamanism. Shamanistic songs have inspired artistic tradition and decorative designs found in their clothing, pottery, tools and textiles. Some of the urbanized people live around Pucallpa in the Yarina Cocha, an extensive indigenous zone.

This repeated for five days and nights. On the fifth night, she would return from her run to be sprinkled with fir leaves and bathed, completing the ritual. Boys’ puberty rites were similar to the girls ritual but adds shamanistic elements. The boys ears are pierced, and then he is hit with a bowstring and runs away to fast and bathe in a lake or spring.

Chapter four, "Close Encounters with a Built Cosmos", examines two Neolithic settlements in the Near East - 'Ain Ghazal and Çatalhöyük - and argues that their layout and design may have reflected shamanistic conceptions of cosmology. In doing so, the authors draw parallels with the ethnographically-recorded Barasana people of Amazonia, whose maloca buildings were understood as cosmological microcosms.Lewis-Williams and Pearce 2005. pp. 88-122.

Theatre in China dates back to as early as the Shang dynasty (16th century BC?– 1046 BC). Oracle bone records reference rain dances performed by shamans, while the Book of Documents mentions shamanistic dancing and singing. For the Zhou dynasty ( 1046 BC – 256 BC), evidence from the Chu Ci suggests that in the 4th or 3rd century BC State of Chu, shamans performed with music and costumes.

Plato (Charmides 158C) classes him amongst the "Thracian physicians" who practice medicine upon the soul as well as the body by means of "incantations" (epodai). A temple to Persephone at Sparta was attributed to Abaris by Pausanias (9.10). Alan H. Griffiths compares Abaris to Aristeas in terms of being a "shamanistic missionary and savior-figure" and notes Pindar places Abaris during the time of Croesus.

According to shamanic tradition, a person's soul is called a wind horse (хийморь, Khiimori). The wind horse is depicted on the official Mongolian coat of arms, which features a winged horse. Among the shamanistic tngri, the 99 highest divinities of Tengerism, there is an equestrian deity called Kisaγa Tngri who protects souls (and also riches). Another divinity, Ataγa Tngri, is a protector of horses themselves.

The ritual to get the dayal into the shamanistic or the ecstatic state, need music, smoke and blood of goat. Music is played by the musicians ('). The orchestra has three instruments, namely Dadang (Drum), Daamal (two hemi-spherical drums) and Surnai (Shenai) or Gabi (local variant of reed pipe). For the smoke juniper leaves and Syrian rue (local name Supandur) are put on fire.

In particular, Kim Dong-ri thought that, in order to overcome the chaos and unease of the 20th century, we needed to create a new type of human and a god or gods with a different temperament from those that exist today. And it was through the image of a Shamanistic human that Kim Dong-ri pursued this ideal of a “new type of human.”Kim, Dong-ri. “Afterword to Eulhwa- Shamanism and My Literature: The Problem Humans Face at the Edge of the Cliff.” In The Complete Works of Kim Dong-ri: Volume 2 – Eulhwa, by Kim Dong-ri (Gaegangmunyae, 2013), 252-255. In this sense, as noted by one critic, Kim Dong-ri didn’t imagine a world in which man and god, and heaven and Earth, were separated—instead, through a Shamanistic world view, he searched for the possibility that humans could become gods.

Gyeonmyo jaengju has been passed down orally all around Korea so that more than fifteen variations of the tale are included in major Korean folktale collections such as Hanguk gubi munhak daegye (한국구비문학대계 Compendium of Korean Oral Literature). During a shamanistic rite called Mangmutgut“Mangmutgut” is a shamanistic rite mainly performed in the Hamgyeong Province of Korea to guide a dead person’s soul to heaven. It is also called “Mangmugigut.” Kim Eun-hee, “Mangmugigut,” Encyclopedia of Korean Folk Religion. Choi Gil-seong, “Mangmutgut,” Encyclopedia of Korean Folk Culture. primarily performed in the Hamgyeong Province of Korea, a song called Donjeon puri (돈전풀이The Origin of Money)Kim Heon-seon, “Donjeon puri,” Encyclopedia of Korean Folk Religion. Hong Tae-han, “Donjeon puri,” Encyclopedia of Korean Folk Literature. is performed to lyrics about a protagonist who comes into possession of a treasure with help from a snake and a cat.

In Ginzburg's view both the benandanti tradition and Thiess's werewolf tradition represented surviving remnants of a shamanistic substratum that had survived Christianization.Ginzburg 1983. pp. 28-32. In his 1992 paper on the life and work of Ginzburg, the historian John Martin of Trinity University in San Antonio, Texas expressed his support for Ginzburg's hypothesis, claiming that Thiess' role was "almost identical" to that of the benandanti.Martin 1992. p. 614.

This form of money is said to have originated from sacrificial tokens used in the Temple of Apollo Delphinios. M. L. West speculated that early Greek religion, especially the Orphic Mysteries, was heavily influenced by Central Asian shamanistic practices. A significant amount of Orphic graffiti unearthed in Olbia seems to testify that the colony was one major point of contact.West, M. L., The Orphic Poems, Oxford : Clarendon Press, 1983. .

All other aspects of the religious life of Muslim Filipinos have been taken over by Islamic religious leaders. A direct equivalent of the Christian Filipino "faith healers" and albolaryo are Islamized shamans known as pandita or guru. They follow Islam but also provide traditional healing practices and cultural rituals retained from their shamanistic past. They usually perform minor rites like aqiqah (cutting the hair of the firstborn) and ruqqiya (exorcism).

Mistress of the North, Louhi attacking Väinämöinen in the form of a giant eagle with her troops on her back. (The Defense of the Sampo, Akseli Gallen-Kallela, 1896) Louhi, the Mistress of the North, is the shamanistic matriarch of the people of Pohjola, a people rivalling those of Kalevala. She is the cause of much trouble for Kalevala and its people. Louhi at one point saves Väinämöinen's life.

The Seljuks nomads, Turkish speaking and occasionally shamanistic. Behaviours that were very different from those of their sedentary, Arabic speaking subjects. This was a difference that weakened power structures when combined with the Seljuks habitual governance of territory based on political preferment and competition between independent princes rather than geography. Byzantine Emperor Romanos IV Diogenes attempted to suppress the Seljuks sporadic raiding in 1071 but was defeated at the Manzikert.

The Crown of Baekje refers to several artifacts excavated that are believed to be the royal headgear of the kings, queens, and nobility of the Baekje Kingdom. Some of the crowns follow the same tradition as Silla crowns in that they share the tree-motif and the hints of shamanistic traditions. However, the diadems of the kings and queens suggest that Baekje people had a distinct tradition for their royal headgear.

Green Lantern vol. 4 #31 (April 2008) Atrocitus' association with the Empire of Tears granted him a great deal of shamanistic magic, which he used to forge the Red Lantern rings and divine the location of William Hand. Atrocitus is highly intelligent, able to construct the energy-draining device later used by Black Hand from simple gun and computer parts. Before the Manhunters destroyed sector 666, Atrocitus was a psychologist.

The Number of Man refers to the Book of Revelation, and its complex montage of sinister apparitions and skulls is deliberately obscure.Woods 2005, p. 29. Various late works are shamanistic and metaphysical, such as the sacral Wake for a Shuswap. This 1971 painting depicts a Secwepemc First Nations memorial taking place around a fire, the participants saturated in bright reds and blues, enveloped by the blackness of night.

According to Götze, the pictures capture th "spirit and energy" of the place where the soil was gathered. German theatre researcher Christopher Balme described Götzes role during the emergence of his works as that of a "medium in a shamanistic sense". During the course of the project, Götze visited various European and North American countries as well as e.g. Australia, Brazil, Egypt, Japan, Madagascar, New Zealand, South Africa, Tibet and Venezuela.

They live on ordinary rice, corn and vegetable production, swine and poultry, gathering, hunting, embroidery, and basket work. Their religion is a form of shamanistic animism with a cult of ancestors and spirits, and a belief in three souls. Certain spirits protect the people within the village boundaries while others maintain their influence over the plant and animal kingdom outside the village. Hmong women are renowned for their embroidery and weaving.

Nagualism is linked with pre-Columbian shamanistic practices through Pre- classic Olmec depictions that are interpreted as human beings transforming themselves into animals. The system is linked with the Mesoamerican calendrical system, used for divination rituals. Birth dates often determine if a person can become a nagual. Mesoamerican belief in tonalism, wherein every person has an animal counterpart to which his life force is linked, is drawn upon by Nagualism.

Gwiazdoń (meaning "of stars") is a Polish surname, also found in Belarus and parts of Russia. It may have been a surname given to early shamanistic astronomers to the Pole tribes. Many Gwiazdoń or Gwiazdon families live in the southern part of Poland, in the region of Zakopane and Nowy Targ. This surname appears also in the United States, but generally only among third- and fourth- generation Polish-Americans.

Their nucleus could have developed in a remote past from cultural interactions between the Proto-Indo-Europeans, speakers of the Proto-Uralic language, and ancient populations of the Caucasus.Ginzburg 1991, pp. 216–17 A third possibility is derivation from structural characteristics of the human mind. This is suggested by the persistence of the shamanistic phenomena over a long period, and their dispersion over a large area in culturally disparate societies.

This would, however, require more studies to confirm the existing questions regarding such claims. There is another possible explanation for the current state of female- dominated pulingaw practices. The Puyumas were previously a shaman-hunting society where men were in charge of shaman rituals and hunting. Eventually, as Puyuman men focused more on agricultural practices (considered a shameful practice for men), they left the shamanistic practices to mostly women.

Religion, as practiced in Japan today, includes Shintoism (83.9%), Buddhism (71.4%), Christianity (2%), and other (7.8%). Total adherence exceeds 100% because many identify with both Shintoism and Buddhism. Shinto shrines, honoring gods and goddesses of ancient Japanese mythology, decorate the landscape of Japan. Shintoism is based on earlier animistic and shamanistic traditions, and contains many concepts crucial to daily Japanese life today including cleanliness of the body and home.

The often horrifying or grotesque masks were used in shamanistic practices for their ability to evoke fear, and humor, in ceremonial rites. The masks were often made of alder wood, with several coats of lacquer to give the masks gloss, and waterproof them for wearing. They were usually also painted, and often had hinges for mouth movement. Typically one sees the following some of which are designated as national cultural properties.

Because the poor people are upset by > this, from now on, Musulman [Muslim] Huihui and Zhuhu [Jewish] Huihui, no > matter who kills [the animal] will eat [it] and must cease slaughtering > sheep themselves, and cease the rite of circumcision. Genghis Khan arranged for the Chinese Taoist master Qiu Chuji to visit him in Afghanistan, and also gave his subjects the right to religious freedom, despite his own shamanistic beliefs.

'Noro' generally administer public or communal ceremonies while 'Yuta' focus on civil and private matters. Shamanism is also practiced in a few rural areas in Japan proper. It is commonly believed that the Shinto religion is the result of the transformation of a shamanistic tradition into a religion. Forms of practice vary somewhat in the several Ryukyu islands, so that there is, for example, a distinct Miyako shamanism.

Davis, xlv-xlvi Text (in Chinese): 離騷. The second section, in standard modern order, the "Nine Songs" ("Jiu Ge"), despite the "Nine" in the title, actually includes eleven discrete parts or songs. These seem to represent some shamanistic dramatic practices of the Yangzi River valley area involving the invocation of divine beings and seeking their blessings by means of a process of courtship. Text (in Chinese): 九歌.

Religions among the Northern and Southern Tepehuanes are Tepehuán mythology, Catholic, Animistic and Shamanistic beliefs. Traditions and religion Death and the dead among the three Tepehuán culture have an important meaning at all times. Relatives are damaged by their dead when they fail to religious rules. When someone dies fingers are cut deceased symbolically placing a black thread on the neck and do not see it when deposited in the pit.

The Pawnee had a distinct and developed religion built on geographical landmarks and elaborate ritualism before European contact. Priests presided over rituals that commemorated the people's belief in their heavenly origins, and doctors attributed their healing ability to shamanistic powers. The Pawnee believed that animals were the "terrestrial media for celestial gods", serving as a sort of lower deity that enabled doctors. Therefore, animals were prominently involved in Pawnee religion.

Ashevak's sculpture, Drum Dancer was inspired by his dream of a man with three arms. Other visual elements in Ashevak's creations included varying sizes and shapes of eyes. According to the shamanistic belief, certain spirits acted as the angakkuq eyes, and they could fly over long distance and report to the angakkuq what they had seen. Moreover, Ashevak's use of incised lines was related to the Thule culture.

During the Ming Dynasty, Confucianism was at the center of China's philosophy and religion. Unlike their Daoist counterparts, the elite Confucian literati sought to end shamanistic practices through assimilation and suppression. This was important to Confucians because they saw shamans as a lower class and wanted to create a distinct separation from them. This proved difficult because shamanism, unlike Daoism and Buddhism, had no central tradition, ideology, or location.

The Spanish colonization of the Philippines and the introduction of Catholic Christianity resulted in the extinction of most native shamanistic practices. Christianity was initially seen by native Filipinos as another type of anito. The Spanish missionaries exploited this misconception in their successful conversion and occupation of most of the islands with minimal military support. Spanish friars were seen as "shamans" whose souls and spirit guides were apparently more powerful than the native ones.

Itneg shamans (the two women in the foreground) conducting a sayang ritual (c. 1922) Most babaylan inherited their status from an older babaylan they were apprenticed to, usually a relative. In some cultures, like among the Isneg people, older shamans can choose apprentices from among the eligible young women of the village. A few, however, become babaylan after experiencing what has been termed a "shamanistic initiatory crisis" (also "shamanic illness" or "shamanic madness").

Cheoyongmu is a representative Korean mask dance based on the legend of Cheoyeong (처용, 處容), a son of the Dragon King of the Eastern Sea. It is also the oldest surviving Korean court dance created during the Unified Silla period. Cheoyongmu also has been considered as a shamanistic dance because it was performed to drive off evil spirits at the end of the year. The dancer’s movements are usually majesty and vigour.

The only priest figures mentioned are the Bird priest and the Priestess, which are major Moche icons, but not found at Pampa Grande. Shamanistic traditions were performed using figurines in order to cure illness, help with pregnancy and fertility, and to recognize rights of passage. The social standing of the shamans have never been discussed in the sources. The evidence for domestic ancestor worship suggests the elite were also partaking in ancestor worship.

7–11 世紀景教在陸上絲綢之路的傳播 Today there are several groups that support a revival of the ancient traditions. Especially after the collapse of the Soviet Union, many in Central Asia converted or openly practice animistic and shamanistic rituals. It is estimated that about 60% of Kyrgyz people practice a form of animistic rituals. In Kazakhstan there are about 54.000 followers of the ancient traditions.

The joik is a unique form of cultural expression for the Sami people in Sápmi.Yoik of the Wind Shamanistic chant meets modern electronics This type of song can be deeply personal or spiritual in nature, often dedicated to a human being, an animal, or a landscape as a personal signature.Tradisjonell klassisk joik - Traditional Classical Sami Yoik - Arbevirolas Luohti Improvisation is not unusual. Each joik is meant to reflect a person or place.

He put goat horns on his head as in shamanistic tradition to look like a goat. The outfit also included a mask made of birch bark and a sheepskin coat worn inside-out. Feeding small birds at Christmas is an old tradition and the peasant culture’s ritual that brought good luck to farming. The purpose of the barley or oat sheaf was to keep the birds away from the crop in the summer.

Shamanistic rituals are no longer practiced, although some elders have information about these rites. Song and dance have continued to be celebrated by Alaska Natives.Alaska Native Collections It was named for the two messengers sent to invite the guest village to the festival. Two Messengers (kivgak dual kivgaq sg in Iñupaq; kevgak dual kevgaq sg in Yup'ik) would travel from host village to another village to invite the people to the Kivgiq.

Another major variation, popular among Mongols of Inner Mongolia's northeastern Khülünbüir region, resembles deer bounding (kharailtaa). All considered, the Üjümchin "magshikh" dance seems more strikingly robust-looking, partly due to the wrestler's dazzling apparel and partly the style of the dance itself. In contrast, the phoenix style of Mongolia appears to exhibit a greater degree of elegance. Mongol wrestling dance has its original forms in shamanistic rituals where people imitated movements of various animals.

His intimate connection to wolves is evident from his epithet Lyceus, meaning wolf-like. But Apollo was also the wolf-slayer in his role as the god who protected flocks from predators. The Hyperborean worship of Apollo bears the strongest marks of Apollo being worshipped as the sun god. Shamanistic elements in Apollo's cult are often liked to his Hyperborean origin, and he is likewise speculated to have originated as a solar shaman.

Seohaean baeyeonsingut is a shamanistic ritual that takes place on top of a boat in the Korea's West Coast region. It is performed to the gods to ask for abundant catches of fish at sea. It's South Korea's Important Intangible Cultural Properties 82–2. July 7 is the day when fishermen lost at sea can see the Big Dipper, the brightest stars that will help them find their way like a compass.

A golden girdle found in the tomb is another important symbol of royalty and is only found in royal tombs. The girdle is about two metres in length, and is made up of 39 plaques, with various charms dangling from the main belt.Nelson, (1993) pp.249-257 The golden crown found in this tomb is notable for its intricate open metal-work inner cap containing images of bird wings, which is symbolic of shamanistic practices.

Norse society also contained practitioners of Seiðr, a form of sorcery which some scholars describe as shamanistic. Various forms of burial were conducted, including both inhumation and cremation, typically accompanied by a variety of grave goods. Throughout its history, varying levels of trans-cultural diffusion occurred among neighbouring peoples, such as the Sami and Finns. By the twelfth century Old Norse religion had succumbed to Christianity, with elements continuing into Scandinavian folklore.

The traditional religion of the Nganasans is animistic and shamanistic. Their religion is a particularly well preserved example of Siberian Shamanism, which remained relatively free of foreign influence due to the Nganasans' geographic isolation until recent history. Because of their isolation, shamanism was a living phenomenon in the lives of the Nganasans, even into the beginning of the 20th century. The last notable Nganasan shaman's seances were recorded on film by anthropologists in the 1970s.

Kvaerne, "Study of Bon in the West," 473-4. Hoffmann contrasted this animistic-shamanistic folk religion with the organized priesthood of Bonpos which developed later, according to Hoffmann with influence from Gnosticism, Shaivism, and Buddhist tantras.Kvaerne, "Study of Bon in the West," 474. Hoffmann's study was foundational for Western understandings of Bon, but was challenged by a later generation of scholars influenced by David Snellgrove, who collaborated with Bonpo masters and translated Bonpo canonical texts.

Illustration of The Song of Uvavnuk by Fiann Paul and Natalie Caroline Uvavnuk was an Inuk woman born in the 19th century, now considered an oral poet. The story of how she became an angakkuq (spiritual healer), and the song that came to her, were collected by European explorers of Arctic Canada in the early 1920s. Her shamanistic poem-song, best known as "Earth and the Great Weather". has been anthologised many times.

Watson was among four CNN reporters who appeared on the Charlie Rose show to discuss the war in Syria. For relief and respite from the emotional toll of covering war and devastation, Watson said he has used therapy sessions and balances his reporting with feature stories, for example a millionaire doctor in the mountains of Kyrgyzstan using hypnosis and shamanistic traditions to treat heroin addicts and Kangal sheepdogs in the Turkish highlands of Anatolia.

The Azusa Yumi was utilized for summoning deities in a pre-Buddhist ritual, likely involving the blind. The role of early biwa hōshi in delivery the vocal performance of battle tales "to allay the fury of slain warriors' ghosts" further implies a shamanistic qualification of the blind. Historical references suggest biwa hōshi were involved in both divination and also in this fundamental role of placating aggravated spirits, especially those killed in battle.De Ferranti: 25.

Miko in Meiji Shrine, Tokyo The position of a shaman passed from generation to generation, but sometimes someone not directly descended from a shaman went voluntary into training or was appointed by the village chieftains. To achieve this, such a person had to have some potential. Several characteristics could be seen as a sign a person was called towards shamanism: neurosis, hallucinations, unusual behavior and hysteria. These conditions are still referred to as ‘shamanistic sicknesses’.

GURPS Ice Age gives players information on early man, rules for using these characters in a GURPS game, shamanistic magic and spells, and details on how to set up a prehistoric campaign. The included adventure is suitable for play over 2-3 sessions. GURPS Ice Age includes rules and setting material for games that are set in the time of prehistoric man. Ice Age also introduced a system of rules for shamanic magic.

Olaf II managed to bring English clergy to his country. Norway's conversion from the Norse religion to Christianity was mostly the result of English missionaries. As a result of the adoption of Christianity by the monarchy and eventually the entirety of the country, traditional shamanistic practices were marginalized and eventually persecuted. Völvas, practitioners of seid, a Scandinavian pre-Christian tradition, were executed or exiled under newly Christianized governments in the eleventh and twelfth centuries.

Furthermore, he lists a total of 240 names which have been applied to Óðinn in the Norse literature, illustrating his multi-faceted role in Norse religion. Moving on to look at another deity, Freyja, Price discusses her association with magic and sorcery, before then discussing shamanistic and magical elements in pagan Norse cosmology.Price 2002. pp. 97-111. Price goes on to look at the "performers" of Seiðr, the majority of whom were apparently female.

RFE/RL 2012-01-31. At the same time, the Kyrgyz authorities do not go for the official registration of "Tengirchilik" (Теңирчилик) and other Tengrist associations. They are related to Tengrism or are part of it also movements within the framework of the anti- shamanistic Burkhanism (Ak Jang) that arose in 1904 in Altai and the ethnic faith Vattisen Yaly in Chuvashia, Russia. Articles on Tengrism have been published in social-scientific journals.

From 552 to 745, Göktürk leadership united the nomadic Turkic tribes into the Göktürk Empire. The name derives from gok, "blue" or "celestial". Unlike its Xiongnu predecessor, the Göktürk Khanate had its temporary khans from the Ashina clan that were subordinate to a sovereign authority controlled by a council of tribal chiefs. The Khanate retained elements of its original shamanistic religion, Tengriism, although it received missionaries of Buddhist monks and practiced a syncretic religion.

Many of the 'dancing' figures are decorated with unusual patterns and may be wearing masks and other festive clothing. Other paintings, depicting patterned quadrilaterals and other symbols, are obscure in their meaning and may be non-representational. Similar symbols are seen in shamanistic art worldwide. This art form is distributed from Angola in the west to Mozambique and Kenya, throughout Zimbabwe and South Africa and throughout Botswana wherever cave conditions have favoured preservation from the elements.

Dr. Laderman had a long career as a professor, lecturer, editor, and reviewer, as well as a writer. Among the institutions she was associated with were Yale University, Hunter College, and Brooklyn College, but most of all, Fordham University and City College. Among her many honors and awards was a stint as a Resident Scholar of the Rockefeller Foundation's center in Bellagio, ItalyLaderman, Carol. Taming the Wind of Desire: Psychology, Medicine and Aesthetics in Malay Shamanistic Performance.

These efforts continued into the Liao dynasty, with Emperor Xingzong funding several projects in the years immediately preceding 1052.Shen (2001), 266-269. The Mahavira Hall of Shanhua Temple, built in the 11th century in Datong Evidence from excavated Liao burial sites indicates that animistic or shamanistic practices were fused with Buddhism and other practices in marriage and burial ceremonies. Both animal and human sacrifices have been found in Liao tombs, alongside indications of Buddhist practice.

A group of five highly specialized individuals are brought together by the British government to hypothesize about the future of human culture. Discovering the results, the group decide to act on it by creating an unusual artificial intelligence using a combination of technology and shamanistic magic, which makes its way into the world. The group, now disbanded, finds itself brought back together when the intelligence reemerges, creating specialized havok that draws inspiration from mythology and superstition.

"The art that's made in this big funny town," Chicago Daily News, March 20, 1971. Frank Piatek, N.A.M.E. Gallery installation, mixed media, 1975. Piatek developed his second body of introverted, shamanistic work in the early 1970s, during a time of personal and artistic crisis; writers identify key its themes as death and rebirth, macrocosm and microcosm, myth and the collective unconscious.Lyon, Christopher. "Frank Piatek moves beyond tube shapes," Chicago Sun-Times, December 23, 1984, p. 12.

They become, in essence, part of the family. The abyan of a deceased shaman will often "return" to a living relative who might choose to become a shaman as well. The abyan are essential in shamanistic rituals as they prevent the shaman's soul from getting lost in the spirit world. They also communicate entreaties on behalf of the shaman to more powerful spirits or deities, as well as fight evil spirits during healing or exorcism rituals.

In 2011, Fleming made an appearance with the Paranormal Cops on an Italian TV series called Voyagers. They investigated the allegedly haunted building known as Casa Madrid in Chicago, IL and their voices were dubbed in Italian. In 2011, Fleming co-produced, along with Picture Shack Entertainment, a one-hour special called Raising The Dead about his shamanistic trip to Jamaica to learn the practice of Obeah and Myal. The special aired on Animal Planet in 2012.

Berzin, Alexander, as above Chan Buddhism was introduced via east Tibet from China and left its impression, but was rendered of lesser importance by early political events.Berzin, Alexander. Study Buddhism: From the outset, Buddhism was opposed by the native shamanistic Bon religion, which had the support of the aristocracy, but with royal patronage, it thrived to a peak under King Rälpachän(817–836). Terminology in translation was standardised around 825, enabling a translation methodology that was highly literal.

This event ran across the Annuals of the five then-Vertigo titles – Animal Man, Swamp Thing, Black Orchid, The Books of Magic and Doom Patrol – book- ended by two Children's Crusade issues co-written by Neil Gaiman, and starring his Dead Boy Detectives. A brief run by Jerry Prosser and Fred Harper (#80–89) featured a re-reborn Buddy as a white-haired shamanistic figure before the series was canceled after the 89th issue due to declining sales.

The Sami, who originally had their own shamanistic religion, were converted to Lutheranism by Swedish missionaries in the 17th and 18th centuries. Citizens of foreign nations, mainly Russians, were granted freedom to practice Eastern Orthodox Christianity since the Treaty of Stolbovo in 1617. Anglican and Calvinist foreigners were granted freedom to practice their religions in Stockholm (1741) and Gothenburg (1747). Similar liberties were granted Catholics in 1781, and an apostolic vicar was sent to Sweden in 1783.

Both magic and religion contain rituals. Most cultures have or have had in their past some form of magical tradition that recognizes a shamanistic interconnectedness of spirit. This may have been long ago, as a folk tradition that died out with the establishment of a major world religion, such as Judaism, Christianity, Islam or Buddhism, or it may still co-exist with that world religion.Magic and Religion Coptic Christians were writing magical spells from the 1st to 12th centuries.

In 1980, inspired by her interest in Edgar Cayce, Mircea Eliade and Michael Harner, and prompted by ecological concerns shared with her collaborator Othello Anderson, Shaffer began enacting self-designed shamanistic rituals as a form of spiritual intervention.Griffin, David Ray. Sacred Interconnections: Postmodern Spirituality, Political Economy, and Art, New York: SUNY Series in Constructive Postmodern Thought, 1991. Anderson documented the rituals in sequential photographs that were later exhibited with elements (ceremonial garments and objects) from the performances.

Mun or Munism (also called Bongthingism) is the traditional polytheistic, animist, shamanistic or Bon, and syncretic religion of the Lepcha people. It predates the seventh century Lepcha conversion to Lamaistic Buddhism, and since that time, the Lepcha have practiced it together with Buddhism. Since the arrival of Christian missionaries in the nineteenth century, Mun traditions have been followed alongside that religion as well. The traditional religion permits incorporation of Buddha and Jesus Christ as deities, depending on household beliefs.

The two men after the fight exchange sisters with a marriage alliance, such that a brother and sister marry the other sister and brother. This epic focuses on the peacemaking and a heroic tradition where no blood is spilled. The celebration of the double marriage is a representation of the elimination of enmity, meaning that the next generation will no longer have these enemies.Stanyukovich, Maria V. A Living Shamanistic Oral Tradition: Ifugao Hudhud, the Philippines. Report.

Jang Bogo was worshipped as a god after his death, especially on the small island of Jangdo. The shamanistic temple on the island worships 'Great General Song'; however, according to the islanders, 'Great General Song' is a title of Jang Bogo. There is a myth about Jang Bogo ('General Jang') and 'General Eom', Jang Bogo's son-in-law, retold in the region. General Eom, who was General Jang's son-in-law, lived in the Eomnamut Valley.

Radagast the Brown appears briefly in The Hobbit and The Lord of the Rings. His role is so slight that it has been described as a plot device. He played a more significant part in Peter Jackson's The Hobbit film series. Some aspects of his characterisation were invented for the films, but the core elements of his character, namely communing with animals, skill with herbs, and shamanistic ability to change his shape and colours, are as described by Tolkien.

The art found at the Mamuno sites is distinct from the Shamanistic form found in eastern Botswan The Mamuno monument also known as Kangumene rock engravings is a historical site in Botswana located north west of the border post called Mamuno border which enters Namibia in a district called Ghanzi district. There are so many different engravings at Mamuno ranging from print outs to geometrical designs. Types of print out include the animals and human prints on stone walls.

Although most Laestadians are Lutheran and they are often termed Apostolic Lutherans, it is an interdenominational movement, so some are Eastern Orthodox. Eastern Orthodox Laestadians are known as Ushkovayzet (article is in Russian).Karelian religious movement Uskhovayzet Laestadian charismaticsm has been attributed to influences from the shamanistic ecstatic religious practices of the Sami, many who are Laestadians today. The charismatic movement has not exerted the same influence on the Orthodox Church that it has on other mainstream Christian denominations.

Inunnguaq, "like a human form" (Inuksuk) While the artistic productions of the Dorset were almost exclusively shaped by shamanistic ritual and myths, such influences are barely detectable in Thule art. The utensils discovered in excavations of well-preserved Thule dwellings show only decorative incisions. These utensils were almost entirely functional, with no ritual purpose. Small figurative carvings in ivory of female figures, water birds, and whales have also been found in Thule sites, but in relatively small numbers.

A Turkish > child cut it, a Hungarian child cured it. With a whistle, with a drum, and > with a reed violin. Károly Viski quotes this song in reference to the shamanistic origin of the text: > If we remember that the Hungarians, like many other people, were adherents > of Shamanism in a certain period of their ancient history, these remnants > can easily be understood. But the Shaman, the priest of the pagan Shamanism, > is not only a fortune teller [….

This event ran across the Annuals of the five then-Vertigo titles --- Animal Man, Swamp Thing, Black Orchid, The Books of Magic, and Doom Patrol—book-ended by two Children's Crusade issues co-written by Neil Gaiman, and starring his Dead Boy Detectives. A brief run by Jerry Prosser and Fred Harper featured a re-reborn Buddy as a white-haired shamanistic figure before the series was canceled after the 89th issue due to declining sales.

A recreated Seonangdang on display at the Lotte World Folk Museum in Seoul Seonangdangs were located on the hills or ridges near the village. There are five varieties of Seonangdang; # The most common form of Seonangdang is a stone tower located next to or around a large tree. The tree was called the Shinmok (Holy Tree), where a Gut (a shamanistic ritual) was held. # Another form of Seonangdang was just a stone tower with no tree.

Stylistically, Aikantaite is a fusion of various styles, including ambient, acoustic, neofolk and metal, with the resulting mixture often described as shamanistic. The album's sound is centered on kanteles that Tolonen had made himself. Two types of this instrument were used, a 15-string acoustic and a 12-string electric, the sound of which is often confused with that of an electric guitar. Lapland drums, sleigh bells and rainsticks were also utilized, as well as various electronic instruments.

The idea of a conceptual belief system was expanded upon using neuropsychology. Together with Thomas Dowson, Lewis-Williams explored the relationship between universal neuropsychological patterns in the wiring of the human brain and practices in shamanistic societies. Using data produced from laboratory experiments with hallucinogens, they proposed a neuropsychological model with multiple stages of hallucinations experienced during altered states of consciousness. Simply put, the model demonstrates the relationship between altered states of consciousness and the subjective interpretation of hallucinations.

Burkhanism is the usual English- language scholarly name, which has its origin in the Russian academic usage. One of the Burkhanist deities is Ak-Burkhan, or "White Burkhan." Burkhan means "god" or "buddha" in Mongolic languages, yet Burkhanism is not considered Buddhist, as the term is also used in shamanistic nomenclature. For example, in Mongolian Shamanism, the name of the most sacred mountain, the rumored birthplace and final resting spot of Genghis Khan, is also Burkhan Khaldun.

The imitation of natural sounds in various cultures is a diverse phenomenon. and can fill in various functions. In several instances, it is related to the belief system, for example, imitation of natural sounds can be linked to various shamanistic beliefs or practice (e.g. yoiks of the Sami,Szomjas-Schiffert 1996: 56, 76Szomjas-Schiffert 1996: 64Szomjas-Schiffert 1996: 74 some other shamanic songs and rituals,Hoppál 2006: 143 Diószegi 1960: 203Hoppál 2005: 92Lintrop overtone singing of some cultures).

The Sámi followed a shamanistic religion based on nature worship. The Sámi pantheon consisted of four general gods: the Mother, the Father, the Son and the Daughter (Radienacca, Radienacce, Radienkiedde and Radienneida). There was also a god of fertility, fire and thunder Horagalles, the sun goddess Beive and the moon goddess Manno as well as the goddess of death Jabemeahkka. Like many pagan religions, the Sámi saw life as a circular process of life, death and rebirth.

Some researchers think Chinese associations of cannabis with "indigenous central Asian shamanistic practices" can explain this "peculiar silence".Touw, Mia (1981). "The Religious and Medicinal Uses of Cannabis in China, India, and Tibet" , Journal of Psychoactive Drugs 13.1:23-34, p 23. The botanist Li Hui- lin noted linguistic evidence that the "stupefying effect of the hemp plant was commonly known from extremely early times"; the word ma "cannabis; hemp" has connotations of "numbed; tingling; senseless" (e.g.

The interior of Ryhope wood is a pre-Christian British setting in which pagan and shamanistic rituals are common, and one scholar notes that death and mortal remains are prominent and disturbing part of these works.Drout, Michael D.C. Of Sorcerers and Men: Tolkien and the Roots of Modern Fantasy Literature. (China: Barnes & Noble, 2006), page 56. Along the same lines, it is noted that Mythago Wood might convey a more disturbing side of shamanism than other fantasy.

Maria Seo, in Hanyang Gut (2002), and Lee Yong-Shik in Shaman Ritual Music in Korea (2004), provide some context for taepyeongso playing in shaman rituals. Keith Howard has an interesting, although speculative, discussion on daechwita—royal processional music usually featuring two taepyeongso in Bands, Songs and Shamanistic Rituals (1989), and further context for taepyeongso in court music is provided by Song Kyong-Rin in "Korean Musical Instruments" (in Survey of Korean Arts: Traditional Music, 1973).

Khatha are used in Buddhist Chanting, By Ruesi sages for their magical spells, inscribed on Buddhist and Occult amulets and Yantra cloths, as well as being the main body of content in Sak Yant Buddhist Tattooing; The sacred Yantra tattoo designs are both filled with Pali Khatha, as well as being used to embellish the spaces between each of the designs too. Image below shows a sacred yantra used in Thailand as amulets and shamanistic sak yant.

The indigenous shamanistic religion of the Himalayas is known as Bön. Bön contributes a pantheon of local tutelary deities to Tibetan art. In Tibetan temples, known as lhakhang, statues of Gautama Buddha or Padmasambhava are often paired with statues of the tutelary deity of the district who often appears angry or dark. These gods once inflicted harm and sickness on the local citizens but after the arrival of Padmasambhava, these negative forces have been subdued and now must serve Buddhism.

During his fieldwork among the Tungusic populations of "Manchuria" in the 1910s, Russian anthropologist S. M. Shirokogoroff found enough surviving practices to build a theory of shamanism that shaped later theoretical debates about shamanism. Since the late 1980s, however, these theories have been criticized for neglecting the relation between shamanism and the state. Historians are now arguing that shamanistic practices in northeast Asia were intimately tied to the establishment of states, an analysis that fits the Qing case very well.

However, rather than having been made by Jews, these appear to be shamanistic sun discs. The Khazar state was not the only Jewish state to rise between the fall of the Second Temple (67–70 CE) and the establishment of Israel (1948). A second state in Yemen also adopted Judaism in the 4th century, lasting until the rise of Islam. The Khazar kingdom is said to have stimulated messianic aspirations for a return to Israel as early as Judah Halevi.

The name derives from gok, "blue" or "celestial". Unlike its Xiongnu predecessor, the Göktürk Khaganate had its temporary Khagans from the Ashina clan, who were subordinate to a sovereign authority controlled by a council of tribal chiefs. The Khaganate retained elements of its original animistic-shamanistic religion, that later evolved into Tengriism, although it received missionaries of Buddhist monks and practiced a syncretic religion. The Göktürks were the first Turkic people to write Old Turkic in a runic script, the Orkhon script.

As a shamanistic philosophy transcendental perspectivism provides the basis for a reanimation of the natural (material or inanimate) world. This will not result in a new superstition, but will be complemented by mathematical structure and empirical verification. 9\. Transcendental perspectivism bridges the gap between the sciences and the humanities. It reunites the various fields of the cognitive enterprise of humanity by providing a new and in depth understanding of the physical world on which all human knowledge is based. 10\.

Before Tibetans settled Bhutan, much of the region was populated by the aboriginal Monpa who practiced the shamanistic Bön religion. Earliest records to the area which the Monpas inhabited today indicated the existence of a kingdom known as Monyul or Lhomon from 500 BC to 600 AD. Monyul spanned the areas of Eastern Bhutan, Tawang, Kameng and Southern Tibet. However, it remained thinly populated throughout its history. By the 7th century, Monyul had come under increasing Tibetan political and cultural influence.

In the case of the Khanty people, Marjorie Balzer writes that, "The scientific materialism of Soviet officialdom has gained limited acceptance without successfully supplanting Khanty spirituality." Rituals are still performed for religion's sake, though Soviet officials claim that such rituals are completely secular. Soviet replacements of shamanistic practices were not successful, because they were not presented as an acceptable alternative. Secular rituals were not rooted in native traditions: they carried Russian roots and Russian aims, which were often perceived as insincere.

Telek's work is both metaphysical and psychological in nature and largely concerned with the shamanistic elements of his traditions. It depicting such elements as spirit-helpers and his own dualistic vision of good and evil. An especially important topic in his work is shapeshifting and the transformation of humans into animals, or animals into other animals. He uses a shamanic traditional carving style reminiscent of the Nisga'a Gitsontk artists, who produced objects such as masks and puppets that were used in sacred ceremonies.

The indigenous shamanistic religion of the Himalayas is known as Bön. Bon contributes a pantheon of local tutelary deities to Tibetan art. In Tibetan temples (known as lhakhang), statues of the Buddha or Padmasambhava are often paired with statues of the tutelary deity of the district who often appears angry or dark. These gods once inflicted harm and sickness on the local citizens but after the arrival of Padmasambhava these negative forces have been subdued and now must serve Buddha.

Songpa Sandae Noli began with a cheerful parade called georigut (거리굿) or gilnori (길놀이) as circling around the Songpa Market and nearby town in order to attract people to their performance. The two terms literally mean "street shamanistic ritual" and "street performanace" respectively. When parading, they wore masks and costumes, and played a type of marching music, gilgunak (길군악). With a decorative small flag used by farmers or yeonggi (영기, 令旗) at the head, the performers followed the musicians in procession.

His fantasy was inclined towards denouncing the evils of society, with reflective topics which could be wounding and painful. His later work is marked by influence from Mexico's indigenous tradition, especially that of his Tlaxcalteca father, leading to a kind of surrealism based on indigenous magic and cosmic vision rather than that of Europe. This shift came not only from his heritage (both his parents were “curanderos” or shamanistic healers) but also from an identification with the struggles of Mexico's marginalized indigenous.

The site is renowned for its mortuary offerings, one of which is termed a "mask." One Point Hope Ipiutak mask represents a human face with a gaping mouth and blowfly larvae issuing from its nostrils; a symbol pregnant with shamanistic meaning. A very similar "maskoid" is reported from Deering, that is dated between 600 and 800 CE. A variety of open work ivory carvings, engraved with iron burins, are renowned for their figurative representations that include polar bears, loons, seals, and (rarely) humans.

Helimski proposed a number of modifications to the traditional theory of the "genealogical tree" with respect to the Uralic data, which affected comparative studies in general. He worked on problematics of shamanism among the Samoyedic peoples, collected and published texts of shamanistic incantations. He published several editions of "Таймырский этнолингвистический сборник" ("Taimyr Ethno-Linguistic Compendium", RSUH) and other works on Uralistics. Helimski initiated the development of a digital database of Uralic, which later became part of Sergei Starostin's StarLing Project.

In practice local legislative bodies assess the applications. The registration process is decentralized with several layers of bureaucracy and, under the best of circumstances, can take months to complete. Registration with the Ministry of Justice and Home Affairs in the capital may not be sufficient if a group intends to work in the countryside where local registration is also necessary. Throughout the country, there were 391 registered places of worship, including 217 Buddhist, 143 Christian, 5 Baha'i, 24 Muslim, and 2 shamanistic.

The religion of the former Aleuts was an offshoot of the prevailing shamanistic beliefs common to the northern Inuit (formerly Eskimo) and to the tribes of northeastern Asia. They believed in the existence of a creator of everything visible and invisible, but did not connect him with the guidance of the world, and paid him no special worship. As rulers of their entire environment, they acknowledged two spirits, or kinds of spirits, who determined the fate of man in every respect.Ransom, Jay Ellis.

Deep-shaft-and-chamber tombs are found in western Mexico and northwestern south America. These two areas have been discovered to of been similarly designed, in regards to, the ideology, religion, form, and geographical significance. The tombs were not just a way of communicating for the living and the dead, but also, they were, grounds to store supernatural properties. Items such as conch shells and shamanistic attributes(a horn being, associated with supernatural powers) were also stored in the tombs.

These practices are similar to shamanistic traditions prevalent in ancient rites around the world. While most of these deities have been lost or incorporated into monotheistic practices, Hinduism has strong kuladevata traditions that enabled the Jagar tradition to grow in India and Nepal. In particular, the isolation of the Kumaon and Garhwal due to the Himalayas promoted the emergence of local religious traditions, which are still strong in these regions along with mainstream Hinduism. Jagar ceremonies generally have two primary types.

Many classical ethnographic sources of "shamanism" were recorded among Siberian peoples. Manchu Shamanism is one of very few Shamanist traditions which held official status into the modern era, by becoming one of the imperial cults of the Qing dynasty of China (alongside Buddhism, Taoism and traditional Heaven worship). The Palace of Earthly Tranquility, one of the principal halls of the Forbidden City in Beijing, was partly dedicated to Shamanistic rituals. The ritual set-up is still preserved in situ today.

The contents of the Chu Ci material are a major primary source for historical information about the culture and religious beliefs in the territorial area of the former Kingdom of Chu. The beliefs reflected in these poems seem to be related to the beliefs of the preceding Shang and the Zhou dynasties; but, yet to have retained indications of shamanistic practices.Hinton, 55. Themes of flight or excursion are typical of shamanism and are frequently encountered throughout the Chu ci verses.

Jake awakens in a morgue with complete memory loss. Soon, he is approached by the "Dog", a shamanistic totem who gives him a warning before vanishing. The rest of the story is spent investigating the events leading to Jake's shooting, learning the identity of the shapeshifter who saved him, as well the person who ordered his assassination, a mysterious crime lord named "Drake". Most of the information is found by piecing together snippets of data found by hacking various protected computer systems.

Navajo men dressed as Tó Neinilii, Tobadzischini, Nayenezgani (1904) Medicine Wheel, Wyoming Doctor's Headdress, Pomo Native American religions are the spiritual practices of the indigenous peoples of North America. Ceremonial ways can vary widely and are based on the differing histories and beliefs of individual tribes, clans, and bands. Early European explorers describe individual Native American tribes and even small bands as each having their own religious practices. Theology may be monotheistic, polytheistic, henotheistic, animistic, shamanistic, pantheistic or any combination thereof, among others.

The Journals of Knud Rasmussen is a 2006 Canadian-Danish film about the pressures on traditional Inuit shamanistic beliefs as documented by Knud Rasmussen during his travels across the Canadian Arctic in the 1920s. Produced by Isuma, the film was directed by Zacharias Kunuk, who also directed the award-winning Inuit film Atanarjuat: The Fast Runner, and Norman Cohn. It premiered on September 7, 2006 at the Toronto International Film Festival, after pre-release screenings in Inuit communities in Canada and Greenland.

Fellow Jesuits such as Paul Ragueneau describe his ease and adaptability to the Huron way of life. His efforts to develop a complete ethnographic record of the Huron has been described as "the longest and most ambitious piece of ethnographic description in all The Jesuit Relations". Brébeuf tried to find parallels between the Huron religion and Christianity, so as to facilitate conversion of the Huron to the European religion. Brébeuf was known by the Huron for his apparent shamanistic skills, especially in rainmaking.

Norsemen buried their dead in the ground or cremated them, but they always placed burial gifts in the graves. The wealth and social status of the deceased influenced the size of their graves and the amount of grave goods. The highest-ranking chiefs and their relatives were buried under large burial mounds, but the poorest commoners' graves were almost invisible. The shamanistic belief system of the nomadic Saami (or Lapps), who lived in the northern regions, was different from the Old Norse religion.

Frank James Moore (June 25, 1946 – October 14, 2013) was an American performance artist, shaman, poet, essayist, painter, musician and Internet/television personality who experimented in art, performance, ritual, and shamanistic teaching since the late 1960s. Moore was one of the NEA-funded artists targeted by Jesse Helms and the GAO (General Accounting Office) in the early 1990s for creating art that was labeled "obscene". He was featured in the 1988 cult film Mondo New York, which chronicled the leading performance artists of that period.

In a similarly supportive vein, the Hungarian historian Éva Pócs noted the existence of "werewolf magicians" who were aligned to "European shamanistic magicians" in a paper on Hungarian táltos.Pócs 1989. p. 258. Other academics were more cautious than Ginzburg in directly equating the Livonian werewolf with shamanism. Dutch historian Willem de Blécourt noted that in Dreamtime, the German anthropologist Hans Peter Duerr had refrained from making an explicit link between shamans and werewolves, although he did acknowledge the similarities between Thiess and the benandanti.

White magic includes acts such as: gaining divine knowledge, purification, attraction of proper influences, embracing ones destiny, healing, attracting luck/love, driving away evil forces. Driving forces are emotion and intent. According to Place, effectively all prehistoric shamanistic magic was "helping" white magic and thus the basic essence of that magic forms the framework of modern white magic: curing illness or injury, divining the future or interpreting dreams, finding lost items, appeasing spirits, controlling weather or harvest and generating good luck or well- being.

Much of Giegerich's analysis of modern cultural phenomena such as the World Wide Web, the nuclear bomb, and television occur against the backdrop of what he sees as major shifts in consciousness. These shifts occur when the dominant logical form of thought changes. Giegerich describes broad historical manifestations in the soul's mode of being-in-the-world that are dominant at a particular time in history. These include the shamanistic, the mythic-ritualistic, the religious-metaphysical and the scientific-technological modes of being-in-the- world.

Most Greenlandic villages, including Nanortalik, have their own church. The nomadic Inuit people were traditionally shamanistic, with a well- developed mythology primarily concerned with propitiating a vengeful and fingerless sea goddess who controlled the success of the seal and whale hunts. The first Norse colonists were pagan, but Erik the Red's son Leif was converted to Catholic Christianity by King Olaf Trygvesson on a trip to Norway in 990 and sent missionaries back to Greenland. These swiftly established sixteen parishes, some monasteries, and a bishopric at Garðar.

New York: Back Stage Books, 2003. Mednick describes his use of poetic language in the play: :There was a kind of presentational quality to the language which I think we were very influenced by. We had a similar attitude toward language, which has to do with a feeling about the spoken word as an almost shamanistic act, incantatory, ritualistic, as opposed to the theatrical dialogue tradition... We had a very high estimation of the idea of the word itself coming through the medium of the actor.

Like other Inuit, Caribou Inuit practiced an animist religion, including beliefs that everything had a soul or energy with a disposition or personality. The protector was Pinga, a female figure, the object of taboos, who brings the dead to Adlivun. The supreme force was Hila ("air"), a male figure and the source of misfortune. Christian missionaries established posts in the Barren Lands between 1910 and 1930, converting (siqqitiq) most Inuit from animists to Christians, though some, nonetheless, maintain remnants of their traditional shamanistic beliefs.

The original, mythological Lemminkäinen is a shamanistic figure. In the Kalevala, he has been blended together with epic war-heroes Kaukomieli/Kaukamoinen and Ahti Saarelainen. In one myth, he drowns in the river of Tuonela (the underworld) in trying to capture or kill the black swan that lives there as part of an attempt, as Ilmarinen once made, to win a daughter of Louhi as his wife. In a tale somewhat reminiscent of Isis' search for Osiris, Lemminkäinen's mother searches heaven and earth to find her son.

In some instances, this feature is related to shamanistic beliefs or practice.Hoppál 2006: 143 Diószegi 1960: 203 It may also serve entertainment (game)Nattiez: 5 or practical (luring animals in hunt) functions. It is probable that the first musical instrument was the human voice itself, which can make a vast array of sounds, from singing, humming and whistling through to clicking, coughing and yawning. As for other musical instruments, in 2008 archaeologists discovered a bone flute in the Hohle Fels cave near Ulm, Germany.

Aztec women are handed flowers and smoking tubes before eating at a banquet, Florentine Codex, 16th century. Smoking's history dates back to as early as 5000–3000 BC, when the agricultural product began to be cultivated in Mesoamerica and South America; consumption later evolved into burning the plant substance either by accident or with intent of exploring other means of consumption. The practice worked its way into shamanistic rituals. Many ancient civilizations – such as the Babylonians, the Indians, and the Chinese – burnt incense during religious rituals.

Literary reviewers have written that "The Selected Poems of Oleh Lysheha" – the English translations of Lysheha – have nothing in common with the Ukrainian poetic tradition. As Bondar, for example, notes the poetry is "influenced by natural philosophy, shamanistic meditation, total denial of a technocratic world, and escapism." Lyshaha's publisher Harvard University Press describes the poet's work as "informed by transcendentalism and Zen-like introspection, with meditations on the essence of the human experience and man's place in nature."The Selected Poetry of Oleh Lysheha Harvard University Press.

In Sami mythology, Mano, Manno, Aske, or Manna is a personification of the Moon as a female deity. The Sami worldview was animistic in nature, with shamanistic features, and in that worldview their divinities occupied important positions. Every force of nature was associated with a god or goddess, and sources of livelihood were believed to be safeguarded by beings in the spiritual world that could be persuaded to be more favourable.2.3.4 Sami mythology Like other nature-deities, the goddess Mano was seen as unpredictable and dangerous.

Records state that it was introduced during the 20th year of reign of Empress Suiko (612., under Japan, subsection "Chinese and Korean influence" p.559) by a certain Mimaji () volume=5, page=483-4, article on gigaku by :ja:吉川英史 (Kikkawa, Eishi, 1909~2006, traditional music related art historian) from Kudara kingdom (Baekje), one of the Three Kingdoms of Korea arrived in Sakurai and taught gigaku to the Japanese youth Ortolani, Benito. The Japanese Theatre: from Shamanistic Ritual to Contemporary Pluralism.

Pierce's early musical interests were towards glam and progressive rock, particularly bands such as Sparks, Genesis, and Roxy Music. During the mid-70s, after attending a concert by Bob Marley, Pierce became deeply enamoured by reggae, being equally fascinated by Marley's shamanistic presence as by his music. He later traveled to Jamaica, meeting with Winston Rodney aka Burning Spear and others, but also “got beat up there too” as Pierce recalled in an interview. He returned feeling unsure about the future role of reggae in US music.

This is a list of notable converts to Christianity from pagan religions. Paganism is a term which, from a Western perspective, has come to connote a broad set of spiritual or cultic practices or beliefs of any folk religion, and of historical and contemporary polytheistic religions in particular. While the term has historically been used to denote adherents of any non-Abrahamic faith, for the purposes of this list, only adherents of non-major polytheistic, shamanistic, pantheistic, or animistic religions will be listed in this section.

A carving from the temple at Palenque, Mexico, depicting a Mayan priest using a smoking tube Smoking has been practiced in one form or another since ancient times. Tobacco and various hallucinogenic drugs were smoked all over the Americas as early as 5000 BC in shamanistic rituals and originated in the Peruvian and Ecuadorian Andes.See Gately; Wilbert. Many ancient civilizations, such as the Babylonians, Indians and Chinese, burnt incense as a part of religious rituals, as did the Israelites and the later Catholic and Orthodox Christian churches.

Spaniards pursued proselytisation activity with dedicated single-minded devotion throughout the 18th century with the "goal of saving the souls of their subjects". It took many years of dogged persuasion to discourage the Zapotec people to give up their pantheon of idolatry, shamanistic and cannibalistic practices of the Mesoamerican religion, which was denigrated by the Church. Now, in Mexico, Roman Catholics are 89% of the total population. Only 47% of Oaxacan Catholics attend church services weekly, one of the lowest rates of the developing world.

The Qom's system of beliefs have been classified as animistic and shamanistic. The Qom worship all natural beings and possess a belief in a supreme being. The Qom maintain this religious system through oral traditions and transmission of their beliefs. Traditionally, the Qom built tamnaGaikí that served as prayer huts where all members of Qom society were welcome to gather and pray together. In any case, even today, a large part of the Qom population turn to shamans or pio’oxonak which act as healers.

The Maasai also have a totemic animal, which is the lion; however, the animal can be killed. The way the Maasai kill the lion differs from trophy hunting as it is used in the rite of passage ceremony. The "Mountain of God", Ol Doinyo Lengai, is located in northernmost Tanzania and can be seen from Lake Natron in southernmost Kenya. The central human figure in the Maasai religious system is the ' whose roles include shamanistic healing, divination and prophecy, and ensuring success in war or adequate rainfall.

In Valdivian indigenous shamanistic practices, small human figurines are transformed into holy objects that possess the power to cure disease. Evans and Meggers, "Valdivia- an Early Formative Culture of Ecuador," 180. It is possible that the Valdivian people may have created the figurines to "...serve a spiritual need, for a specific ritual or ceremonial event (most often assumed related to fertility), for a particular woman, or for the well-being of the home or community." Lewandowski, "Speaking through Stone: Ancient Voices of Ecuador and Colombia," 52.

In the 19th song of Kalevala, Väinämöinen, a shamanistic hero, travels to Tuonela to seek the knowledge of the dead. On the journey, he meets the ferryman, a woman, Tuonen tytti, or Tuonen piika (Death's maid), who takes him over the river of Tuoni. On the isle of Tuoni, however, he is not given the spells that he was looking for and he barely manages to escape the place by turning into a snake. After his return, he curses anyone trying to enter the place alive.

Sielun Veljet () was a Finnish rock band of the 1980s. They were formed soon after the disbanding of Hassisen Kone by its former frontman Ismo Alanko. Sielun Veljet never achieved the fame or the record sales figures of Hassisen Kone, but they became famous for their powerful stage presence and aggressive, shamanistic post-punk musical style.Jarkko Jokelainen, "Sielun Veljet on säilynyt mielissä" (Helsingin Sanomat, 27 January 2007) Most of the band's recorded material is sung in Finnish, except for their 1989 album Softwood Music Under Slow Pillars.

The instruments may be used for shamanistic purposes such as singing and trance-dancing ceremonies, and healing rituals. A number of ethnic groups such as the various Dayak tribes (e.g. Iban, Murut), Kadazan, and Bajau are found in Sabah and Sarawak. The music of these people include vocal music for epics and narratives; songs for life-cycle events and rituals associated with religion, healing, growing rice, hunting game, and waging war; songs for dancing and community entertainment; as well as a wide variety of instrumental music.

Cunning Folk and Familiar Spirits: Shamanistic Visionary Traditions in Early Modern British Witchcraft and Magic is a study of the beliefs regarding witchcraft and magic in Early Modern Britain written by the British historian Emma Wilby. First published by Sussex Academic Press in 2003, the book presented Wilby's theory that the beliefs regarding familiar spirits found among magical practitioners - both benevolent cunning folk and malevolent witches - reflected evidence for a general folk belief in these beings, which stemmed from a pre-Christian visionary tradition. Building on the work of earlier historians such as Carlo Ginzburg, Éva Pócs and Gabór Klaniczay, all of whom argued that Early Modern beliefs about magic and witchcraft were influenced by a substratum of shamanistic beliefs found in pockets across Europe, in Cunning Folk and Familiar Spirits, Wilby focuses in on Britain, using the recorded witch trial texts as evidence to back up this theory. The book is divided into three parts, each of which expand on a different area of Wilby's argument; the first details Wilby's argument that familiar spirits were a concept widely found among ordinary magical practitioners rather than being an invention of demonologists conducting witch trials.

Encouraged by audience response, The Dolmen are in the process of filming several of these gatherings and are developing ideas for a film based on the exploits of many of the characters that have emerged as the concept of the Pirates Keep continues to grow. Aside from the band's collective efforts, Taloch has released several solo albums over the years. Among the most notable is Crow Dance, a largely shamanistic themed journey that explores his ancestral Native American heritage, incorporating also ancient spiritual elements of his Welsh roots.

Khabadkarpo: A Holy Land of Snow Mountains. Kunming, Yunnan, China: Yunnan People's Press. [in Chinese] It is visited by 20,000 pilgrims each year from throughout the Tibetan world; many pilgrims circumambulate the peak, an arduous trek Although it is important throughout Tibetan Buddhism, it is the local Tibetans that are the day-to-day guardians and stewards of Kawagarbo, both the deity and the mountain. The ancestral religion of the Kawagarpo area, as in much of Tibet, was Bön, a shamanistic tradition based on the concept of a world pervaded by good and evil spirits.

One of the folk styles that SsingSsing incorporates into their sound includes Gyeonggi Sori, which originates from the central province around Seoul. Gyeonggi Sori is recognized as one of the important Intangible Cultural Assets of Korea (Asset #57). Other styles present in their music are Seodo Sori (which originates from the northwest provinces of North Korea), Hwanghae/Pyeongan folk songs, and the shamanistic-ritual based Seoul Gut. Heewon Kim calls attention to the rural elements of SsingSsing's use of folk Minyo style: “we can try to define the band’s genre as alternative Minyo rock.

Genghis Khan and Mongol Rule. Westport, CT: Greenwood, 2004. Print. p.31 A warrior relied on his herd to provide him with staple foods of milk and meat; hide for bowstrings, shoes, and armor; dried dung to be used as fuel for his fire; hair for rope, battle standards, musical instruments and helmet decorations; milk also used for shamanistic ceremonies to ensure victory; and for hunting and entertainment that often served as military training. If he died in battle, a horse would sometimes be sacrificed with him to provide a mount for the afterlife.

Naga knows and can use the ultimate shamanistic and white magic spells (Ra Tilt and Resurrection), is able to stop living-dead powered via necromancy with a powerful Flow Break spell, and has learnt Levitation by just observing its use by Lina.BLASTER! VII and IX p.58. According to Kanzaka, Naga and Lina are the mightiest human magic users in the world of Slayers and Naga actually has a larger potential magical capacity, while Lina knows the ultimate black magic spells (notably the devastating Dragon Slave).BLASTER! I to VI p.25.

Sinological controversies have arisen over the political importance of wu in ancient China. Some scholars (like and ) believe Chinese wu used "techniques of ecstasy" like shamans elsewhere; others (like ) believe wu were "ritual bureaucrats" or "moral metaphysicians" who did not engage in shamanistic practices. Chen Mengjia wrote a seminal article (1936) that proposed Shang kings were wu- shamans. > In the oracle bone inscriptions are often encountered inscriptions stating > that the king divined or that the king inquired in connections with wind- or > rain-storms, rituals, conquests, or hunts.

A few followers of the native shamanism resisted Spanish rule and conversion, especially in areas difficult to reach for Spanish missionaries, like the highlands of Luzon and the interiors of Mindanao. In Spanish-controlled areas (especially in the Visayas), entire villages would defy the policies of reducciónes (resettlement) and move deeper into the island interiors at the instigation of their babaylan. Shamanistic rituals also continued to be performed secretly in some areas, though these were punished by the Spanish clergy when discovered. Open revolts led by shamans were common during Spanish rule.

Most Greenlandic villages, including Nanortalik, have their own church. The nomadic Inuit people were traditionally shamanistic, with a well-developed mythology primarily concerned with appeasing a vengeful and fingerless sea goddess who controlled the success of the seal and whale hunts. The first Norse colonists worshipped the Norse gods, but Erik the Red's son Leif was converted to Christianity by King Olaf Trygvesson on a trip to Norway in 999 and sent missionaries back to Greenland. These swiftly established sixteen parishes, some monasteries, and a bishopric at Garðar.

He has trained as a registered nurse and has studied complementary healing methods such as reflexology. He was initiated into Seax-Wica in 1986, and was involved in the revival of British/Anglo-Saxon traditional shamanism in the late 1980s through a web site called PaganLink. He is currently developing the theory that Wicca may have some roots in tribal shamanistic healing traditions, as opposed to medieval ritual magic. Bone first met Janet Farrar and Stewart Farrar in 1989 at a Pagan camp at Groby, near Leicester, where they became friends.

Andreas Diesel and Dieter Gerten, Looking for Europe: Neofolk und Hintergründe, [2005], 2nd ed. Zeltingen-Rachtig: Index, 2007, , pp. 236–47. . After a series of cassettes, in 1993 Petak released his first CD, Cruor, a purely instrumental compilation of work since 1989 with a Mithraic and shamanistic focus and cover art of an underground temple. He described his work then as "technosophic music" and its style drew on Tibetan ritual music as well as bands including Throbbing Gristle; instruments used in the album include bone flutes, violin, and metallic percussion.

Daesoon Jinrihoe teachings are, in certain parts, similar to Confucianism, including an emphasis on sincerity, reverence, and trust, but Daesoon Jinrihoe diverges from the patriarchy and social hierarchy that characterize Confucianism. Daesoon Jinrihoe builds on terminology and ideas found in all of Korea's religious traditions. American scholar Don Baker called it the "quintessential Korean religion", arguing that Daesoon Jinrihoe is "more than the sum of its parts": not Buddhist, not Confucian, not Daoist, not inspired by Cheondoism, and not shamanistic, but all of these together and more.Don Baker, "Daesoon Sasang: A Quintessential Korean Philosophy", cit.

Like the rational > ego, it has a body - not a physical one but a dream-body, a "subtle" body > such as daimons are imagined as having, an "astral" body as some esoteric > doctrines say: in short, a daimonic body. "Soul and Body" a chapter > excerpted from Daimonic reality at deoxy.org His follow-up The Philosophers' Secret Fire: A History of the Imagination Harpur traces the evolution of the Imagination in the west, and how ideas of reality have been shaped over time using this faculty. Starting with the shamanistic traditions on to modern science.

The Palais Synodal in Sens shows a major exhibition in 2007 entitled Panorama – seeking to provide a full review of Soulié's body of work. 2010 sees Soulié return to the medium of glass-sculptures. After a series interpreting the sculptural language of the Zuni, a new work on the shamanistic relationship to the animus is explored in the ensemble 2011 showing at the Domaine Dalmeran entitled ANIMA-ANIMISME. Most recently, the town and region of La Rochelle have invited Soulié to exhibit in numerous sites across the town during the summer of 2012.

Echoing these views, in 1999 English historian Ronald Hutton asserted that Ginzburg's ideas regarding shamanistic fertility cults were actually "pretty much the opposite" of what Murray had posited. Hutton pointed out that Ginzburg's argument that "ancient dream-worlds, or operations on non-material planes of consciousness, helped to create a new set of fantasies at the end of the Middle Ages" differed strongly from Murray's argument that an organised religion of witches had survived from the pre-Christian era and that descriptions of witches' sabbaths were accounts of real events.

Fern Shaffer (born 1944) is an American painter, performance artist, lecturer and environmental advocate. Her work arose in conjunction with an emerging Ecofeminism movement that brought together environmentalism, feminist values and spirituality to address shared concern for the Earth and all forms of life.Diamond, Irene and Gloria Feman Orenstein, Ed. Reweaving the World: The Emergence of Ecofeminism, San Francisco: Sierra Club Books, 1990. Retrieved March 3, 2018. She first gained widespread recognition for a four-part, shamanistic performance cycle, created in collaboration with photographer Othello Anderson in 1985.

During the late Zhou Dynasty (1045-256 BCE) wu specifically meant "female shaman; sorceress" as opposed to xi (, "male shaman; sorcerer"). Later names for shamanesses include nüwu (女巫, "woman shaman"), wunü (巫女, "shaman woman"), wupo (巫婆, "shaman old woman"), and wuyu (巫嫗, "shaman hag"). Shamans communicated with the divine world, serving as diviners, diagnosticians, healers, exorcists, and zhaohun summoners of souls (Hawkes 1985). Early Daoist movements assimilated popular shamanistic practices, especially revealed texts and automatic writing, and yet also criticized shamans for heterodox worship and black magic (Despeux 2000: 403).

The rise of the Bolsheviks in the first quarter of the twentieth century also led to the brutal repression of all religions which included the faiths in the Altai region. For the next few decades, most religions basically vanished with only shamanistic and ancient polytheistic beliefs surviving the chaos. This was believed to have occurred because ancient religious beliefs could be easily orally transmitted from generation to another. It's also likely that no Burkhanist texts survived the repression and main sources for the beliefs of the religion come from Russian missionaries, travellers, and scholars.

The Yellow Emperor's Inner Classic (Huangdi Neijing, ) is the most important ancient text in Chinese medicine as well as a major book of Daoist theory and lifestyle. The text is structured as a dialogue between the Yellow Emperor and one of his ministers or physicians, most commonly Qíbó (), but also Shàoyú (). One possible reason for using this device was for the (anonymous) authors to avoid attribution and blame (see pages 8-14 in Unschuld for an exposition of this). The Neijing departs from the old shamanistic beliefs that disease was caused by demonic influences.

When Galloping Coroners (Hungarian: Vágtázó Halottkémek or simply VHK) was formed in 1975, there was not a defined category for the musical genre that they were exploring. Frontman Atilla Grandpierre was a student of shaman's music infusing Galloping Coroners with shamanistic philosophies and concepts from the start. Because the group was formed 1–2 years before the western punk movement the band didn't initially use the term "shaman punk" to define their music. In late 1970s as punk rock emerged, VHK's relationship to punk and hardcore become obvious for both the band, fans and journalists.

Pelmuş' works are deeply anchored in Romanian folklore, but incorporate many pagan ancestral elements as well, dating back as far as pre-Christian beliefs. Composition, iconography and methods are often rooted in the Orthodox Christian faith, a personal belief Pelmuş adheres to. Elements of the Arthurian legend are widely present, and there is a shamanistic aspect to his paintings that aims to transcend preexisting beliefs, shaping a very personal spiritual world. The works are to be interpreted as wards, through which the painter aims to conquer his fear of death.

Occasionally water birds would be depicted with the heads of women and vice versa, but such shamanistic carvings are few among the already small proportions of figurative carvings in Thule art. Among the art of the Thule, the depictions of bears especially contrasts with the art of the Dorset. In Dorset art, bears are realistically depicted within stylistic conventions; today, these objects are interpreted as spirit-helpers or amulets against dangers encountered in the hunt. In Thule art, images of bears are limited to carved bear heads that attached to harpoon shafts.

To preserve their ancient beliefs they have begun making detailed and elaborate yarn paintings, a development and modernization of the nieli'ka. This blue beaded Huichol art bear depicts symbols of peyote, scorpion, and corn. For the Huichol however, yarn painting is not only an aesthetic or commercial art form; the symbols in these paintings are sprung out of Huichol culture and its shamanistic traditions. From the small beaded eggs and jaguar heads to the modern detailed yarn paintings in psychedelic colors, each is related to a part of Huichol tradition and belief.

In the south and east, the most common rite is the byeolsin-gut, a two-part ceremony with both Confucian and shamanistic elements which is intended to placate the spirits of the village. In the west, particularly in Hwanghae, the favoured rite is the daedong-gut, a communal event involving dancing and masked drama. In some areas, such as Incheon, the two are performed together, the byeolsin-gut on a boat in order to improve the catch, and the daedon-gut on land to ensure the good health and prosperity of the village.

Significant elements of both of these styles (the split eye, trophy heads, and staff- bearing profile figures, for example) seem to have been derived from that of the earlier Pukara culture in the northern Titicaca Basin. The Tiwanaku created a powerful ideology, using previous Andean icons that were widespread throughout their sphere of influence. They used extensive trade routes and shamanistic art. Tiwanaku art consisted of legible, outlined figures depicted in curvilinear style with a naturalistic manner, while Wari art used the same symbols in a more abstract, rectilinear style with a militaristic style.

The novels generally have a prologue set in modern times, in which archaeologists or others discover ancient artifacts and other remnants of prehistoric North American civilization. The main body of the novel then details the individual lives of those who left the artifacts behind. Although generally well regarded for their accuracy and attention to detail (both of the writers are professional archaeologists) the novels usually contain mystic elements, focusing on shamanistic visions. Protagonists of early novels sometimes appear as dream guides or figures of legend in subsequent volumes.

Dan Zakhem was born in Tel Aviv in 1958. From 1983 to 1985, after returning from studying art in Montreal, Quebec, Canada, he worked as an art director and graphic designer. In 1988 he established, together with Tamar Raban and Anat Schen, an organization called "Shelter 209", a non-profit organization for the advancement of performance art in Israel. Alongside ceremonial and Shamanistic performances, such as "Falling Asleep on a Forest's Nipple" (1985), he created performances with post-modern artificial and spectacular characteristics, such as "The Babel Party" (1984).

In the third and final section, "Siberia in the shamanic world", Hutton looks at the historical development of shamanic beliefs both in Siberia and outside of it, in other parts of Eurasia. Finally, he turns his attention to the current state of shamanism in Siberia and the influence of Neoshamanism. Academic reviews published in peer-reviewed journals such as Folklore and the Journal for the Academic Study of Magic were predominantly positive. The archaeologist Neil Price however noted a problem in Hutton's discussion of shamanistic beliefs in Scandinavia.

The Silla craftsman were famed for their gold-crafting ability which have similarities to Etruscan and Greek techniques, as exampled by gold earrings and crowns. Because of Silla gold artifacts bearing similarities to European techniques along with glass and beads depicting blue-eyed people found in royal tombs, many believe that the Silk Road went all the way to Korea. Most notable objects of Silla art are its gold crowns that are made from pure gold and have tree and antler-like adornments that suggest a Scythe-Siberian and Korean shamanistic tradition.

A rule of thumb has been that the designs have much open space, more two-dimensional space, and subdued tone and colour, and been done by artists to evoke traditional brush painting subjects. Modern plays have tended towards western scenic flats, or minimalist atonality to force a greater attention on the actors. Stage lighting still has to catch up to western standards, and does not reflect a photographer's approach to painting in colour and light, quite surprisingly. Korean masks are generally used in shamanistic performances that have increasingly been secularized as folkart dramas.

Described as "anti-Japan tribalism," the book posits that there is a shamanistic mentality in a small minority of South Korean people who regard Japan as their primary enemy. Such a mentality, the authors argue, gave rise to some anti-Japan arguments among some South Koreans. In the book’s prologue titled "A Country of Lies," Lee Young-hoon speaks critically of the people who lie, the politics which lie, the scholarship of lies, and the trials of lies. According to this book, the lies are particularly noticeable in some instances of the ROK's national history.

He supposedly possessed ancient talismans from Zhang Daoling, the founder of the Tianshi Dao "Way of Celestial Masters". Within this school, Tan Zixiao is considered the founder of the Tianxin zhengfa 天心正法 "Correct Methods of the Celestial Heart", which is an influential Daoist healing tradition that combines Tianshi automatic writing talismans with shamanistic exorcisms. Reflecting the extent of Tan Zixiao's celebrity, Li Yu 李煜, the famous poet and last king of the Southern Tang (r. 961-975 CE), summoned the Daoist priest to court and lavished wealth and honors on him.

The Heavenly Questions section (3, ) asks about Yinglong, in context with Zhulong "Torch Dragon". Tianwen, which Hawkes 1985:38, 126) characterizes as "a shamanistic (?) catechism consisting of questions about cosmological, astronomical, mythological and historical matters", and "is written in an archaic language to be found nowhere else in the Chu anthology" excepting "one or two short passages" in the Li Sao section. The (early second century CE) Chuci commentary of Wang Yi answers that Yinglong drew lines on the ground to show Yu where to dig drainage and irrigation canals.

Smokers in an Inn by Mattheus van Hellemont (1650s) The history of smoking dates back to as early as 5000 BC in the Americas in shamanistic rituals. With the arrival of the Europeans in the 16th century, the consumption, cultivation, and trading of tobacco quickly spread. The modernization of farming equipment and manufacturing increased the availability of cigarettes following the reconstruction era in the United States. Mass production quickly expanded the scope of consumption, which grew until the scientific controversies of the 1960s, and condemnation in the 1980s.

Following the success of The Wasp Factory, Banks began to write full-time. The Wasp Factory is written from a first person perspective, told by 16-year-old Francis Cauldhame ("Frank"), describing his childhood and all that remains of it. Frank observes many shamanistic rituals of his own invention, and it is soon revealed that Frank killed three children before he reached the age of ten himself. The book sold well, but was greeted with a mixture of acclaim and criticism, due to its gruesome depiction of violence.

With development of agricultural practices, with maize as the main crop and settled villages getting established over several centuries, a warrior type of societal culture evolved by 500 BC, with the Zapotec state getting into shape. Concurrently, ceremonious religious practices with ritualistic and shamanistic dancing around stone marked floors came to be observed (a pre-Zapotec dance floor dated to 6650 BC testifies this). Even cannibalistic practices were noted. The ritualistic practices were formalized, as permanent settlements were established, and temples were built to perform the rituals as per a set of calendar annual events.

The Manchu rulers of the Qing dynasty (1636–1912) introduced substantial elements of Tungusic shamanism to China. Hong Taiji (1592–1643) put shamanistic practices in the service of the state, notably by forbidding others to erect new shrines (tangse) for ritual purposes. In the 1620s and 1630s, the Qing ruler conducted shamanic sacrifices at the tangse of Mukden, the Qing capital. In 1644, as soon as the Qing seized Beijing to begin their conquest of China, they named it their new capital and erected an official shamanic shrine there.

The Korean Protestant belief in God or known as “Hananim”, meaning “God in heaven”. Their conception of the supreme God was presiding over the affairs of heaven and earth, and controlling the fate of humans. Contrary to Shamanism beliefs, which include but are not limited to seeking out a shaman for material wishes, longevity, health, male births and wealth -- Christians believe that God will supply their needs while remaining truthful, obedient and faithful to God. However, Korean Protestants were obligated to incorporate some aspects of shamanistic rituals (Kim, 2000).

The legend as found on Iki Island is considered a composite of various tales. Here, shamanistic miko priestesses, locally called ichijō, perform a ritual by placing a bow atop a shallow bentwood box called the yuri (盒), while reciting the Yuriwaka sekkyo. According to the text of the Yuriwaka sekkyo published by Shinobu Orikuchi, Yuriwaka was Momotarō the peach boy (or someone with that childhood name), who later leads troops to vanquish oni (ogres). In a variant, the father is Sumiyaki Kogorō (Kogorō Charcoalmaker) from Usuki, Ōita, also known as (万の長者).

Many of the social practices of the Kato tribe show how strongly they were influenced by the culture of northern-central California. Children of both sexes were required to observe certain rites at the age of puberty. Annually in midsummer, a group of boys, ranging from 12 to perhaps 16 years old, were led out to a solitary place by two men, one of whom was the teacher. Here, they received instructions in mythology and the supposed origin of customs, such as the mortuary rites, shamanistic practices and puberty observances.

Rafiki (voiced by Robert Guillaume in the animated films and Timon & Pumbaa; Khary Payton in The Lion Guard; John Kani in the 2019 film), whose name means "friend" in Swahili, is a mandrill with an unnaturally long tail. He lives in a baobab tree in the Pride Lands and performs shamanistic services for the lions of Pride Rock. He's also shown to be a great martial artist. In The Lion King, Rafiki is introduced in the opening scene when he travels to Pride Rock to perform newborn Simba's presentation ceremony.

Sutardji Calzoum Bachri, known as Tardji, (born 1941 in Rengat, Riau) is a well-known Indonesian poet. A native Malay speaker, he successfully launched a credo of 'freeing words of their meanings'. He was nicknamed the "bottle poet" for a preference, early in his career, for accompanying readings of his work with bottles of alcohol. He was also known once as 'The President of Indonesian Poets' His style of reading has been compared to the incantation- like quality of the old Indonesian dukun, chants stemming from Indonesian pre- Islamic shamanistic practice, still used today.

In the Netsilik tradition, angakuit could be transformed into birds, and travel to all regions in the cosmos. During their magical journeys, angakuit fly into the sky, the land of the dead, and even to the homes of ancient Inuit deities. Ashevak depicted these shamanistic flights through his sculptures of Flying Figure (1971) and Shaman (1973), where the angakuits’ bodies are represented in a flying position. Ashevak untitled most of his works, but one of the very few sculptures which had a title was directly related to shamanism.

A Korean mask worn by a Talchum performer Korean masks have a long tradition associated with shamanism and later in ritual dance. Korean masks were used in war, on both soldiers and their horses; ceremonially, for burial rites in jade and bronze and for shamanistic ceremonies to drive away evil spirits; to remember the faces of great historical figures in death masks; and in the arts, particularly in ritual dances, courtly, and theatrical plays. The present uses are as miniature masks for tourist souvenirs, or on mobile phones, where they hang as good-luck talismans.

Aztec women are handed flowers and smoking tubes before eating at a banquet, Florentine Codex, 1500 The history of smoking dates back to as early as 5000 BCE in shamanistic rituals.See Gately; Wilbert Many ancient civilizations, such as the Babylonians, Indians and Chinese, burnt incense as a part of religious rituals, as did the Israelites and the later Catholic and Orthodox Christian churches. Smoking in the Americas probably had its origins in the incense-burning ceremonies of shamans but was later adopted for pleasure, or as a social tool.Robicsek (1978), p.

Daily shamanistic rites were also conducted in the women's quarters, in the Palace of Earthly Tranquility (), a building located near the north gate of the Forbidden City, on the central axis of the palace complex., pp. 30 (location of the Kunning palace), 238 (daily rituals there), and 460 (translation of Kunning gong). This palace had served as the Empress's residence under the Ming dynasty, but the Qing converted it for ritual use, installing a "spirit pole" to present sacrifices to heaven, changing the style of the windows, and setting up large cauldrons to cook sacrificial food.

This inaugurated a new phase of experimental writing which produced his best-known work, The Southwark Mysteries. These began in 1996 as a cycle of mystical poems revealed to his shamanistic alter-ego, John Crow, by “The Goose”, who claimed to have been buried in the unconsecrated Cross Bones Graveyard. The Winchester Geese were medieval sex workers in the Bankside brothels licensed by the Bishop of Winchester under Ordinances dating back to 1161. The Southwark Mysteries grew from a poem cycle to a contemporary mystery play, first performed in Shakespeare's Globe and Southwark Cathedral on 23 April 2000.

Golden Jaguar Spirit is an acrylic painting on canvas that presents the jaguar through a perspective that focuses on the rich significance of this animal in Amerindian culture and myth. The markings on the jaguar can be interpreted in various ways: as eyes, as timehri markings, and as leaves of the forest. Critic Al Creighton suggests that the painting portrays the jaguar as a "shamanistic animal" and foregrounds the association of the jaguar with shamanic and kanaimá practices in Amerindian culture. He also notes the suggestions of shape-shifting - the "merging" of animal, forest, spirit and man - in the work.

"bamboo silk") means "bamboo (slips) and silk (for writing); ancient books". These excavated tomb texts help to confirm Marcel Granet's proposal that Daoist Yubu went back to ancient shamanistic traditions. > Granet pointed to accounts of Yu's lameness in Warring States philosophical > texts as indirect evidence of an original shamanic trance-inducing limp like > the one described in the Baopuzi. Occurrences of the Pace of Yu in both the > Shuihudi and Fangmatan almanacs concern travel, but the Pace of Yu is > employed seven times in the Mawangdui Wushier bingfong as part of the > magical strategy for exorcising demons blamed for ailments.

Russian Pagan and Hindu followers often go on pilgrimages to Mount Belukha, which is considered to be the location of Shambhala both by some Pagans and locals of Altai. One can often find manifestations of shamanistic spirituality in the region; for example, at points along the Katun River, local believers in shamanic religions are known to tie white ribbons to nearby trees and leave offerings of coins or food to the spirits. Although shamanism is much less widely practiced today, it is regaining popularity as a result of new religious freedom following the collapse of the Soviet Union.

Wilby notes the various ways that scholars have "pathologized" these familiar encounters by describing them as fantasies and mental illnesses, not unlike the way scholars once analyzed shamanistic beliefs. Scholars now believe that shamans provide a benefit to their society, and even describe their experiences as mystical. Ken Wilber theorized that there are ten "levels of consciousness", of which the top four can be described as "transcendent". Roger Walsh built on this work by showing that shaman's visionary experiences fit into the eighth level, called the "subtle" level, also citing the work of Carl Jung that describes them as "real" experiences.

Internationally, his fame arises chiefly from his extensive body of choral music, which exceeds 500 individual choral songs, most of it a cappella. The great majority of these pieces are based on traditional ancient Estonian folksongs (regilaulud), either textually, melodically, or merely stylistically. His composition most often performed outside Estonia, Curse Upon Iron (Raua needmine) (1972), invokes ancient Shamanistic traditions to construct an allegory about the evils of war. Some of his works were banned by the Soviet government, but because folk music was fundamental to his style most of his compositions were accepted by the censors.

In this date, some Shamanistic rituals are realized by the local people. The name of Mayıs Yedisi was replaced with Aksu Festivali (Festival of Aksu) in 1992, and it was celebrated as a national level festival. In order to attract foreign participants from abroad and taste of different ethnic cultures, the name of event was changed to “Uluslararası Karadeniz Giresun Aksu Festivali (International Giresun-Aksu Festival of Black Sea)” again. Since 1992, it has been organized as regional and international level event on folk culture and arts with mainly contributions from Black Sea countries such as Azerbaizhan, Georgia, Ukraine and Russia.

In the "Li Sao", the poet despairs that he has been plotted against by evil factions at court with his resulting rejection by his lord and then recounts a series of shamanistic spirit journeys to various mythological realms, engaging or attempting to engage with a variety of divine or spiritual beings, with the theme of the righteous minister unfairly rejected sometimes becoming exaggerated in the long history of later literary criticism and allegorical interpretation. Dating from the time of King Huai of Chu, in the late third century BCE, the poem "Li Sao" is a remarkable example of Chinese poetry.

In Shinto, female priests are allowed, but remain rare, and take on the male role of priests from recent history, more so than the traditional Shamanistic role of women in early Shinto. More common roles for women in the clergy are miko, shrine stewards who assist the chief priest. Outside of organized Shinto, however, an increasing number of women are taking the title "miko" and tying it to original Shinto practices such as fortune-telling and healing arts. Though 20 women per year graduate from Kokugakuin University with credentials for priesthood, less than two per year become clergy.

He fears being mistakenly declared dead and buried alive, and goes to great lengths to prevent this. In another of Poe's short stories, "The Fall of the House of Usher", Madeline Usher has catalepsy, and is buried alive by her unstable brother Roderick. Catalepsy is also depicted in "Berenice", thus becoming one of the recurrent themes in Poe's fiction. In Poppy Z. Brite's Exquisite Corpse, the main character—Comptom, a serial killer (recreation of Jeffery Dahmer's life story) facing a lifetime sentence—uses shamanistic techniques to induce catalepsy, and, convincingly appearing deceased, is able to escape prison.

Male and female homosexuality were considered to be unrelated in ancient China, and there are very few descriptions of lesbianism in traditional Chinese texts.Ruan, Fang Fu and Bullough, Vern L; Lesbianism in China, Archives of Sexual Behavior, Volume 21, Number 3 / June, 1992 The pre-Taoist, pre-Confucian tradition of China was predominantly shamanistic, with the majority of shamans being female. Male same-sex love was believed to have originated in the mythical south, thus homosexuality is sometimes still called "Southern wind". From this period, numerous spirits or deities were associated with homosexuality, bisexuality and transgenderism.

Among the Chukchi and Yupik of eastern Siberia, there was a longstanding shamanistic ritual of "thanksgiving" to the hunted polar bear. After killing the animal, its head and skin were removed and cleaned and brought into the home, and a feast was held in the hunting camp in its honor. To appease the spirit of the bear, traditional song and drum music was played, and the skull was ceremonially fed and offered a pipe. Only once the spirit was appeased was the skull be separated from the skin, taken beyond the bounds of the homestead, and placed in the ground, facing north.

Devkota, ibid. Interestingly, the main priests of Kalika, the goddess protecting the kingdoms of Lamjung and Gorkha, were also Bohara Magars; it is striking to note how the Magars have been in charge of the religious functions linked to the very source of Thakuri power. Most Magars also follow a form of Tibetan Buddhism, with priests known as Bhusal, forming the religious hierarchy. Buddhism is an important part of the culture even in the southern districts, where the Magars have developed a syncretic form of Hinduism that combines earlier shamanistic and Buddhist rituals with Hindu traditions.

The earliest known examples of Turkic poetry date to sometime in the 6th century AD and were composed in the Uyghur language. Some of the earliest verses attributed to Uyghur Turkic writers are only available in Chinese language translations. During the era of oral poetry, the earliest Turkic verses were intended as songs and their recitation a part of the community's social life and entertainment. For example, in the shamanistic and animistic culture of the pre-Islamic Turkic peoples verses of poetry were performed at religious gatherings in ceremonies before a hunt (sığır), at communal feasts following a hunt (şölen).

Jaroslaw Černý in: Mitteilungen des Deutschen Archäologischen Instituts, Abteilung Kairo (MDAIK). No. 16, Berlin/Cairo 1958, p. 26. Wolfhart Westendorf even proposes the depiction of a giraffe, an animal that was seen as wise and bedizen with shamanistic powers.Wolfhart Westendorf: Bemerkungen und Korrekturen zum Lexikon der Ägyptologie. Göttinger Miszellen, Göttingen 1989. page 66. Jürgen von Beckerath and George Reisner instead think that the pyramid was planned as the tomb for a well attested prince of the 4th Dynasty named Baka, a son of king Djedefre. Baka's name is written with the hieroglyphs of a ram together with the Ka-symbol.

Among the artifacts found in the site were human figurines called aarnguaq, which was probably used for a healing ritual. This indicates that the Sadlermiut were shamanistic. In addition, multiple human remains were found on the site. Merbs and Wilson grouped the burials intro three series, each with chronological significance: the "village" graves, which were thought to be the oldest, "peripheral" burials located northeast and southeast of the settlement which were given of intermediate age, and a series of "meat-cache" graves, suggested to primarily represent casualties from the 1902-1903 epidemic which decimated the Sadlermiut population.

These were said to be symbolic and psychic manifestations of fundamental inclinations to attachment that were precluded by the objective circumstances of the larger system. His next book, Charisma (1990), synthesized a wide range of theory in order to construct a base for the study of idealization. This base was then applied to the Hitler movement, the Manson Family, the Jim Jones cult, and shamanistic religions. Among other things, the book showed that modern charismatic collectives are more compelling and encompassing, as well as more distorted and destructive, under contemporary circumstances of alienation than was the case in premodern social systems.

British academic John M. Allegro In his books The Sacred Mushroom and the Cross (1970) and The Dead Sea Scrolls and the Christian Myth (1979), the British archaeologist and philologist John M. Allegro advanced the theory that stories of early Christianity originated in a shamanistic Essene clandestine cult centered around the use of hallucinogenic mushrooms.The Essenes, the Scrolls, and the Dead Sea by Joan E. Taylor (2012) Oxford University Press p. 305 He also argued that the story of Jesus was based on the crucifixion of the Teacher of Righteousness in the Dead Sea Scrolls.Hall, Mark.

Yup'ik shaman exorcising evil spirits from a sick boy, Nushagak, Alaska, 1890sFienup- Riordan, Ann. 1994: 206 Eskimo groups inhabit a huge area stretching from eastern Siberia through Alaska and Northern Canada (including Labrador Peninsula) to Greenland. Shamanistic practice and beliefs have been recorded at several parts of this vast area crosscutting continental borders.Merkur 1985Gabus, Jean: A karibu eszkimók. Gondolat Kiadó, Budapest, 1970. (Hungarian translation of the original: Vie et coutumes des Esquimaux Caribous, Libraire Payot Lausanne, 1944.) When speaking of "shamanism" in various Eskimo groups, we must remember that (as mentioned above) the term "shamanism" can cover certain characteristics of various different cultures.

Though in the Meiji period (1868–1912), many shamanistic practices were outlawed: > After 1867 the Meiji government's desire to create a form of state Shinto > headed by the emperor--the shaman-in-chief of the nation--meant that Shinto > needed to be segregated from both Buddhism and folk-religious beliefs. As a > result, official discourse increasingly repeated negative views of Miko and > their institutions.Groemer, 44. There was an edict called Miko Kindanrei (巫女禁断令) enforced by security forces loyal to Imperial forces, forbidding all spiritual practices by miko, issued in 1873, by the Religious Affairs Department (教部).

134 This is an example of the Sacred's distance from "profane" life, life lived after the mythical age: by escaping from the profane condition through religious behavior, figures such as the shaman return to the conditions of the mythical age, which include nearness to the High God ("by his flight or ascension, the shaman [...] meets the God of Heaven face to face and speaks directly to him, as man sometimes did in illo tempore").Eliade, Myths, Dreams and Mysteries, p.66 The shamanistic behaviors surrounding the High God are a particularly clear example of the eternal return.

Duncan returned to San Francisco in 1945 and was befriended by Helen Adam, Madeline Gleason, and Kenneth Rexroth (with whom he had been in correspondence for some time). He returned to Berkeley to study Medieval and Renaissance literature and cultivated a reputation as a shamanistic figure in San Francisco poetry and artistic circles. His first book, Heavenly City Earthly City, was published by Bern Porter in 1947. In the early 1950s he started publishing in Cid Corman's Origin and the Black Mountain Review and in 1956 he spent a time teaching at the Black Mountain College.

The game is set on Yamatai, a fictional lost island in the Dragon's Triangle off the coast of Japan. The island—and the kingdom that once existed there—is shrouded in mystery, given its reputation for fearsome storms and shipwrecks that litter its coastline. Yamatai was once ruled by a queen named Himiko, known by her honorific title of "Sun Queen," who, according to legend, was blessed with shamanistic powers that enabled her to control the weather. Very little is known about Yamatai's history in the time since Himiko's death, other than that the island's infamy was established shortly thereafter.

After a year, and then the next one should "take the soul" dead to stop disturbing the living. In the run of the soul, the assembled relatives heard as the mas'amcalls the dead to eat with relatives an offering food of your choice and then enjoins it go forever. During the Day of the Dead ringing bells remain at the clock: at sunset an offering of tiny food for both children and adults are kept and night passed the church where they remain velándolos. Both Northern (Ódami) and Southern (O'dam and Audam) use the peyote in Tepehuan Mythology, Animistic, and Shamanistic rituals.

They bring together the various realms of Heaven (Upper-world), earth and Under-world, for example healing the sick by retrieving their souls while they journey to the Upper-world land of the dead, accompanying and protecting the soul of the dead, presiding over annual renewal and agricultural regeneration festivals, etc.The most detailed study of the shamanistic ritual at funerals is by Waldemar Stöhr, Der Totenkult der Ngadju Dajak in Süd-Borneo. Mythen zum Totenkult und die Texte zum Tantolak Matei (Den Haag: Martinus Nijhoff, 1966). Death rituals are most elaborate when a noble (kamang) dies.

Sangrye (Hangul: 상례; Hanja: 喪禮) is the name of the ceremony accompanying burial of a deceased person after their passage through the final gateway of death. Similar to the beliefs held in many societies, death is believed to be more than the ceasing of biological activity, and to involve the soul's transitioning from this world to another. These concepts are reflected in certain acts of the Sangrye ceremony, which can take many different forms in South Korean practice Among conventionally practiced types of Sangrye ceremony are Shamanistic Sangrye, Buddhist Sangrye, Confucian-style Sangrye, and Christian Sangrye. These variants may also be combined.

They reside in a continent in Hyperborea which will be known in the future as Mhu Thulan: specifically in cave systems under the four-coned extinct volcano named after them—Mount Voormithadreth, the tallest peak in the Eiglophian mountains. Their ancestors (as described by Carter's narrative) were originally thralls of the Serpent-people who escaped after the continent of the latter sank to the sea. They are shamanistic and apparently began dwelling underground in an effort to imitate their deity, Tsathoggua, under the leadership of the eponymous Voorm. The Voormis established a thriving culture in the surface Hyperborea before the coming of humans.

His 2013 work The Oracle honours a shamanistic teacher and story teller who, with his spiritual double helps to liberate the protagonist from an insidious mind control programme by a dark power that bestrides humanity through several ages of chaos. In The Dreamer, which has been called an ambitious work of fiction, Chin Ce which tries to investigate the nature of human struggle from both internal and external dimensions of conflict and its resolution. Using the narrative mode of third person omniscience in the first part of the story and exploring the dimensions of myth legend and history, Ce tells the story of violence and betrayal in African politics and leadership.

Hahoe pyolsin-gut ceremony functioned to honor local deities and perform the rites of exorcism over evil spirits, therefore bringing prosperity to the village. Beyond the original shamanistic functions, the plays offered a chance for the oppressed lower classes to gather and mock the Yangban ruling class. The humor was base and sexually taboo, especially for the ethics of the Yangban, offering a carnivalesque entertainment for the masses. T'al nori generally dealt with three themes from village to village: the hypocrisy and greed of the ruling class, the lecherous behavior or the monks and the servants complaining of the dim-wittiness of their masters.

Ismail I (1487–1524) An ashik performance during Nowruz in Baku The ashik tradition in Turkic cultures of Anatolia, Azerbaijan and Iran has its origin in the Shamanistic beliefs of ancient Turkic peoples. The ancient ashiks were called by various names such as bakshy/bakhshi/Baxşı, dede (dədə), and uzan or ozan. Among their various roles, they played a major part in perpetuation of oral tradition, promotion of communal value system and traditional culture of their people. These wandering bards or troubadours are part of current rural and folk culture of Azerbaijan, and Iranian Azerbaijan, Turkey, the Turkmen Sahra (Iran) and Turkmenistan, where they are called bakshy.

These poems were originally written in a Christian context, although practitioners believe that they reflect themes present in pre-Christian, shamanistic religion, and thus re-appropriate and "Heathanise" them for contemporary usage. Some Heathens practice forms of divination using runes; as part of this, items with runic markings on them might be pulled out of a bag or bundle, and read accordingly. In some cases, different runes are associated with different deities, one of the nine realms, or aspects of life. It is common for Heathens to utilize the Common Germanic Futhark as a runic alphabet, although some practitioners instead adopt the Anglo-Saxon Futhorc or the Younger Futhark.

Prior to Wilby's work, the English historian Owen Davies had researched the role of the cunning folk in Early Modern Britain, culminating in the publication of his 2003 book Cunning- Folk: Popular Magic in English History.Davies 2003. Davies had rejected the idea that there had been any shamanistic traditions among the cunning folk of Britain, and furthermore argued that the Early Modern cunning tradition should not be seen as being a continuation of a pre-Christian practice, relating that "to emphasise their pagan roots is about as meaningful or meaningless as pointing out the pagan origins of early modern potting."Davies 2003. pp. 177-186.

Partly human hybrids appear in petroglyphs or cave paintings from the Upper Paleolithic, in shamanistic or totemistic contexts. Ethnologist Ivar Lissner theorized that cave paintings of beings combining human and animal features were not physical representations of mythical hybrids, but were instead attempts to depict shamans in the process of acquiring the mental and spiritual attributes of various beasts or power animals. Religious historian Mircea Eliade has observed that beliefs regarding animal identity and transformation into animals are widespread. The iconography of the Vinca culture of Neolithic Europe in particular is noted for its frequent depiction of an owl-beaked "bird goddess",a term of Marija Gimbutas', see e.g.

Many practices of this women's movement were shamanistic, Linshui furen and her sisters were praised as magicians, controllers of demons, exorcists, and healers who could undertake shamanic travels into the afterlife. Linshui furen's cult grew and established her more formally as a divinity, and her fame spread more widely (Despeux 2000: 391). Later this Daoist cult became particularly prominent in Taiwan, where the Lady of the Water's Edge served as a focal point for communities of women who refused marriage but did not wish to become celibate, and instead preferred lesbian life (Berthier 1988). Among female Daoist practitioners, Cao Wenyi (曹文逸, fl.

The protagonist is the wife of a government official, who is humiliated when her husband not only takes concubines, but has them live under the same roof as both maids and as secondary wives. From the 1950s and 1960s, Enchi became quite successful, and wrote numerous novels and short stories exploring female psychology and sexuality. In Masks (Onna men, 1958), her protagonist is based on Lady Rokujō from The Tale of Genji, depicted as a shamanistic character. After losing her son in a climbing accident on Mount Fuji, she manipulates her widowed daughter-in-law to have a son by any means to replace the one she lost.

Set in a 22nd-century Earth overshadowed by mega-corporations, the novel follows John Stranger, a Native American who is forced from his reservation home by the Trans-United company to work in orbital space construction. Stranger's shamanistic skills become prized by his employer to assist in a race against rival companies to decode an alien transmission containing blueprints for a faster-than-light space drive. The novel was an expanded version of the novelette Echoes of Thunder, which was published in a Tor Double Novel volume with Harlan Ellison's Run for the Stars in 1991. Dann is working on a sequel entitled Ghost Dance with author Barbara Delaplace.

Huichol mara'akame (shaman). Wixaritari are relatively well known among anthropologists for their long tradition of rejecting Catholic influences and continuing traditional Shamanistic practices."What makes them especially interesting and significant to Mesoamerican ethnology is, among other phenomena' that their aboriginal religion, ritual, and mythology are still relatively intact, that is, remarkably unaffected by the Catholic religion introduced by the Spanish" Stacy B. Schaefer, Peter T. Furst, People of the peyote: Huichol Indian history, religion & survival, (UNM Press, 1998) p. 236 Indeed, Wixaritari, along with the Lacandons and other ethnic minorities in the country, have fought for their religious and cultural freedom since the arrival of the Spanish conquerors.

These feline anthropomorphic figures may range from a human figure with slight jaguar characteristics to depictions of shamanistic transformations in the so-called transformative pose, kneeling with hands on knees, to figures that are nearly completely feline. One of the most prominent, distinctive, and enigmatic Olmec designs to appear in the archaeological record has been the "were-jaguar". Seen not only in figurines, the motif also may be found carved into jade "votive axes" and celts, engraved onto various portable figurines of jade, and depicted on several "altars", such as those at La Venta. Were-jaguar babies are often held by a stoic, seated adult male.

To communicate with spirits and manipulate manitou, a healer would enter a trance, induced by singing, dancing, drum beats, or the use of hallucinogens. Non-healers could also interact with spirits by embarking upon a "vision quest," by means of prayer, fasting, hallucinogens, and/or removing themselves from the society of others. A person who underwent vision quests would be visited by an "animal, voice, or object," which would become his (or her) guardian spirit. In shamanistic tradition, manitous (or manidoog, or manidoowag) are connected to achieve a desired effect; plant manitous may be connected for healing, or buffalo manitous for a good hunt.

Many major traditions in which meditation is practiced, such as Buddhism and Hinduism, advise members not to consume intoxicants, while others, such as the Rastafarian movements and Native American Church, view drugs as integral to their religious lifestyle. The fifth of the five precepts of the Pancasila, the ethical code in the Theravada and Mahayana Buddhist traditions, states that adherents must: "abstain from fermented and distilled beverages that cause heedlessness." On the other hand, the ingestion of psychoactives has been a central feature in the rituals of many religions, in order to produce altered states of consciousness. In several traditional shamanistic ceremonies, drugs are used as agents of ritual.

They were used in war, on both soldiers and their horses; ceremonially, for burial rites in jade and bronze and for shamanistic ceremonies to drive away evil spirits, to remember the faces of great historical figures in death masks, and in the arts, particularly in ritual dances, courtly, and theatrical plays. The present uses are as miniature masks for tourist souvenirs, or on cell-phones where they hang as good-luck talismans. There are two ways to categorize masks: religious masks and artistic masks. Religious masks were often used to ward off evil spirits and the artistic masks were mostly used in dances and theater shows.

Richard Evans Schultes allowed Claudio Naranjo to make a special journey by canoe up the Amazon River to study ayahuasca with the South American Indians. He brought back samples of the beverage and published the first scientific description of the effects of its active alkaloids. In Brazil, a number of modern religious movements based on the use of ayahuasca have emerged, the most famous being Santo Daime and the União do Vegetal (or UDV), usually in an animistic context that may be shamanistic or, more often (as with Santo Daime and the UDV), integrated with Christianity. Both Santo Daime and União do Vegetal now have members and churches throughout the world.

A significant numbers have taken to tailoring, and in absence of a traditional tailoring castes in their neighbourhood, have in effect become the traditional tailors of Uttarakhand.People of India Uttar Pradesh Volume XLII Part Three edited by A Hasan & J C Das pages 1399 to 1405 Manohar Publications Like most Hindu castes of similar status, the Hurkiya have a biradari panchayat or caste association, which exercises social control, and punishes those who transgress community norms. Like many hill communities, the Hurkiya combine shamanistic beliefs to their Hindu religion. The Shaman is known as a dangaria, who said to be possessed of the spirit of Bhairav.

Since the late Joseon Dynasty, Taoism has been marginalized not only by the Korean Royal Court, Confucians, and Buddhists but also by society as a whole. Due to such a history, only a handful of Taoists exist throughout Korea today. Taoism has been absorbed into the traditional Korean vision of the world, a world view in which shamanistic, Confucian, Buddhist, and Taoist elements are so intimately intertwined that often only a scholar can distinguish which is which. Evidence of Taoist revival can be seen in Tanjeon Hoheup, Tonghak and Kouk Sun Do. Even if the term "Taoism" is not used, the terms, techniques, and goals are clearly Taoist.

According to tradition, yayue was created by the Duke of Zhou under commission from King Wu of Zhou, shortly after the latter's conquest of Shang. Incorporated within yayue were elements of shamanistic or religious traditions, as well as early Chinese folk music. Dance was also closely associated with yayue music, each yayue pieces may have a ceremonial or ritual dance associated with it. The most important yayue piece of the Zhou dynasty were the Six Great Dances, each associated with a legendary or historical figure – Yunmen Dajuan (雲門大卷), Daxian (大咸), Daqing (大磬, or Dashao 大韶), Daxia (大夏), and Dahu (大濩), Dawu (大武).

Barriles also plays an important role in discussions of a Macro-Chibchan identity, based on genetic, linguistic and archaeological studies from elsewhere in Central America. The individuals wearing conical hats in the statues may be possibly associated with a shamanistic religious tradition.(Hoopes 2005) However, studies of Macro- Chibchan identity have been largely based on qualities between trade items which are hypothesized to have bound different Chibchan-speaking groups into a similar religious tradition, items which are entirely absent at Barriles. This observation, however, is based largely on collections of ancient domestic trash, not the systematic excavation of tombs where valued items may have been consumed as grave goods.

There are similarities in the cultures of the Eskimo groupsKleivan 1985: 8Rasmussen 1965: 366 (ch. XXIII)Rasmussen 1965: 166 (ch. XIII)Rasmussen 1965: 110 (ch. VIII)Mauss 1979 together with diversity, far from homogeneity.Kleivan 1985: 26 The Russian linguist Menovshikov (Меновщиков), an expert of Siberian Yupik and Sireniki Eskimo languages (while admitting that he is not a specialist in ethnology)Menovščikov 1996 [1968]: 433 mentions, that the shamanistic seances of those Siberian Yupik and Sireniki groups he has seen have many similarities to those of Greenland Inuit groups described by Fridtjof Nansen,Menovščikov 1996 [1968]: 442 although a large distance separates Siberia and Greenland.

By focusing on a mythological god which founded a "sacred race" (shinsŏng chongjok), Korean nationalist historiography seeks to portray ancient Korea as a golden age of "gods and heroes" where Korea's cultural achievements rivaled those of China and Japan. Accordingly, Shin Chaeho elevated Dangun to play a similar role as did the Yellow Emperor in China and which Amaterasu does in Japan. Choe Nam- seon, according to his Purham culture theory, places Dangun even above the Chinese and Japanese emperors, because those rulers were supposedly Shamanistic rulers of the ancient Korean "Părk" tradition. The Dangun story also lends credence to claims that Korean heritage is over 5000 years old.

84 Third, the shamanistic phenomenon of repeated death and resurrection also represents a transfiguration in other ways. The shaman dies not once but many times: having died during initiation and risen again with new powers, the shaman can send his spirit out of his body on errands; thus, his whole career consists of repeated deaths and resurrections. The shaman's new ability to die and return to life shows that he is no longer bound by the laws of profane time, particularly the law of death: "the ability to 'die' and come to life again [...] denotes that [the shaman] has surpassed the human condition."Eliade, Myths, Dreams and Mysteries, p.

At the same time Christian colonization of some areas outside Europe succeeded, driven by economic as well as religious reasons. Christian traders were heavily involved in the Atlantic slave trade, which had the effect of transporting Africans into Christian communities. A land war between Christianity and Islam continued, in the form of the campaigns of the Habsburg Empire and Ottoman Empire in the Balkans, a turning point coming at Vienna in 1683. The Tsardom of Russia, where Orthodox Christianity was the established religion, expanded eastwards into Siberia and Central Asia, regions of Islamic and shamanistic beliefs, and also southwest into the Ukraine, where the Uniate Eastern Catholic Churches arose.

The Venus figurines — which occur abundantly in the Upper Paleolithic archeological record — provide an example of Paleolithic sympathetic magic: people may have used them for ensuring success in hunting and to bring about fertility of the land and women. Page 8-12 Scholars have sometimes explained the Upper Paleolithic Venus figurines as depictions of an earth goddess similar to Gaia or as representations of a goddess who is the ruler or mother of the animals.Christopher L. C. E. Witcombe, "Women in the Stone Age," in the essay "The Venus of Willendorf" (accessed March 13, 2008) James Harrod has described them as representative of female (and male) shamanistic spiritual transformation processes.

Just as Earth in the novels is sustained by Gaia, the Earth-mother force, Helliconia is tended by a similar yet separate entity referred to as the "Original Beholder" (or in Helliconia Spring the "Original Boulder"). A striking difference between Earth-humans and Helliconian humans (and phagors) is the latter's ability to communicate with the spirits of the dead as their life force is slowly returned to the Original Beholder. Both humans and phagors can enter a sort of shamanistic trance allowing this direct communication, a state which the humans call pauk and the phagors call tether. Recently deceased human spirits are called "gossies"; those of more ancient demise are "fessups".

Most critics agree with this idea, but opinions diverge when it comes to interpreting the ending part where the conflict between maternal and paternal grandmothers is resolved. Some criticized shamanistic behaviors that provide the cause of reconciliation in the novel while others argue that those acts can approach the source of life even though they are unrealistic . There is also an interpretation that sees “The Rainy Spell” as a work focusing on the pain and sorrow of the war. From this point of view, the hostility between the two grandmothers is more of a lack of consideration than a difference of ideology or system.

Given a shamanistic understanding of the art, the Wildebeest Kuil engravings may well relate to beliefs about the rain and rain-making. Medicine people or shamans could access the spirit world through altered states of consciousness and harness supernatural power to heal the sick, control animals, and make rain. It is possible that many of the engravings were inspired by visions experienced in altered states of consciousness, and depicted on the rocks so that others could share and draw inspiration from them.Lewis-Williams, J.D., Dowson, T.A. & Deacon, J. 1993. Rock art and changing perceptions of southern Africa’s past: Ezeljagdspoort reviewed. Antiquity 67:273-291.

Heracles was both hero and god, as Pindar says heros theos; at the same festival sacrifice was made to him, first as a hero, with a chthonic libation, and then as a god, upon an altar: thus he embodies the closest Greek approach to a "demi-god". The core of the story of Heracles has been identified by Walter Burkert as originating in Neolithic hunter culture and traditions of shamanistic crossings into the netherworld.Burkert 1985, pp. 208–12. It is possible that the myths surrounding Heracles were based on the life of a real person or several people whose accomplishments became exaggerated with time.

Hoppál 1975: 225Hoppál 2005: 27–28 In shamanistic beliefs of some Eskimo groups, the shaman's "spirit journey", with his helping spirits, to remote places is explained with such soul concepts. It is the shaman's free soul that leaves his body. According to an explanation, this temporal absence of the shaman's free soul is tracked by a substitute: the shaman's body is guarded by one of his/her helping spirits during the spirit journey,Oosten 1997: 92 also a legend contains this motif while describing a spirit journey undertaken by the shaman's free soul and his helping spirits.Barüske 1969: 24 As mentioned, it was also observed among Hungarians.

As early as the 1590s, he placed shamanism at the center of his state's ritual, sacrificing to heaven before engaging in military campaigns. His son and successor Hong Taiji (1592–1643), who renamed the Jurchens "Manchu" and officially founded the Qing dynasty (1636–1912), further put shamanistic practices in the service of the state, notably by forbidding others to erect new tangse (shrines) for ritual purposes. In the 1620s and 1630s, the Qing ruler conducted shamanic sacrifices at the tangse of Mukden, the Qing capital. In 1644, as soon as the Qing seized Beijing to begin their conquest of China, they named it their new capital and erected an official shamanic shrine there.

This "great god Long River" translates Di Jiang "Emperor Yangtze River", which is identified with Huang Di "Yellow Emperor". Toshihiko Izutsu (; cited in ) suggests that singing and dancing here and in Zhuangzi refers to shamanic trance-inducing ceremonies, "the monster is said to be a bird, which is most probably an indication that the shamanistic dancing here in question was some kind of feather dance in which the shaman was ritually ornamented with a feathered headdress." The Shen yi jing "Classic of Divine Wonders" records a later variation of Hundun mythology. It describes him as a divine dog who lived on Mt. Kunlun, the mythical mountain at the center of the world.

The amazing world of Qumi-Qumi in which the show is set bears a remote resemblance to Earth, however, its flora and fauna hold far more fanciful traits. The Qumi world consists of three tribes which live separately: those are the Yumi-Qumi (technology-focused people modeled on modern America), Jumi-Qumi (shamanistic and rustic, roughly based on tribal African societies) and Schumi-Qumi (militaristic and resembling Soviet Russia). Juga, Yusi and Shumadan come from different tribes but get on much better with each other than with their co- tribesmen (who consider them weirdos). In every episode one of the three friends runs into trouble all of them need to clear it up.

Wilby 2005. pp. 218-242. She discusses research that claims mystic experiences are innate to the human condition, and that a percentage of people are naturally predisposed to experience them, but explains that everyday conditions in Early Modern Britain which are much less present in our society today—malnutrition, grief, darkness, hallucinogenic poisoning, and animist beliefs—are many of the same conditions that tend to induce mystical experiences, and are often practiced as part of shamanistic traditions. Wilby concludes by saying that although these folk magic beliefs and practices have mostly been lost to history, they contain an essential human truth evidenced by the recent resurgence of magical practices, such as neo-paganism.Wilby 2005. pp. 243-257.

For centuries the indigenous peoples of the Amazon have used the bark and leaves of iporuru (Alchornea castaneifolia) for many different purposes and prepared it in many different ways. The Alchornea castaneifolia plant commonly is used with other plants during shamanistic training and, sometimes is an ingredient in ayahuasca (a hallucinogenic, multi-herb decoction used by South American shamans). Throughout the Amazon the bark or leaves of iporuro are tinctured (generally with the local rum, called aguardiente) as a local remedy for rheumatism, arthritis, colds, and muscle pains. Iporuro (Alchornea castaneifolia) is well known to the indigenous peoples of Peru for relieving the symptoms of osteoarthritis, and in aiding flexibility and range of motion.

Circa 10,000 BC, a hunter-gatherer tribe called the Yagahl live in the Ural Mountains and survive by hunting woolly mammoths. The tribe is led by a hunter who has killed a mammoth single- handedly and earned the White Spear, and venerate Old Mother, an elderly woman with shamanistic powers. The mammoths begin to dwindle, and the village chief finds a young girl named Evolet who survived a massacre of her village, perpetrated by what Old Mother calls "four-legged demons" who will come when "the Yagahl go on their last hunt". She prophesies that whoever kills the leader of the "demons" will win both Evolet and the White Spear, becoming the next village chief.

It can also be asserted that this whole legal system was ideologically founded on the indigenous postulate which adhered to the shamanistic religio-political belief in polytheistic gods and which was called kamiTranslation of "kami" = gods in Shintoism, not only enshrined in Jinja (enshrinement of Shinto gods, worshiped by any group of small local fraternities, local communities or associated believers from different localities) but also deified as governing human affairs and natural occurrences, as cited by Masaji Chiba, "Japan" Poh-Ling Tan, (ed), Asian Legal Systems, Butterworths, London, 1997 at 118. and later developed into Shintoism.Masaji Chiba, "Japan" Poh-Ling Tan, (ed), Asian Legal Systems, Butterworths, London, 1997 at 91. Two qualifications can be added to these assertions.

The Lipka Tatars (also known as Polish–Lithuanian Tatars, Lipkowie, Lipcani or Muślimi) are a group of Tatars who originally settled in the Grand Duchy of Lithuania at the beginning of the 14th century. The first settlers tried to preserve their shamanistic religion and sought asylum amongst the non- Christian Lithuanians. Lietuvos totoriai ir jų šventoji knyga - Koranas Towards the end of the 14th century, another wave of Tatars – this time, Muslims, were invited into the Grand Duchy by Vytautas the Great. These Tatars first settled in Lithuania proper around Vilnius, Trakai, Hrodna and Kaunas and later spread to other parts of the Grand Duchy that later became part of Polish–Lithuanian Commonwealth.

Kiribadu Ala (giant potato, I. mauritiana) is one of the many ingredients of chyawanprash, the ancient Ayurvedic tonic called "the elixir of life" for its wide-ranging properties. The leaves of I. batatas are eaten as a vegetable, and have been shown to slow oxygenation of LDLs, with some similar potential health benefits to green tea and grape polyphenols. Other species were and still are used as potent entheogens. Seeds of Mexican morning glory (tlitliltzin, I. tricolor) were thus used by Aztecs and Zapotecs in shamanistic and priestly divination rituals, and at least by the former also as a poison, to give the victim a "horror trip" (see also Aztec entheogenic complex).

The Astuvansalmi rock paintings contain the following pictures: 18 to 20 moose, about as many human figures, tens of hands and animal tracks, 8 to 9 boats, and geometrical figures and pictures that are thought to show a fish and a dog. The paintings could have a link to the Siberian and North European shamanistic tradition, where the sun was thought to be a deer or an moose running through the sky. The Lapps (or Sami people) also had a belief that the sun was a running Cosmic Sun-Reindeer. The people in the paintings were the shamans, who had a contact with the spirit world through trance with their drumming and songs.

Skull cups are believed to be part of a shamanistic ritual, where drinking from the cup was considered a way to assume the dead man's powers. In this context, Stefano Gasparri and Wilfried Menghen see in Cunimund's skull cup the sign of nomadic cultural influences on the Lombards: by drinking from his enemy's skull Alboin was taking his vital strength. As for the offering of the skull to Rosamund, that may have been a ritual request of complete submission of the queen and her people to the Lombards, and thus a cause of shame or humiliation. Alternatively, it may have been a rite to appease the dead through the offering of a libation.

It is Norway's only prehistoric World Heritage Site.Rock Art of Alta (UNESCO World Heritage Centre) The carvings were divided into five separate groups by Professor Knut Helskog, of the Department of Cultural Sciences at the University of Tromsø. Using shoreline dating, the earliest carvings were dated to around 4200 BC; the most recent carvings were dated to around 500 BC. In 2010 researcher Jan Magne Gjerde pushed the dates for the oldest phases back by 1000 years. The wide variety of imagery shows a culture of hunter-gatherers that was able to control herds of reindeer, was adept at boat building and fishing and practiced shamanistic rituals involving bear worship and other venerated animals.

He then looks at the existence of shamanism among the Saami people of northern Scandinavia. In the latter part of the chapter, Hutton explores the theories that shamanistic elements survived in parts of Southern Europe into the Early Modern period, looking at the ideas of historians Éva Pócs and Gabór Klaniczay that the Hungarian táltos continued in a shamanic tradition, as well as the ideas of Carlo Ginzburg regarding the Italian benandanti.Hutton 2001. pp. 129-149. In the final chapter, "The Discovery of a Shamanic Future", Hutton reminisces about his own travels in the Soviet Union during the 1980s, noting how most of those he talked to were either reluctant to discuss shamanism or were dismissive of the subject.

Several re-occurring themes and images are visible in Hyon Gyon's shamanistic painting: Incarnations: Referred to as 'incarnations', the figures in Hyon Gyon's paintings represent metaphorical or otherworldly beings that take a temporary form. As manifestations of the intangible, the artist also relates them to the role of the shaman in gut who intercedes in a liminal space. Hair: The artist uses hair as a signifier of life, citing it as a part of the body which continues to grow after death that was considered to hold spiritual power. The messy black hair which dominated her painting series in 2013 reflects struggle and turbulence, as the color indicates the possibility of rebirth in death.

Donaueschinger Musiktage, 15 October 1983 Lucifer's Requiem is a Requiem for every person who seeks the eternal light. In Kathinka's Chant, Kathinka sings with flute and voice at Lucifer's grave a chant that protects the soul of the deceased by means of musical exercises regularly performed for 49 days after the death of the body, and leads it to clear consciousness. The ritual is a 22-fold expansion of the Lucifer formula, reflecting the two sets of repeated- note unceduplets that begin that formula. The flautist, costumed as a cat, is the shamanistic celebrant, and is accompanied by six percussionists representing the six mortal senses of sight, hearing, smell, taste, touch, and thought.

Saar's lifelong habit of scouring flea markets and yard sales deepened her exposure to the many racial stereotypes and demeaning depictions of blacks to be found among the artifacts of American commercial and consumer culture, such as advertisements, marketing materials, knickknacks, sheet music, and toys. Three years later, she produced a series of more than twenty pieces that, in her own words, “exploded the myth” of such imagery, beginning with her seminal portrait of Aunt Jemima. In the 1970s, Saar moved on to explore ritual and tribal objects from Africa as well as items from African-American folk traditions. In boxed assemblages, she combined shamanistic tribal fetishes with images and objects intended to evoke the magical and the mystical.

The Norwegian Åsatrufellesskapet Bifrost formed in 1996; in 2011, the fellowship had about 300 members. Foreningen Forn Sed was formed in 1999 and has been recognised by the Norwegian government. The Sámi minority retained their shamanistic religion well into the 18th century, when most converted to Christianity under the influence of Dano-Norwegian Lutheran missionaries. Although some insist that "indigenous Sámi religion had effectively been eradicated,' athropologist Gutorm Gjessing's Changing Lapps (1954) argues that the Sámi's "were outwardly and to all practical purposes converted to Christianity, but at the subconscious and unconscious level, the shamistic frenzy survived, more or less latent, only awaiting the necessary stimulus to break out into the open.

The title "Black Panther" is a rank of office, chieftain of the Wakandan Panther Clan. As chieftain, the Panther is entitled to consume a special heart-shaped herb which, in addition to his mystical, shamanistic connection with the Wakandan Panther God Bast, grants him superhumanly acute senses, enhanced strength, speed, agility, stamina, durability, healing, and reflexes.Fantastic Four #52, July 1966Avengers Vol 1 #87 April 1977 He has since lost this connection and forged a new one with another unknown Panther deity, granting him augmented physical attributes as well as a resistance to magic. His senses are so powerful that he can pick up a prey's scent and memorize tens of thousands of individual ones.

A shaman performing a ceremonial in Tuva. Eliade's scholarly work includes a study of shamanism, Shamanism: Archaic Techniques of Ecstasy, a survey of shamanistic practices in different areas. His Myths, Dreams and Mysteries also addresses shamanism in some detail. In Shamanism, Eliade argues for a restrictive use of the word shaman: it should not apply to just any magician or medicine man, as that would make the term redundant; at the same time, he argues against restricting the term to the practitioners of the sacred of Siberia and Central Asia (it is from one of the titles for this function, namely, šamán, considered by Eliade to be of Tungusic origin, that the term itself was introduced into Western languages).

The Merchant's Wife by Boris Kustodiev, showcasing the Russian tea culture There are over 160 different ethnic groups and indigenous peoples in Russia. The country's vast cultural diversity spans ethnic Russians with their Slavic Orthodox traditions, Tatars and Bashkirs with their Turkic Muslim culture, Buddhist nomadic Buryats and Kalmyks, Shamanistic peoples of the Extreme North and Siberia, highlanders of the Northern Caucasus, and Finno- Ugric peoples of the Russian North West and Volga Region. Handicraft, like Dymkovo toy, khokhloma, gzhel and palekh miniature represent an important aspect of Russian folk culture. Ethnic Russian clothes include kaftan, kosovorotka and ushanka for men, sarafan and kokoshnik for women, with lapti and valenki as common shoes.

Laird writes that Altan Khan abolished the native Mongol practices of shamanism and blood sacrifice, while the Mongol princes and subjects were coerced by Altan to convert to Gelug Buddhism—or face execution if they persisted in their shamanistic ways.Laird, The Story of Tibet, 143–144. Committed to their religious leader, Mongol princes began requesting the Dalai Lama to bestow titles on them, which demonstrated "the unique fusion of religious and political power" wielded by the Dalai Lama, as Laird writes. Kolmaš states that the spiritual and secular Mongol-Tibetan alliance of the 13th century was renewed by this alliance constructed by Altan Khan and Sönam Gyatso.Kolmas, Tibet and Imperial China, 30–31.

The Cheq Wong people traditionally adhere to a form of animism that makes distinction between species that possesses ruwai (meaning, soul or consciousness) and those that do not. There is even a shamanistic song that refers to the incident of Japanese war planes flying over the jungle during the World War II as ruwai. Similar to the Semaq Beri people's talan and the Temuan people's celau, the Cheq Wong people have a sacred law called talaiden, where any form of transgression including even laughing or teasing committed against any animals is forbidden. Such offenses will result in the punishment of the storm (or snake) talaiden, where storms, rain and thunder will be sent as a form of punishment.

A bird on a stick is used as a symbol of mystical power by some modern shamanistic cultures who believe that birds are psychopomps, and can move between the land of the living and the land of the dead. In these cultures, they believe the shaman can either transform into a bird or use a bird as a spirit guide. The 14,000 year old Grotte des Trois- Frères, France, features 3 sorcerers. The so-called "The Dancing Sorcerer" or "God of Les Trois Frères" seems to bear human legs and feet, paws, a deer head with antlers, a fox or horse tail, a beard, and a flaccid penis, interpreted as dancing on all-fours.

Also in the late 20th century, with the popularisation of the hypothesis that EEMH practised shamanism, the human/animal hybrids and geometrical symbols were interpreted within this framework as the visions a shaman would see while in a trance (entoptic phenomena). Opponents mainly attack the comparisons made between Palaeolithic cultures and present-day shamanistic societies for being in some way inaccurate. In 1988, archaeologists David Lewis-Williams and Thomas Dowson suggested trances were induced by hallucinogenic plants containing either mescaline, LSD, or psilocybine; but the only European plant which produces any of these is ergot (which produces a substance used to make LSD), and there is no evidence EEMH purposefully ate it.

246 In his later years, he conducted extensive lecture tours of America and Canada (1978-1980), and subsequently studied Chinese composition and literature. His studies and his collected experiences with the sages and mystics of China are of special interest, because he entered this realm in an era before the Cultural Revolution which aimed at annihilating all ties to the old feudal Chinese identity. His own view on the practices and beliefs he encountered was always marked by admiration of this lived spirituality. In the beginnings of his travels and studies, he was not very familiar with the native languages, and held a skeptical position against the shamanistic elements of those religions.

The legend evolved from a pre-Christian myth present in Slovenia and Croatia (mainly Istria and the islands), where the celestial pagan god Perun is locked in eternal combat with the evil snake of the underworld, Veles. The krsnik is taught magic by Vile (fairies), and in traditional medicine has the ability to heal people and cattle. However, due to the undocumented nature of oral tradition, it's difficult to determine with certainty how much of kresnik folklore originated from Slavic mythology (Kresnik (deity)), and how much arose from a separate shamanistic tradition. After Christianization, the kresnik instead was claimed to have learned magic at the School of Black Magic in Babylon, but retained benevolent traits as a generous and powerful friend of the poor.

It is unknown when buddhism came into Altai but however, in various periods of history, the territory of the Altai and its population found themselves in full or partial subjection to neighboring states, where Buddhism was the official or one of the official religions: the state of the Khitans (tenth-twelfth centuries), the Mongol Empire (thirteenth-fourteenth centuries), and the Dzhungar Khanate (seventeenth-eighteenth centuries). From 1904 until the 1930s, a new religious movement called Burkhanism (or Ak Jang, the "white faith") was popularized among native Altaians. The religion originated in Altai and emphasized the "white" aspect of shamanistic practice. Burkhanism remains an important component of Altai national consciousness and is currently being revived in several forms along with indigenous Altai culture in general.

But when, on the other hand, he > produced the tide-ebbing jewel, he was relieved, and recovered. After that > Hi no susori no Mikoto pined away from day to day, and lamented, saying: 'I > have become impoverished.' So he yielded submission to his younger brother. > (tr. Aston 1896:102–103) The Nihongi chapters on legendary Emperor Chūai (supposedly r. 192–200 CE) and his shamanistic Empress Jingū (r. 201–269 CE) combine myths about Japanese kanju and manju tide jewels with Indian nyoi-ju 如意珠 "cintamani; wish- fulfilling jewels". The former context says that in the 2nd year (193 CE) of Chūai's reign, he started an expedition against the Kumaso rebellion in southern Kyūshū and made preparations at Toyora (Nagato Province).

Carl Ruck is best known for his work along with other scholars in mythology and religion on the sacred role of entheogens, or psychoactive plants that induce an altered state of consciousness, as used in religious or shamanistic rituals. His focus has been on the use of entheogens in classical western culture, as well as their historical influence on modern western religions. He currently teaches a mythology class at Boston University that presents this theory in depth. The book The Road to Eleusis: Unveiling the Secret of the Mysteries, co-authored by Ruck with Albert Hofmann and R. Gordon Wasson, makes a case that the psycho-active ingredient in the secret kykeion potion used in the Eleusinian mysteries was most likely the ergotism causing fungus Claviceps purpurea.

"Shamanistic punk", "psychedelic hardcore" and also "ethno punk" were expressions that began to be used retroactively by western musical press from the 1980s and was also applied by the Hungarian press after the political changes around 1989. Some critics who regard tribal shaman music as an ancient form of folk music suggested the use of "ethno punk", while others claim that VHK's musical style should be regarded as a folk punk subgenre. But, while typical "folk punk" groups include national folk elements in their music, VHK's repetitive, ecstatic sound with distorted guitars and inarticulate howls is much closer to hardcore or even industrial rock. Today the "shaman punk" expression is widely used in Hungarian and western musical media when talking about Galloping Coroners.

In order to control trade along the Silk Road, the Uyghurs established a trading relationship with the Sogdian merchants who controlled the oases of Turkestan. As described above, the Uyghur adoption of Manichaeism was one aspect of this relationship—choosing Manichaeism over Buddhism may have been motivated by a desire to show independence from Tang influence. Not all Uyghurs supported conversion—an inscription at Ordu-Baliq states that Manichaens tried to divert people from their ancient shamanistic beliefs. A rather partisan account from a Uyghur-Manichean text of that period demonstrates the unbridled enthusiasm of the khaghan for Manichaeism: As conversion was based on political and economic concerns regarding trade with the Sogdians, it was driven by the rulers and often encountered resistance in lower societal strata.

Before the European colonization, Aboriginal religions were largely animistic or shamanistic, including an intense tribal reverence for spirits and nature.Native North American Religious Traditions: Dancing for Life – Page 5, Jordan D. Paper – 2007 The French colonization beginning in the 16th century established a Roman Catholic francophone population in New France, especially Acadia (later Lower Canada, now Nova Scotia and Quebec). British colonization brought waves of Anglicans and other Protestants to Upper Canada, now Ontario. The Russian Empire spread Eastern Orthodoxy to a small extent to the tribes in the far north and western coasts, particularly hyperborean nomadics like the Inuit; Orthodoxy would arrive on the mainland with immigrants from the Soviet Union, Eastern Bloc, Greece and elsewhere during the 20th century.

Shortly after his bandmates Clark and Gaddy died in 1969, Jarman joined Mitchell, Maghostut and Lester Bowie (trumpet) in the Roscoe Mitchell Art Ensemble in 1967; the group would be later rounded out with the addition of Don Moye on drums. This band eventually became known as the Art Ensemble of Chicago (AECO). The group was known for being costumed on stage for different reasons; Jarman wore facepaint and has mentioned that it "was sort of the shamanistic image coming from various cultures." The group moved to Paris in 1969 and lived there for many years in a commune that included Steve McCall, the great drummer who went on the form the jazz trio Air with Threadgill and bassist Fred Hopkins.

Japanese Imperial scholars such as Ryūzō Torii and Ogasawara Shōzō advocated the position that Korean and Japanese folk traditions shared a common, shamanic link, which bolstered Imperial Japanese claims about the legitimacy of the Korean occupation. This argument lead them to encourage fusing the worship of the Meiji Emperor with Dankun (だんくん), a legendary founder of Korea. A Korean scholar, Sai Nanzen, challenged this belief by asserting that Tan'gun was the origination point of Shinto, urging a reconsideration of Shinto as one, localized aspect of a broader shamanistic tradition in Asia. Nam-seon was eventually pressured to promote the idea that Shinto was the key manifestation of this tradition, and that all Asian folk traditions were essentially Shinto in other forms.

These sculptures, sometimes cast in bronze or left in their original form, remind us of reliquaries, or shamanistic and fetishlike objects of devotion he saw in Africa during his childhood. They are Proustian physical time capsules of intense concentrated recollections that are in stark contrast to some of the more ephemeral and cerebral depictions of his urban and natural landscape ‘memory paintings’. If the Manos cerebral ‘urban paintings’ are the Ying of this artist's output, his sculptures are the counterbalancing physical Yang. The artist's PhD research at the London School of Economics in the 1990s based on Phenomenology, and his lifelong interest in the concept of memory and relative nature of knowledge permeate the totality of his subject matters and career output.

He continued his involvement in British Asian theatre productions and wrote the music for shows including Layla Majnun (Midlands Art Centre, July 2003); Deranged Marriage (Theatre Royal Stratford, Riverside Studios and Theatre Royal Windsor, 2005 to 2008), and Lion of Punjab (Watermans Art Centre, 2009). In 2009 Bhamra was featured artist at Salisbury International Arts Festival and curated six events during the 16 days of the festival, including a musical event at dusk at Stonehenge, bringing together dancers, musicians and a shamanistic singer.Salisbury International Arts Festival programme – May 2009 Bhamra was the last Artistic Director of the Society for the Promotion of New Music before its merger and renaming to Sound and Music – the first British Asian to hold this post in its 60-year history.

Hyde was born to an American father and Filipino immigrant mother in St. Louis, Missouri. The second of three children, Hyde was raised in Carbondale, Illinois, and did well at foreign language and the arts in school. After graduating from Southern Illinois University in 2003 with a Bachelor of Arts degree in Cinema and Photography, Hyde left the U.S. for Cusco, Peru, where he directed Despacho, a documentary on the cultural exchange between western medicine and indigenous Peruvian shamanistic techniques. Upon his return, Hyde moved to Chicago, Illinois where he interned with Kartemquin Films and was introduced to producer Steve James There he worked as a translator on The New Americans, and began writing the screenplay for Chicle Y Postales.

Echoing these views, in 1999 English historian Ronald Hutton stated that Ginzburg's ideas regarding shamanistic fertility cults were actually "pretty much the opposite" of what Murray had posited. Hutton pointed out that Ginzburg's argument that "ancient dream- worlds, or operations on non-material planes of consciousness, helped to create a new set of fantasies at the end of the Middle Ages" differed strongly from Murray's argument that an organised religion of witches had survived from the pre-Christian era and that descriptions of witches' sabbaths were accounts of real events. The folklorist Juliette Wood stated that while Ginzburg articulated a "more sympathetic" stance to Murray's ideas than other specialists in the witch trials, he "does not propose anything approaching the pan-European cult which Murray advocated".

Secret summer getaway: Cheongpyeong Lake, Korea Herald, August 3, 2009 A retreat nearby taking the name of the town, Cheongpyeong is also the most well-known holy ground of Sun Myung Moon's Unification Church in Korea. Many members of the Unification Church make journeys there on occasion, to attend workshops of spiritual healing and physical exertion at the 10,000 person capacity "Cheongpyeong Heaven and Earth Training Center." The workshops are led by a medium who members believe channels the spirit of Moon's mother-in-law, Soon Ae Hong (who members know by the title Dae Mo Nim, which means "Exalted Mother"). The activities there - chanyang or "praise," ansu are very similar to many Christian groups in Korea with Shamanistic and Pentecostal influences.

He reveals that he has no grudge against the family and has actually grown to like Shunpei, but wishes to destroy humanity by getting his hands on Resentment, a gigantic egg that is the oldest magical device, created after a series of coincidences and that's been absorbing the negative emotions of humanity for thousands of years. Alsyd Closer had somehow prevented him from getting it, and so Watchman has been attacking Shunpei to lure him out. He was once a Doctor who lost his family when a shamanistic tribe he'd been treating sacrificed them to appease their gods, driving him mad with grief. In a strange twist of fate, it is revealed that The Watchman himself is 'Detox', the very Magical Device needed to destroy Resentment.

We will share sips from a single gourd-goblet, Toasting the nuptial > quilt and knotting our lower garments. When you look to your mate for the > food she will prepare— It is the Perfected drugs she holds inside herself. > ... (tr. Bokenkamp 1996: 175-176) The Zhengao is a unique source for understanding the ancient shamanistic Daoism of Southern China, and its ecstatic poetry shows a distinct relationship to earlier shaman-inspired literature such as in the Chuci anthology. The spiritual quest for "a divine lover who is at the same time a redeemer" is a central theme in the Zhen Gao, and the male and female Daoist adepts exchange love poems with their immortal counterparts, in celebration of their ecstatic union (Schipper 1999: 403).

Several Upper Palaeolithic caves feature depictions of seemingly part-human, part-animal chimaeras (typically part bison, reindeer, or deer), variously termed "anthropozoomorphs", "therianthropes", or "sorcerers". These have typically been interpreted as being the centre of some shamanistic ritual, and to represent some cultural revolution and the origins of subjectivity. The oldest such cave drawing has been identified at the 30,000 year old Chauvet Cave, where a figure with a bison upper body and human lower body was drawn onto a stalactite, facing a depiction of a vulva with two tapering legs. The 17,000 year old Grotte de Lascaux, France, has a seemingly dead bird-human hybrid between a rhino and a charging bison, with a bird on top of a pole placed near the figure's right hand.

To please Michiru, Shuta agrees to put up prisms in the lab's windows to create a rainbow effect. A passing basketball team member, annoyed that Shuta didn't come to practice with the team, hits him with a ball and Shuta is suddenly sent back to the morning of December 20, 2012. He gets to the school to meet with Professor. Matsudo, his eccentric former science teacher, and discovers that the future has been altered slightly, because Matsudo now remembers the prisms in the window.. On the third time he goes back in time, Shuta goes again to the school and sees a shamanistic ritual through a window that is supposed to summon Kyoko, the spirit of a girl who committed suicide there.

In 1651, Yeong-ui, a maid of Injo's son Sungseon, confessed that Gwiin Jo, a concubine of Injo and Sungseon's mother, had secretly done shamanistic rituals to curse the Injo's queen, Queen Jangryeol. Yi Yeong, a county magistrate, had a father-in-law who was the cousin of Gwiin Jo, and also friends with Kim Ja- jeom. Worried that the decline of the Nakdang would influence his career, he revealed that Kim was secretly planning a treason. Kim's son, Kim Sik, claimed that he had planned with generals and magistrates near Seoul as to kill Won Du-pyo (the leader of the Wondang), Song Si-yeol (the leader of the Sandang), and Song Jun-gil (caused the exile of Kim) and to make Prince Sungseon the king.

There were also people who filled similar roles to those performed by shamans among other peoples: fortune- telling, weather magic, finding lost objects. These people are related to shamanism (in contrast to the cunning folk of non-shamanistic cultures), because the former are recorded to go through similar experiences to those of many shamans: being born with physical anomalies such as surplus amount of bones or teeth, illness, dismemberment by a mythological being and recovering with greater or increased capabilities, or struggle with other shamans or beings. Related features can be recognized in several examples of shamanism in Siberia. As the Hungarian language belongs to the Uralic family, we can expect to find them among other peoples who speake Uralic languages.

The emigration of Turkic Tatars from the Golden Horde to Poland started at the end 14th century and lasted through the 17th. A final wave of Tatars, this time fleeing the Bolsheviks, migrated to Poland in the period after the October Revolution of 1917.Selim Mirza-Juszeński Chazbijewicz, "Szlachta tatarska w Rzeczypospolitej" (Tartar Nobility in the Polish–Lithuanian Commonwealth), Verbum Nobile no 2 (1993), Sopot, Poland, Since the 14th century, these immigrants have been known as Lipka Tatars, from the old Crimean Tatar name of Lithuania and, despite holding on to their shamanistic--and later Islamic--religion, they have always been accepted by Polish and Lithuanian people among whom they settled. According to some estimates, by 1590–1591 there were about 200,000 Lipka Tatars living in the Polish–Lithuanian Commonwealth.

The front cover curiously did not show the name of the album, or the name or face of Mari Boine herself; the back cover printed the name 'Mari Boine Persen', the Persen surname identifying her as a Norwegian rather than a Sami. On the 2007 release on her own Lean label, the album cover explicitly names Mari Boine with her Sami surname, and shows her (see illustration) in full Sami costume as a shamanistic dancer of her own people, while the white background, like the snowy owl of the original release, hints at the snows of the north. Boine was asked to perform at the 1994 Winter Olympics in Lillehammer, but refused because she perceived the invitation as an attempt to bring a token minority to the ceremonies.

Momiji was raised to be Hayabusa ninja clan's Dragon Shrine Maiden like her older sister Kureha who was Ryu's childhood friend. She is both a shinobi (ninja) and a miko (shamanistic shrine maiden) who was tasked with keeping the ancient relics passed down the Hayabusa village from the ancient Dragon Lineage and carrying out the Shrine Maiden's rites and rituals to purify the world of evil forces. Among the relics that the maidens were tasked with guarding is the Eye of the Dragon, a jewel said to contain the souls of the ancient Dragons. Kureha was killed when the village was attacked in 2004's Ninja Gaiden and the devastated Momiji began training under Ryu as a precaution, becoming a skilled kunoichi along with her shrine maiden duties and abilities.

The second part of the book proceeds to lay out the case that the encounters with familiar spirits recorded by those investigating cunning folk and alleged witches did not simply reflect "accumulations of folk belief" but that instead they offer real "descriptions of visionary experiences - actual psychic events which occurred in historical time and geographical space" which "could be interpreted as evidence that popular shamanistic visionary traditions, of pre-Christian origin, survived in many parts of Britain during the early modern period."Wilby 2005. p. 7. Wilby turns to anthropological methods to make this point: since little to no evidence of pre-Christian beliefs in Britain exist, she looks at other indigenous shamanic traditions—namely Siberian and Native American, modeled after the anthropological work of Alan Macfarlane and Keith Thomas.Wilby 2005. pp. 123-127.

The markings on the stones and the presence of sacrificial remains could suggest a religious purpose, perhaps a prime location for the occurrence of shamanistic rituals. Some stones include a circle at the top and stylised dagger and belt at the bottom, which has led some scholars, such as William Fitzhugh, to speculate that the stones could represent a spiritualized human body, particularly that of a prominent figure such as a warrior or leader. This theory is reinforced by the fact that the stones are all very different in construction and imagery, which could be because each stone tells a unique story for the individual it represents. In 2006, the Deer Stone Project of the Smithsonian Institution and Mongolian Academy of Sciences began to record the stones digitally with 3-D laser scanning.

These revolved around their nocturnal visionary journeys, during which they believed that their spirits traveled out of their bodies and into the countryside, where they would do battle with malevolent witches who threatened the local crops. Ginzburg goes on to examine how the Inquisition came to believe the benandanti to be witches themselves, and ultimately persecute them out of existence. Considering the benandanti to be "a fertility cult", Ginzburg draws parallels with similar visionary traditions found throughout the Alps and also from the Baltic, such as that of the Livonian werewolf, and also to the widespread folklore surrounding the Wild Hunt. He furthermore argues that these Late Medieval and Early Modern accounts represent surviving remnants of a pan-European, pre-Christian shamanistic belief concerning the fertility of the crops.

Choe did not accept the Tan'gun legend as written, but he argued that the Tan'gun story reflected the shamanistic religion of ancient Korea, and that Tan'gun was a legendary figure based on a real shaman-ruler who lived sometime in the very distant past.Allen, Chizuko "Northeast Asia Centered Around Korea: Ch'oe Namsŏn's View of History" pages 787-807 from The Journal of Asian Studies, Volume 48, Issue 4, November 1990 page 795. In addition, Choe claimed that civilizations of ancient India, Greece, the Middle East, Italy, northern Europe and the Mayas all had their origins in the ancient civilization of Korea.Allen, Chizuko "Northeast Asia Centered Around Korea: Ch'oe Namsŏn's View of History" pages 787-807 from The Journal of Asian Studies, Volume 48, Issue 4, November 1990 page 799.

The Fourth Tower of Inverness is a 1972 radio drama, produced by the ZBS Foundation. It is the first of the Jack Flanders adventure series, and combines elements of Americana and Old-time radio with metaphysical concepts such as past life regression, Sufi wisdom, Tibetan Buddhism and shamanistic communication with the natural world.ZBS.org link (The Fourth Tower of Inverness)National Audio Theatre Festivals, Inc "Meatball Fulton Profile" link (Interview with Meatball Fulton) The adventure takes place in an estate called Inverness, and the action focuses upon a mysterious and (at first) illusory extra tower of the mansion, which many visitors have attempted to reach and ultimately vanished in the process. The program was originally broadcast in 7-minute-long episodes and runs a total of seven and half hours.

Bayan-Quli Khan Mausoleum in Bukhara. Bayan Qulï (died 1358) was khan of the Chagatai Khanate from 1348 to 1358 and a grandson of Duwa. In 1348 Bayan Qulï was raised to the position of khan by the ruler of the Qara'unas, Amir Qazaghan, who had effectively taken control of the Chagatai ulus in 1346. For the next decade he remained Qazaghan’s puppet, exercising little real authority. In 1358 Qazaghan was assassinated and succeeded by his son ‘Abdullah. Not long after his ascension, ‘Abdullah had Bayan Qulï killed and selected a new puppet, Shah Temur, to succeed him. Bayan Qulï’s death was used as a pretext by ‘Abdullah’s enemies to bring about his downfall that same year. The Mongols, prior to the conquest of Ma wara'u'n-nahr and Semirechye were primarily shamanistic.

Charles X Gustav in a skirmish with Tatars near Warsaw during the Second Northern War of 1655–1660. The Lipka Tatars are a group of Turkic-speaking Tatars who originally settled in the Grand Duchy of Lithuania at the beginning of the 14th century. The first settlers tried to preserve their shamanistic religion and sought asylum amongst the non-Christian Lithuanians. Lietuvos totoriai ir jų šventoji knyga – Koranas Towards the end of the 14th century Grand Duke Vytautas the Great of Lithuania (ruled 1392–1430) invited another wave of Tatars —Muslims, this time— into the Grand Duchy. These Tatars first settled in Lithuania proper around Vilnius, Trakai, Hrodna and Kaunas and spread to other parts of the Grand Duchy that later became part of the Polish–Lithuanian Commonwealth in 1569.

"Dancing together holding with two swords" from Hyewon pungsokdo depicting geommu (sword dance) performing during Joseon dynasty Korean traditional dance originated in ancient shamanistic rituals thousands of years ago. By the time of the later Korean kingdoms, Goryeo and Joseon, in the 2nd millennium AD, Korean traditional dance benefited from regular support of the royal court, numerous academies, and even an official ministry of the government. A number of different dances gained permanent high status, including the Hermit dance, the Ghost dance, Buchae Chum (the fan dance), Seung Mu (the Monk dance), the Oudong (Entertainer) dance and others, despite the fact that many had humble origins. For example, the Fan dance is believed to have originated with shamans performing nature rites with leaves but evolved into one of the most highly refined Korean dances.

Gestalt Practice provided a humane approach that pulled together all these strands of ancient and modern knowledge into a coherent technique, similar to shamanistic methods of healing. This practice allowed Price to work with other people as real people, not as objects that needed to be "fixed" in some way."Notes on Gestalt Practice" Manual of Gestalt Practice in the tradition of Dick Price - The Gestalt Legacy Project (2009) Section 17 Throughout the 1970s and early 1980s, Price continued practicing, modifying, and teaching Gestalt at Esalen, until his death in a hiking accident on November 25, 1985, when he was struck by a falling boulder. The method of Gestalt Practice Manual of Gestalt in the tradition of Dick Price - The Gestalt Legacy Project (2009) that Dick Price developed remains one of his most important achievements.

In 2013, Merry was invited to participate in the Watermill Center Summer Program, a laboratory for the arts founded by Robert Wilson in Southampton. Excited at the opportunity to grow within the unique environment the Watermill Center offered and learn from with performance artists Marina Abramovic and Robert Athey, Merry created multiple living body art installations, including four displayed during the Watermill’s Center 20th anniversary benefit, “Devil’s Heaven” . Additionally, Merry studied visionary art with Alex and Allyson Grey at the Omega Institute in 2017 . This contemporary art movement focuses on the expression of psychedelic experiences, and according to Alex Grey, “the artist's mission is to make the soul perceptible” . Due to the shamanistic roots of ancient body paintings, Merry pursued the training in order to connect visionary art with body painting’s rich cultural history.

After running as an avowed spoiler in the 1994 presidential election, his surprisingly respectable popular vote spurred him to run in the 1995 election for the house of representatives as an essentially independent candidate, and indeed managed to get in. His terms in the Parliament were characteristically quixotic; the speeches he made being exercises in near-shamanistic eloqution, and counter to parliamentary protocol refusing to bare his head, sporting various headgear, but being most famous for his "artistic" beret. Although mostly a picturesque spice to the daily routines of the institution, he enjoyed considerable respect from many colleagues in the house. The negligible party KiPu which tactically allied themselves to Veltto, never gained a member of its own, with or without his help; and thus he formed a one-man party-group in the house.

Buildings and pavilions in the gardens are minimal in number and unobtrusive to the thriving natural landscape. Stylized flowers and blossoms that hold great symbolism, such as the Sacred Lotus and plum blossoms, are painted onto Buddhist temples, royal tombs, and palace pavilions in bright yet harmonious colors; a style called dancheong 단청, or “red and blue/green.” Traditional spiritual and philosophical symbolism can be found throughout Korean gardens; Shamanistic, Animist, Buddhist, Daoist, and Confucian influences along with homage to the Dangun Creation story are often simultaneously represented. From the clear symbols such as stylized decorations painted on pavilions and buildings, to the use of colors and the number and types of trees, rocks, ponds, and plants, all Korean gardens hold a significance of beauty aesthetically, culturally, and spiritually.

Despite Lina's mockery of Naga's magical skills, she is an exceptionally talented sorceress, and may, in fact, be Lina's greatest rival. She is well versed in black magic and capable of casting healing spells and golem-forming and dragon-conjuring spells. She is especially proficient at white magic, though she only uses it when absolutely necessary, and also specializes in shamanistic magic, in particular spells of earth and water and ice variety. She enjoys creating golems (even if they usually do not turn out very well and sometimes go berserk and turn against her), has developed several of her own spells (including Bogardic Elm, Freeze Rain, Gu Ru Dooga, Mega Vu Vraimer, Void Breath and Vu Raywa), and her most common spells to use are water/ice-based (such as Freeze Arrow) in contrast to Lina who uses fire-related ones.

Geoff Johns on Final Crisis: Rage of the Red Lanterns, Newsarama, October 27, 2008 As the power of rage consumes and drowns the intelligence of the users, the average Red Lantern is left in a barely animalistic mindset, with limited speech abilities and lacking any ability of abstract thought and understanding, and of every other form of volition but endless rage, driven by hatred and a dim memory of his past life, focused on the circumstances forcing him to hate in the first place. Atrocitus is able to restore his fellow Red Lanterns to their previous mental acuity with his shamanistic magic. The ritual, employed only once on Bleez, restored her previous mindset and capacity for coherent thought without dimming her rage. As such, Bleez, like Atrocitus, is still consumed by rage, but also loathes her endless suffering.

Theologically speaking, Archimandrite Daniel Byantoro has used the existing thought patterns of Indonesian culture to package Orthodox teaching within the Indonesian mental set up. Just as the Church Fathers had to face Greek paganism, Judaism, and Gnosticism in order to present the Gospel intelligibly to ancient peoples, Orthodox theology faces similar challenges in the context of the Indonesian mission. Those challenges are the Islamic strand that has similarities with Judaism, the Hindu- Buddhistic strand that has similarities with Greek paganism, the Javanese- mystical strand called "Kebatinan" (the "Esoteric Belief") that has similarities to Gnosticism. (It is a blend of ancient shamanistic-animism on the one hand and Hindu-Buddhistic mysticism and Islamic Sufism on the other, and is divided into many mystical denominations and groups, just like Gnosticism was.), and the secularistic-materialistic strand of the modern world.

The Rebirth of Witchcraft, page 122 Whilst they used ritual tools, they differed somewhat from those used by Gardner's coven. The main five tools in Cochrane's Craft were a ritual knife, a staff known as a stang (according to Ronald Hutton's Triumph of the Moon, Bowers is responsible for the introduction of this into Wicca), a cup, a stone (used as a whetstone to sharpen the knife), and a ritual cord worn by the coven members.The Rebirth of Witchcraft, page 123 Cochrane never made use of a Book of Shadows or similar such books, but worked from a "traditional way of doing things", which was both "spontaneous and shamanistic". Preface, pages 7 to 13 Valiente notes that this spontaneity was partly because the Cochrane coven did not use a Book of Shadows in which structured rituals were pre-recorded, leading to more creativity.

Between the Living and the Dead: A Perspective on Witches and Seers in the Early Modern Age is a study of the beliefs regarding witchcraft and magic in Early Modern Hungary written by the Hungarian historian Éva Pócs. The study was first published in Hungarian in 1997 as Élők és holtak, látók és boszorkányok by Akadémiai Kiadó. In 1999, it was later translated into English by Szilvia Rédey and Michael Webb and published by the Central European University Press. Building on the work of earlier historians such as Carlo Ginzburg and Gabór Klaniczay, both of whom argued that Early Modern beliefs about magic and witchcraft were influenced by a substratum of shamanistic beliefs found in pockets across Europe, in Between the Living and the Dead, Pócs focuses in on Hungary, using the recorded witch trial texts as evidence to back up this theory.

This road trip novel relates the juvenile but revelatory antics of two men in their 60s, Charlie Sarris, an apartment supervisor and John Stone, a Native American medicine man, who meets Charlie when he moves into his apartment block. Both characters are deeply flawed, lamenting their lost youth and first discover kinship in their copious consumption of alcohol. After Charlie discovers that his teenage daughter is pregnant, and can little cope with the parental responsibilities this implies, he accompanies John on a trip to Florida, where John intends to confront his shamanistic rival, Whiteshirt. The journey is marked by indulgent, illegal and destructive behavior on the part of both men, apparently influenced by a curse placed upon John by Whiteshirt, which equally affects Charlie and leaves them acting ostensibly as caricatures of the worst aspects of their natures.

An honorary fellow in history at the University of Exeter, England, she has published three books examining witchcraft and the cunning folk of this period. In the first two, she has identified what she considers to be shamanic elements within the popular beliefs that were held in this place and time, which she believes influenced magical thought and the concept of the witch. In this manner, she has continued with the research and theories of such continental European historians as Carlo Ginzburg and Eva Pocs. Wilby's first published academic text, Cunning Folk and Familiar Spirits: Shamanistic Visionary Traditions in Early Modern British Witchcraft and Magic (2005), was the first major examination of the role that familiar spirits played in Britain during the Early Modern period, and compared similarities between the recorded visions and encounters with such spirits, with shamanism in tribal societies.

Narrative storytelling, either in poetic dramatic song by yangban scholars, or in rough-housing by physical comedians, is generally a male performance. There is as yet virtually no stand-up comedy in Korea because of cultural restrictions on insult-humour, personal comments, and respect for seniors, despite globally successful Korean comic films which depend on comedy of error, and situations with no apparent easy resolution under tight social restraints. Korean oral history includes: narrative myths, legends, folk tales; songs, folksongs, shaman songs and p'ansori (traditional Korean narrative song initially created to entertain commoners); proverbs that expand into short historical tales, riddles, and suspicious words which have their own stories. These stories have a heavy base in Confucian, Buddhist, and Shamanistic idealism that help shape the cultural values in society that they want to pass down to future generations.

Arguing that such altered experiences have provided the background to religious beliefs and some artistic creativity throughout human history, they focus their attention on the Neolithic, or "New Stone Age" period, when across Europe, communities abandoned their nomadic hunter-gatherer lifestyles and settled to become sedentary agriculturalists. Adopting case studies from the opposite ends of Neolithic Europe, Lewis-Williams and Pearce discuss the archaeological evidence from both the Near East - including such sites as Nevalı Çori, Göbekli Tepe and Çatalhöyük - and Atlantic Europe, including the sites of Newgrange, Knowth and Bryn Celli Ddu. The authors argue that these monuments illustrate the influence of altered states of consciousness in constructing cosmological views of a tiered universe, in doing so drawing ethnographic parallels with shamanistic cultures in Siberia and Amazonia. Academic reviews published in peer-reviewed journals were mixed.

Western medicine was first introduced to South Korea by missionary doctors, and led to the transition of mental healthcare from shamanistic healers and traditional Korean medicine to mental hospitals sponsored by the Japanese government, which was occupying Korea, by 1910. Missionary hospitals, which tended to be more humane, also existed, but the isolation of patients by government mental hospitals contributed to the development of stigma in Korean society. Recently, the basis of mental healthcare in South Korea has shifted from long-term hospital stays to community-based healthcare, but the length of admission of those staying in mental hospitals is on an upward trend. This calls into question the effectiveness of South Korean health infrastructure, as the average length of stay in other OECD countries was less than a quarter of that in South Korea in 2011.

During the 1950s and 1960s, La Barre became absorbed in the study of altered states of consciousness precipitated by the ingestion of shamanistic plants from peyote and ayahuasca to magic mushrooms. Collaborating with Schultes and R. Gordon Wasson, La Barre conducted profoundly original investigations into the anthropology and archeology of altered states of consciousness. Convinced that the shamanism of Siberia was equivalent to the shamanic practices he had observed in the Americas, La Barre established a global theory of shamanism that supplanted that of Mircea Eliade. In 1970, La Barre was honoured with an endowed chair, the James B. Duke Professorship of Anthropology, and he published the book that he considered to be his magnum opus, The Ghost Dance: Origins of Religion, a psychoanalytic account of the birth of religion through the lens of his treatment of the ghost dance religion of native America.

Due to their oral mythology and distinctive Shamanistic practices, Western Magar are thought to have originally migrated from Siberia according to shamanic tradition but some Magar writers have written that they originated in Rukum district. There is no obvious proof of where they come from. Oral histories handed down from generations to generations say that Kham people migrated from Norther icy himalayan regions which lies to the southern part of China after the Kham civilization got lost and submerged in the icy glaciers in and around 200 AD. Later on the Kham kings ruled from present Karnali region or ancient Nepal region in the far west. However, after Khas kings from Kumaon and Garwal continued to attack upon Kham kings of Humla and Jumla area in around 400 AD. The Kham kings are reported to have fought against brute and uncivilized Khas aggressors for 100s years.

The first human settlement in Enontekiö emerged after the retreat of the glaciers at the end of the last ice age, when people of the Komsa culture migrated from the coast of the Arctic Ocean. The oldest traces of settlement were found at the shores of the Ounasjärvi Lake and are dated to a time 6,000 BC.Tourism portal of Enontekiö municipality: Prehistory Later, the Sami population of Lapland, which predominated for a long time in Enontekiö, developed by the blending of this stone-age ancestral population with the Finno-Ugric peoples, who immigrated after the 3rd millennium BC. Initially, the inhabitants of Enontekiö made their living from hunting and fishing, and they had only a few reindeer as draught animals. In early modern times, Enontekiö came under Swedish influence during the course of the Christianisation of the shamanistic Sami. In the 16th century, Enontekiö's first church was built.

In the fifth chapter, "Domesticating Wild Nature", the authors seek to explore how the people of the Neolithic Near East might have understood the concepts of "death", "birth" and the "wild", drawing on ethnographic examples from various recorded shamanistic societies in order to do so.Lewis-Williams and Pearce 2005. pp. 123-148. Chapter six, "Treasure the Dream Whatever the Terror", discusses how aspects of consciousness and cosmology can make their way into myth, expanding on the problematic nature of defining "myth". Turning to the structuralist ideas of anthropologist Claude Lévi-Strauss, they discuss Lévi-Strauss's ideas of neurologically based "mythemes" that provided the building blocks for myths; although rejecting his structuralism, they concur that there is a neuropsychological "deep structure" behind mythology, and proceed to compare the Epic of Gilgamesh with a Samoyed narrative, "The Cave of the Reindeer Woman."Lewis-Williams and Pearce 2005. pp. 149-168.

Another significant genre is a set of healing songs in Saba dance commonly performed to celebrate the recovery of a patient by a Bomoh (Malay shaman). As Saba is a part of the traditional curing, the lyrics have many special terms used in shamanistic charms. There are other genres exist, among others are songs from traditional dances of Mayang', Limbung and Lukah, songs from Dikir Rebana, Berdah, Main Puteri and Ugam performances, as well as Lagu dodoi (lullabies), Lagu bercerita (story telling songs) and Lagu Permainan (children game songs). Popular Pahang folk songs included; Walinong Sari, Burung Kenek-Kenek, Pak Sang Bagok, Lagu Zikir, Lagu Orang Muda, Pak Sendayung, Anak Ayam Turun Sepuluh, Cung-Cung Nai, Awang Belanga, Kek Nong or Dayang Kek Nong, Camang Di Laut, Datuk Kemenyan Tunggal, Berlagu Ayam, Walida Sari, Raja Donan, Raja Muda, Syair Tua, Anak Dagang, Puteri Bongsu, Raja Putera, Puteri Mayang Mengurai, Puteri Tujuh, Pujuk Lebah, Ketuk Kabung (Buai Kangkong) and Tebang Tebu.

In his early military career, before the novel's opening, when Shen Tai had been on a previous military expedition beyond the Long Wall that protects the northern borders of Kitai, he had interrupted a magic rite being performed on Meshag, a kinsman of the Bogü ruler, that would have transformed him into a wolf spirit, but that had progressed far enough to create a link between Meshag and a wolf. Grateful to Shen Tai for having interrupted the shamanistic ritual, Meshag intervenes to separate Shen Li-Mei from her escort and with the assistance of a number of wolves, including the wolf with which Meshag has been linked. Meshag then undertakes an epic journey across the northern steppes to return Shen Li-Mei to Kitai. Li-Mei, who has known only a sheltered life of privilege, is forced to endure hardships and to learn to trust Meshag who is not only a barbarian, but who has intimidating links with the wolves that accompany them.

Map showing the major warlords of the Han dynasty in the 190s, including Zhang Lu Upon the death of his father, Zhang Heng (张衡), Zhang Lu inherited control of the Celestial Masters religious group, and therefore became its third leader (the first was Zhang Lu's grandfather Zhang Daoling). The religion enjoyed its greatest popularity in Yi Province (covering present-day Sichuan and Chongqing), but when Zhang Lu took control of the group, it was being challenged in the area by a shamanistic religion led by Zhang Xiu (張脩, no family relation to Zhang Lu). Against this background, both Zhang Lu and Zhang Xiu were abruptly ordered by Liu Yan to go together to attack Su Gu (), the Han-appointed administrator of Hanzhong Commandery and take over his territory. However, having his own designs, Zhang Lu killed Zhang Xiu and took command of his troops and religious followers before he went off for the campaign against Hanzhong.

Following World War II, with the welfare state having undertaken much of the work advocated by the Lester sisters, Kingsley Hall continued on a quieter note as a youth hostel and community activity centre. In 1965 R. D. Laing and his colleagues asked the Lesters for use of the Hall as a community for themselves and people in a state of psychosis. As a result, Kingsley Hall became home to the Philadelphia Association and one of the most radical experiments in psychiatry.The Philadelphia Association: Kingsley Hall Based on the notion that psychosis, a state of reality akin to living in a waking dream, is not an illness simply to be eliminated through the electric shocks favoured in the Western tradition of the time but, as in other cultures, a state of trance which could even be valued as mystical or Shamanistic, it sought to allow schizophrenic people the space to explore their madness and internal chaos.

Altan Khan died soon after, but in the next century the Gelug spread throughout Mongolia, aided in part by the efforts of contending Mongol aristocrats to win religious sanction and mass support for their ultimately unsuccessful efforts to unite all Mongols in a single state. Viharas (Mongolian datsan) were built across Mongolia, often sited at the juncture of trade and migration routes or at summer pastures where large numbers of herders would congregate for shamanistic rituals and sacrifices. Buddhist monks carried out a protracted struggle with the indigenous shamans and succeeded, to some extent, in taking over their functions and fees as healers and diviners, and in pushing the shamans to the fringes of Mongolian culture and religion. Church and state supported each other, and the doctrine of reincarnation made it possible for the reincarnations of living Buddhas to be discovered conveniently in the families of Mongolian nobility until this practice was outlawed by the Qianlong Emperor of the Qing dynasty.

Two great challenges Laestadius had faced since his early days as a church minister were the indifference of his Sámi parishioners, who had been forced by the Swedish government to convert from their shamanistic religion to Lutheranism, and the misery caused them by alcoholism. The spiritual understanding Laestadius acquired and shared in his new sermons "filled with vivid metaphors from the lives of the Sami that they could understand, ... about a God who cared about the lives of the people" had a profound positive effect on both problems. An account from the Sámi cultural perspective recalls a new desire among the Sámi to learn to read and a bustle and energy in the church, with people confessing their sins, crying and praying for forgiveness--within Laestadianism this was known as liikutukset, a kind of ecstasy. Drunkenness and cattle theft diminished, which had a positive influence on the Samis’ relationships, finances and family life.

A Bronze-age shield, dated to 1200–700 BCE; Drem inherits a similar shield used by his grandfather Warrior Scarlet was published between The Silver Branch and The Lantern Bearers, books two and three in the trilogy that begins with The Eagle of the Ninth. Those excepted, it has been described as 'perhaps (Sutcliff's) finest novel and certainly the most akin to fantasy...as powerful as possible a picture of a putative shamanistic society.' For many years, Sutcliff lived in the village of Walberton, next to the South Downs that feature in her writing; Warrior Scarlet and her 1960 novel Knights Fee take place in the same geographical location, while the central character in Eagle of the Ninth also receives a land grant on the Downs. There are several explicit connections made between the two books; in Knights Fee, the hero Randall also helps guard sheep on the Downs and is shown an axe head made for someone 'left-handed or one-handed.

Typical of shamanistic healing in this part of the world, the ritual involves sucking the material object that caused the disease from the body of the patient, the use of eagle feathers for sweeping the patient, incantations including invocation of Catholic saints, the symbolic use of the cross and images of saints, and the use of various herbs. Ritualized confession of the patient, the participation of other family members as beneficiaries of healing, and special healing mitotes, in which a large number of people are cured en masse by the spiritually charged aura of the ceremony, are some of the curing practices with wider social dimensions. The malady that brings death is believed to be both spiritual and physical in nature, a result of sickness and sorcery. Throughout the life cycle, intervals of five are of significant symbolic importance: note the lengths of the premarriage visits of the parents (five successive days), the shaman's training period (five years), and mitotes (five days).

A collection of typical ge and crossbow bolts from the Warring States "Hymn to the Fallen" (Jiu Ge) () is a Classical Chinese poem which has been preserved in the Nine Songs (Jiu Ge) section of the ancient Chinese poetry anthology, the Chu ci, or The Songs of Chu, which is an ancient set of poems. Together, these poems constitute one of the 17 sections of the poetry anthology which was published under the title of the Chuci (also known as the Songs of Chu or as the Songs of the South). Despite the "Nine" in the title (Jiu ge literally means Nine Songs), the number of these poetic pieces actually consists of eleven separate songs, or elegies.Murck 2000, 11 This set of verses seems to represent some shamanistic dramatic practices of the Yangzi River valley area (as well as a northern tradition or traditions) involving the invocation of divine beings and seeking their blessings by means of a process of courtship.

Like its counterpart white magic, the origins of black magic can be traced to the primitive, ritualistic worship of spirits as outlined in Robert M. Place's 2009 book, Magic and Alchemy.Magic and Alchemy by Robert M. Place (Infobase Publishing, 2009) Unlike white magic, in which Place sees parallels with primitive shamanistic efforts to achieve closeness with spiritual beings, the rituals that developed into modern black magic were designed to invoke those same spirits to produce beneficial outcomes for the practitioner. Place also provides a broad modern definition of both black and white magic, preferring instead to refer to them as "high magic" (white) and "low magic" (black) based primarily on intentions of the practitioner employing them. He acknowledges, though, that this broader definition (of "high" and "low") suffers from prejudices because good-intentioned folk magic may be considered "low" while ceremonial magic involving expensive or exclusive components may be considered by some as "high magic", regardless of intent.Evans-Pritchard.

Pahang traditional music may be classified as a type of old oral literature in poetic forms, which exist in several different genres. The most notable one is a set of 36 songs in Indung dance. Another significant genre is a set of healing songs in Saba dance commonly performed using shamanistic charms There are other genres exist, among others are songs from traditional dances of Mayang', Limbung and Lukah, songs from Dikir Rebana, Berdah, Main Puteri and Ugam performances, as well as Lagu dodoi (lullabies), Lagu bercerita (story telling songs) and Lagu Permainan (children game songs). Other popular Pahang folk songs included; Walinung Sari, Burung Kenek-Kenek, Pak Sang Bagok, Lagu Zikir, Lagu Orang Muda, Pak Sendayung, Anak Ayam Turun Sepuluh, Cung-Cung Nai, Awang Belanga, Kek Nong or Dayang Kek Nong, Camang Di Laut, Datuk Kemenyan Tunggal, Berlagu Ayam, Walida Sari, Raja Donan, Raja Muda, Syair Tua, Anak Dagang, Puteri Bongsu, Raja Putera, Puteri Mayang Mengurai, Puteri Tujuh, Pujuk Lebah, Ketuk Kabung (Buai Kangkong) and Tebang Tebu.

The Man with Three Coffins artistically portrays the suffering and loss of the families from the north who have been uprooted by the Korean War through non-conventional story-telling; Lee Jang-ho experimental storytelling involved a mixture of the present timeline of Sun- seok's journey to spread his late wife's ashes, shamanistic rituals, encounters with women that look like his wife, and his own flashbacks of his late wife. The seemingly illogical division between shamanism and reality to capture one's strong desire return to one's hometown in North Korea suggests that the reality of the situation of division is deeply embedded in society and is what links people together. The film was also praised for the sepia tones over the film. In an interview, Lee Jang-ho said that the sepia tones were inspired by the colored glass that he and his friends used to hold over their eyes to see the world in different colors, old sepia-colored war newsreels, and the Claude Lelouch's Un homme et une femme (1966).

Barbara Ehrenreich controversially theorizes that the sacrificial hunting rites of the Upper Paleolithic (and by extension Paleolithic cooperative big-game hunting) gave rise to war or warlike raiding during the following Epipaleolithic and Mesolithic or late Upper Paleolithic. The existence of anthropomorphic images and half-human, half-animal images in the Upper Paleolithic may further indicate that Upper Paleolithic humans were the first people to believe in a pantheon of gods or supernatural beings, though such images may instead indicate shamanistic practices similar to those of contemporary tribal societies. The earliest known undisputed burial of a shaman (and by extension the earliest undisputed evidence of shamans and shamanic practices) dates back to the early Upper Paleolithic era ( BP) in what is now the Czech Republic. However, during the early Upper Paleolithic it was probably more common for all members of the band to participate equally and fully in religious ceremonies, in contrast to the religious traditions of later periods when religious authorities and part-time ritual specialists such as shamans, priests and medicine men were relatively common and integral to religious life.

Due to his interest in shamanism Mark Fornash is the first person to recognize the manias as a single phenomenon patterned after shamanistic practises, and to predict it progression from drumming and dancing to visions, shape-shifting, soul-flying and death. The story follows the progress of the disease through the view points of these characters, as well as: Simon Lingham, ex-husband of Tokomo, and World Health Organization investigator; Sister Vena, a nun in Calcuta who observes extreme stigmata in patients in last stages of the pandemic; Leira Losaba, a police lieutenant in Johannesburg who investigates a series of murders involving shape-shifted people; Cameron Spires, one of the survivors of the car accident at the beginning of the novel, an eccentric billionaire with interests in human longevity and long-term survival. As the pandemic progresses Cameron eventually organizes a conference to pool research, which brings all of the major character together. The pandemic appears to be related to the Tokomo's prion's, but the extreme effects can not be explained.

In the first chapter, Arrival, she narrates about her initial education in Toronto, Canada under the care of her paternal grandparents, as her parents had separated when she was two years old; her decision not to pursue a doctoral degree in English but take up a job as an English lecturer on a two-year assignment in a school in Bhutan. in response to an ad posted by the World University Service of Canada; her grandfather's skepticism about her taking up this assignment in an alien land, her departure from Canada and arriving at the Paro Airport in Bhutan after a bumpy air journey. In the subsequent chapters she narrates about the Himalayan topography of the isolated valleys, the Bhutanese people, history of Buddhism in the country, the religious affiliation of the people to the Bon religion of shamanistic beliefs, their social customs, etiquette, food habits, poor hygienic conditions, her posting in the Sherubtse College near Trashigang in eastern Bhutan, her love life and so forth. She explains about Buddha and his teachings.

Group of fashionably-dressed female attendants The best period for the figures lasted only about 50 years, to the An Lushan Rebellion of 755, a period of innovation, unprecedented realism and an interest in showing psychological types in several media for Chinese art.Watson (1974), 70–76; McGregor The figures share with Buddhist monumental sculpture of the period conventions, derived from further west, that show "appropriate detail of muscle which yet departs from reality at many points". The horse figures reflect the same ideal as seen in contemporary paintings, and it is uncertain in which medium the type first arose.Watson (1974), 75–76, 76 quoted With exception of the Zodiac figures, which were also the only type to increase in popularity after the Tang, the figures are "more closely related to the metropolitan and Buddhist attitudes than to the magical aspects of rural beliefs and a pattern of behaviour governed by superstitions or shamanistic beliefs of the local farming communities", which partly accounts for their failure to return after the 750s,Tang, 62–63, 63 quoted along with a preference for new types of grave goods.

Whilst the historian Keith Thomas had touched on the subject of English popular magic in his Religion and the Decline of Magic (1971), in a 1994 article on the subject of the cunning folk, the historian Willem de Blécourt stated that the study of the subject, "properly speaking, has yet to start." These ideas were echoed in 1999, when the historian Ronald Hutton, in his The Triumph of the Moon: A History of Modern Pagan Witchcraft, remarked that the study of the cunning folk and European folk magic was "notoriously, an area that has been comparatively neglected by academic scholars." Nonetheless, articles on the subject were published in the late 1990s, primarily by the historian Owen Davies, who in 2003 published Cunning- Folk: Popular Magic in English History (which was later republished under the altered title of Popular Magic: Cunning-folk in English History in 2007). This was followed in 2005 with the publication of Emma Wilby's Cunning Folk and Familiar Spirits: Shamanistic Visionary Traditions in Early Modern British Witchcraft and Magic, which took a somewhat different attitude to the cunning craft than Hutton and Davies, emphasising the spiritual as opposed to simply practical side to cunning folk's magic.

Following the War of the Green Lanterns, it is revealed that Atrocitus has kept Krona's corpse as a 'confidant', talking to the body when he needs to give voice to his feelings about the Red Lantern Corps and his plans to upgrade their intelligence. However, after granting intellects to three Red Lanterns, Atrocitus returns to the place where he has left Krona's body only to find it gone.Red Lanterns #4 (December 2011) Although Atrocitus attempts to find Krona's body, he is left to consider both the worrying possibility that Krona has come back to life,Red Lanterns #5 (January 2012) when faced with a revolt from Bleez, Atrocitus starts to wonder if the loss of Krona's body has robbed him of the focus of his rage, as he has begun to try and justify his actions where he previously considered his mere identity enough of a justification.Red Lanterns #6 (February 2012) Krona's body, however, is found to be possessed by Abysmus, a demonic entity created by the earliest experiments of Atrocitus with shamanistic and necromantic magic, who willingly ate his body and flayed his skin to empower himself and a race of similar creatures, the so-called Abysmorphs.

In the critically acclaimed and influential 1950s TV series created by Nigel Kneale, Quatermass and the Pit, depictions of supernatural horned entities, with specific reference to prehistoric cave-art and shamanistic horned head-dress are revealed to be a "race-memory" of psychic Martian grasshoppers, manifested at the climax of the film by a fiery horned god.White, Eric (1996) Once they were men: Now they're Landcrabs: Monsterous Becomings in Evolutionist Cinema, in Murray's theories has been seen to have had influence on The Blood on Satan's Claw (1971), where a murderous female- led cult worships a horned deity named Behemoth. Hunt, Leon (2001) Necromancy in the UK: Witchcraft and the occult in British horror, in Marion Zimmer Bradley, who acknowledges the influence of Murray, uses the figure of the "horned god" in her feminist fantasy transformation of Arthurian myth, Mists of Avalon (1984), and portrays ritualistic incest between King Arthur as the representative of the horned god and his sister Morgaine as the "spring maiden". In the popular video game Morrowind, its expansion Bloodmoon has a plot enemy known as Hircine, the Daedric god of the Hunt, who appears as a horned man with the face of a deer skull.