Initiation into a shaman – Shamanism – the Shaman crystal
On cosmogonic representations of ancient Sakha, the universe is divided into three parts: Upper, Middle and Lower worlds with their deities and creatures.
The upper world is multi-tiered space, where the ninth highest tier sits the Supreme God YPYH AAR toyon, the White Lord Creator, like the Sun, the Creator of the Universe. About him in the epic-Olonkho said: “With the seat out of a milk-white stone, with breath from the intense heat, with a cap of three Sables, lynx like white, White the Elder Lord”. It has another name – YPYH Aiyy toyon.
A shaman could be a man, marked by the will of gods or spirits, having inherited the gift in the family or came into contact with the deceased shaman. The birth had some special features and has been tested by disease, because the coot was carried away perfume for education, which can be any of the messengers of the three worlds. The most powerful shaman was raised in the Upper world in one of the nine nests shamanic sacred tree – larch. The higher the nest, the more powerful the shaman is born. Kut future shamans make spirits in the Chicks of cuckoos or Kulik and feed them with the eggs of birds. The same thing can happen in the Middle world, where the shaman tree is selected larch, and in the world podzemnaya the birth and upbringing of the shaman takes place in the nest of dark fir tree.
The most difficult challenge is the stage of initiation into the shaman – attani, i.e. rastekanie body. Dedicate hiding in the deep forest, where the chosen innocent men, build for him the Uras (summer dwelling of conical form, covered with birch bark). During the deep sleep or the unconscious state, in which the neophyte is from three to nine days, to him flock all the spirits of the three worlds. The spirits of all diseases, cut the body into pieces and ate the meat and of his blood, then ye-Kut – the mother’s soul gathers the bones, and the body is restored to life, but in a new, supernatural quality. Henceforth, the shaman can communicate with spirits, can take any form.
If rastekanie is a physical test of the neophyte, then the next step of initiation into the shaman can be called a spiritual lesson for him. This joint rite ritual the young shaman with an experienced teacher already in the audience when it needs to expertly combine improvisation with canonized scheme “travel in the Universe.” An old shaman shows young spirits of the road, being on a clean meadow, or ascended the mountain. Both the shaman wore ritual costumes and picked up diamonds. They scored the sacrificial animal which were fed with shamanic spirits, and some were eaten by the audience for whom this day was a holiday. Having passed the rite of initiation, the young shaman became bodily and mental properties, would have been to infiltrate all the worlds.
The ritual was performed according to the generally accepted canons. All the preparations for this sacrament was done by the assistants cucurucucu. Depending on the purpose of the ritual the shaman asked rites to the spirits of the Upper or Lower worlds. While he made the long journey, making stops at the so-called elohah available at each tier of the celestial sphere, or underworld. On each Aloha he communicated with the spirits, asking them for permission for onward journey. Here is an example of such spells spirits on the way to the Upper world:
Open in front of me
All comfortable passes,
Give me the strength to sing
Listen vigilantly front!
Please remove obstacles from the road,
Flatten irregularities the way!
On arrival at the place of the shaman asked the spirits who caused illness to return the coot of the patient, in exchange, offering them a gift, in case of failure of power took away the coot and returned the same way. The journey was made, or “horse-tambourine”, or in free flight, and in the Lower world “dived through the hole in the form of the loons”. All of these actions he demonstrated by means of pantomimic, Bouncing, driving imaginary horse, or pretending to fly.
Thus, the shaman’s ritual was a bright theatrical performance, usually sung at night by the feeble light of a small fire-place that intensified the mystery and bogey men. Meanwhile the main part of the adult audience with the understanding to perceive all the nuances of the mystery, if necessary, supported the shaman shouting or singing.