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.Although the realm could beapproached through shamanic trance, access could also be gained through certain caves,wells, whirlpools, mountains, or distant travel.Although Urgunge, as a yadgan, did not journey to celestial realms, he knew oftheir existence to some extent.The tengger (sky) is a place in which or beyondwhich various celestial beings dwell, whom specialists of various kinds could contact(124).As in Thai s discussion of Hmong shamanism, since different shamans mayspecialize in different varieties of spiritual journeying, such upward, outward, ordownward trajectories can often exist as potentially independent entities within thecosmology of the culture, rather than as a necessarily unified vision of the universe.Aparticular shaman, in other words, may only know about a segment of the manyotherworlds identified by other shamanic practitioners in the same culture.Jean-Pierre Chaumeil (1982) recounts the cosmos described by Alberto, a Yeguashaman of the village of Eden de la frontera on the Marichín river of northeast Peru.For 62Alberto and his community, the visible world is dominated by the Amazon River,running from its source to its delta.Invisible paths link this seen world to others arrayedin layers above and below.To the east of the Amazon s delta lies a land of the ancestors,people who once lived in a different world at the foot of a great tree.This world is nolonger accessible to people, even to the most skilled shamans, who nonetheless seekreunion with it.Below the visible world are three subterranean levels: the world of theground-people, the world of the water-people, and the world of people without anuses.Each of these worlds serves as a source of both illness and potential cures for people inthe visible world, and each is visited by shamans in their work of healing.Above theterrestrial world are a variety of other worlds of the sky, visible only faintly from below.At the level of the lowest banks of clouds, there are realms of the vultures, condors, andparakeets, linked to the earth by unseen paths.The spirits of those who have done graveevil (e.g., incest or theft) become transformed into condors and reside in that speciesrealm.Shamans are able to obtain magic darts from this realm as well, which are usefulin their various activities.Above the rainbow and at the level of higher clouds, thereexists the half-world of the people of whose voice is heard in thunder.Higher still isthe celestial lake, the reservoir of the rain that falls onto the earth.It is here that sorcerersgain the celestial venom needed for their darts, a substance shared as well by iguanas,spiders, snakes, ants, and scorpions.On the banks of the lake live demons who descendto earth in times of fire to devour the ashes of the dead.Higher still lives the rúnda, the principal spirit of hunting.He descends to earthon great feasts or when the hunting is bad.He gives the human community the animalsthey hunt in exchange for offerings of beer.Beyond rúnda s level is the world of the 63moon and its nephew Polaris (the spirit of the night ) as well as a house of fire.A pathof fire separates these two beings world from that of the sun and evening star.Thespirits of the deceased pass along the Milky Way (the path of souls ) to the grandheaven, their proper dwelling place after death.In a feature parallel to that discussed forHmong cosmology, this remote level is also the place of the present home of theprimordial shaman.In a reflection of the influence of Christian missionization, Albertonoted that the grand heaven was also the home of the god of the Christians.Robin Ridington (1988) explores the role of Naachin ( dreamers ) among Dunne-za (Beaver) people in British Columbia, Canada.Such Naachin experience spirit traveland communication chiefly through their dreams.In dream visions, they acquire songswhich can aid deceased community members in finding Yagatunne, the trail to heaven.They practice a skill developed originally by Makenunatane, a primordial shaman.SinceMakenunatane s time, the dead have listened to the shaman s songs and are able to findtheir way, despite the confusions that can arise because of the Alaskan Highway andother technological and social intrusions of the twentieth century (82).Without theNaachin s singing, the dead are liable to follow such roads endlessly, becoming frustrateddisplaced ghosts rather than contented souls at rest in their afterlife world.Naachinsongs are also seen to maintain the normal passage of the seasons, which might otherwisecease to pass in proper fashion.By dreaming ahead for everybody (78), Naachin gainaccess to knowledge that helps the community prosper in its relations with each other andwith the animals essential for subsistence.Writes Ridington, The Dreamer s journey is ashamanic flight through the appearance of ordinary reality.The dreamer flies to a realmof meaning at the center of the universe (79).Such travel is thus incorporated into the 64ordinary category of dreaming, but with significant differences in meaning andeffectiveness.Dreams provide awareness of a cosmos that resembles that of othershamanic cultures.Although these cosmologies and many others described for other shamanictraditions of the world vary considerably in detail, certain commonalities arenonetheless evident.Unseen worlds are multiple, and become known to the humancommunity through shamanic revelation.Shamans rely on spirit guides for assistance intraveling to one or more of these known worlds but often cannot travel to all the worldsknown.The cosmologies often pay particular attention to the dead: there are often one ormore locales for the spirits of the dead, and the dead must travel there on pathwaysknown to shamans and their spirit guides.In hunting cultures as remote from each otheras Inuit and Yagua, there are often deities of the hunt, who require some sort of placationor offering in exchange for hunting success.This, too, often becomes a task for ashaman [ Pobierz 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.Although the realm could beapproached through shamanic trance, access could also be gained through certain caves,wells, whirlpools, mountains, or distant travel.Although Urgunge, as a yadgan, did not journey to celestial realms, he knew oftheir existence to some extent.The tengger (sky) is a place in which or beyondwhich various celestial beings dwell, whom specialists of various kinds could contact(124).As in Thai s discussion of Hmong shamanism, since different shamans mayspecialize in different varieties of spiritual journeying, such upward, outward, ordownward trajectories can often exist as potentially independent entities within thecosmology of the culture, rather than as a necessarily unified vision of the universe.Aparticular shaman, in other words, may only know about a segment of the manyotherworlds identified by other shamanic practitioners in the same culture.Jean-Pierre Chaumeil (1982) recounts the cosmos described by Alberto, a Yeguashaman of the village of Eden de la frontera on the Marichín river of northeast Peru.For 62Alberto and his community, the visible world is dominated by the Amazon River,running from its source to its delta.Invisible paths link this seen world to others arrayedin layers above and below.To the east of the Amazon s delta lies a land of the ancestors,people who once lived in a different world at the foot of a great tree.This world is nolonger accessible to people, even to the most skilled shamans, who nonetheless seekreunion with it.Below the visible world are three subterranean levels: the world of theground-people, the world of the water-people, and the world of people without anuses.Each of these worlds serves as a source of both illness and potential cures for people inthe visible world, and each is visited by shamans in their work of healing.Above theterrestrial world are a variety of other worlds of the sky, visible only faintly from below.At the level of the lowest banks of clouds, there are realms of the vultures, condors, andparakeets, linked to the earth by unseen paths.The spirits of those who have done graveevil (e.g., incest or theft) become transformed into condors and reside in that speciesrealm.Shamans are able to obtain magic darts from this realm as well, which are usefulin their various activities.Above the rainbow and at the level of higher clouds, thereexists the half-world of the people of whose voice is heard in thunder.Higher still isthe celestial lake, the reservoir of the rain that falls onto the earth.It is here that sorcerersgain the celestial venom needed for their darts, a substance shared as well by iguanas,spiders, snakes, ants, and scorpions.On the banks of the lake live demons who descendto earth in times of fire to devour the ashes of the dead.Higher still lives the rúnda, the principal spirit of hunting.He descends to earthon great feasts or when the hunting is bad.He gives the human community the animalsthey hunt in exchange for offerings of beer.Beyond rúnda s level is the world of the 63moon and its nephew Polaris (the spirit of the night ) as well as a house of fire.A pathof fire separates these two beings world from that of the sun and evening star.Thespirits of the deceased pass along the Milky Way (the path of souls ) to the grandheaven, their proper dwelling place after death.In a feature parallel to that discussed forHmong cosmology, this remote level is also the place of the present home of theprimordial shaman.In a reflection of the influence of Christian missionization, Albertonoted that the grand heaven was also the home of the god of the Christians.Robin Ridington (1988) explores the role of Naachin ( dreamers ) among Dunne-za (Beaver) people in British Columbia, Canada.Such Naachin experience spirit traveland communication chiefly through their dreams.In dream visions, they acquire songswhich can aid deceased community members in finding Yagatunne, the trail to heaven.They practice a skill developed originally by Makenunatane, a primordial shaman.SinceMakenunatane s time, the dead have listened to the shaman s songs and are able to findtheir way, despite the confusions that can arise because of the Alaskan Highway andother technological and social intrusions of the twentieth century (82).Without theNaachin s singing, the dead are liable to follow such roads endlessly, becoming frustrateddisplaced ghosts rather than contented souls at rest in their afterlife world.Naachinsongs are also seen to maintain the normal passage of the seasons, which might otherwisecease to pass in proper fashion.By dreaming ahead for everybody (78), Naachin gainaccess to knowledge that helps the community prosper in its relations with each other andwith the animals essential for subsistence.Writes Ridington, The Dreamer s journey is ashamanic flight through the appearance of ordinary reality.The dreamer flies to a realmof meaning at the center of the universe (79).Such travel is thus incorporated into the 64ordinary category of dreaming, but with significant differences in meaning andeffectiveness.Dreams provide awareness of a cosmos that resembles that of othershamanic cultures.Although these cosmologies and many others described for other shamanictraditions of the world vary considerably in detail, certain commonalities arenonetheless evident.Unseen worlds are multiple, and become known to the humancommunity through shamanic revelation.Shamans rely on spirit guides for assistance intraveling to one or more of these known worlds but often cannot travel to all the worldsknown.The cosmologies often pay particular attention to the dead: there are often one ormore locales for the spirits of the dead, and the dead must travel there on pathwaysknown to shamans and their spirit guides.In hunting cultures as remote from each otheras Inuit and Yagua, there are often deities of the hunt, who require some sort of placationor offering in exchange for hunting success.This, too, often becomes a task for ashaman [ Pobierz caÅ‚ość w formacie PDF ]