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Lo Sciamanismo E Le Tecniche Dell'estasi

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Lo Sciamanismo E Le Tecniche Dell'estasi LO SCIAMANISMO E LE TECNICHE DELL'ESTASI di Mircea Eliade 1 Lo Sciamanismo INDICE Introduzione alla prima edizione Introduzione alla seconda edizione Capitolo 1. Generalità. Metodi di reclutamento. Sciamanismo e vocazione mistica. Approssimazioni L'acquisto dei poteri sciamanici Il reclutamento degli sciamani nella Siberia occidentale e centrale Il reclutamento fra i Tungusi Il reclutamento fra i Buriati e gli Altaici Trasmissione ereditaria e ricerca dei poteri sciamanici Sciamanismo e psicopatologia Capitolo 2. Malattie e sogni iniziatici. Malattie iniziatiche Estasi e visioni iniziatiche degli sciamani yakuti Sogni iniziatici degli sciamani samojedi L'iniziazione presso i Tungusi, i Buriati, ecc. L'iniziazione dei maghi australiani Confronti fra Australia, Siberia, America del Sud ecc. Lo smembramento iniziatico nell'America del Nord e del Sud, in Africa e in Indonesia Iniziazione degli sciamani eschimesi La contemplazione del proprio scheletro Iniziazioni tribali e società segrete Capitolo 3: L'acquisto dei poteri sciamanici Miti siberiani sull'origine degli sciamani L'elezione sciamanica presso i Goldi e gli Yakuti L'elezione presso i Buriati e i Teleuti Le donne-spiriti protettrici dello sciamano La parte delle anime dei morti "Vedere gli spiriti" Gli spiriti ausiliari "Linguaggio segreto". "Lingua degli animali" La ricerca dei poteri sciamanici nell'America Settentrionale Capitolo 4: L'iniziazione sciamanica L'iniziazione presso i Tungusi e i Manciù L'iniziazione degli Yakuti, dei Samoiedi e degli Ostiachi 2 Mircea Eliade L'iniziazione presso i buriati Iniziazione dello sciamano araucano L'ascesa rituale degli alberi Il viaggio celeste dello sciamano caribe Ascesa mediante l'arcobaleno Iniziazioni austrialiane Altre forme del rito di ascensione Capitolo 5: Il simbolismo del costume e del tamburo sciamanico Note preliminari Il costume siberiano Il costume buriate Il costume altaico Gli specchi e i berretti sciamanici Simbolismo ornitologico Il simbolismo dello scheletro Rinascere dalle proprie ossa Le maschere sciamaniche Il tamburo sciamanico Costumi rituali e tamburi magici attraverso il mondo Capitolo 6: Lo sciamanismo nell'Asia centrale e settentrionale Le ascensioni celesti - discese agli inferni Funzioni dello sciamano "Sciamani bianchi" e "sciamani neri". Mitologie "dualiste" Sacrificio del cavallo e ascensione dello sciamano in cielo (Altai) Bai Ulgan e lo sciamano altaico La discesa agli inferni (Altai) Lo sciamano psicopompo (Altaici, Goldi, Yuraki) Capitolo 7: Lo sciamanesimo nell'Asia centrale e settentrionale Guarigioni magiche - Lo sciamano psicopompo Ricerca e richiamo dell'anima (Tartari, Buriati, Kirghisi) La seduta sciamanica presso gli Ugri e i Lapponi Sedute presso gli Ostiachi, gli Yuraki e i Samoiedi Lo sciamanismo fra gli Yakuti e i Dolgani Sedute sciamaniche presso i Tungusi e gli Orocci Lo sciamanesimo Yukaghiro Religione e sciamanismo presso i coriachi Lo sciamanismo tra i Ciukci Capitolo 8: Sciamanismo e cosmologia 3 Lo Sciamanismo Le tre zone cosmiche e il pilastro del mondo La montagna cosmica L'albero del mondo I numeri mistici 7 e 9 Sciamanismo e cosmologia nell'area oceanica Capitolo 9: Lo sciamanismo nell'America del Nord e del Sud Lo sciamanismo tra gli eschimesi Sciamanismo nord-americano La seduta sciamanica Cura sciamanica presso i Paviotso Seduta sciamanica presso gli Achumawi La discesa agli inferni Le confraternite segrete e lo sciamanismo Lo sciamanismo sud-americano: rituali vari. La guarigione sciamanica Antichità dello sciamanismo nel continente americano Capitolo 10: Lo sciamanismo nell'Asia sud-orientale e in Oceania Credenze e tecniche sciamaniche fra i Sakai, i Semang e i Jakun Sciamanismo nelle isole Andamene e Nicobare Lo sciamanismo malese Sciamani e sacerdoti a Sumatra Sciamanismo nel Borneo e a Celebes La "barca dei morti" e la barca sciamanica Viaggi d'oltretomba fra i Daiachi Sciamanismo melanesiano Sciamanismo polinesiano Capitolo 11: Ideologie e tecniche sciamaniche tra gli indoeuropei Considerazioni preliminari Tecniche dell'estasi presso gli antichi Germani Grecia antica Sciti, Caucasici, Irani India antica: riti di ascensione India antica: il "volo magico" Il Tapas e la Viksha Tecniche e simbolismi "sciamanici" in India Lo sciamanismo presso alcune tribù aborigene dell'India Capitolo 12: Tecniche e simbolismi sciamanici nel Tibet e nell'Estremo Oriente Buddhismo, Tantrismo, Lamaismo 4 Mircea Eliade Pratiche sciamaniche tra i Lolo Lo sciamanismo tra i Mo-So Tecniche e simbolismi sciamanici in Cina Mongolia, Corea, Giappone Capitolo 13: Miti, simboli e riti paralleli Il cane e il cavallo Sciamani e fabbri Il calore magico Il "volo magico" Il ponte e il "passaggio difficile" La scala - Il cammino dei morti – L'ascensione Conclusioni La formazione dello sciamanismo nord-asiatico 5 Lo Sciamanismo 6 Mircea Eliade Introduzione alla prima edizione Per quel che ci risulta, la presente è la prima opera che abbraccia la sciamanismo nella sua totalità, pur situandolo nella prospettiva di una storia generale delle religioni; il che dice già del suo margine di imperfezione e di approssimazione e del rischio, che essa affronta. Attualmente si dispone di una quantità considerevole di documenti sui vari sciamanismi: su quello siberiano, nord- americano, 'Sud-americano, indonesico, oceanico e così via. D'altra parte, numerosi lavori, importanti sotto più di un riguardo, hanno iniziato lo studio etnologico, sociologico e psicologico dello sciamanismo (o, per meglio dire, di un certo tipo di sciamanismo). Ma, a prescindere da qualche notevole eccezione (pensiamo soprattutto ai lavori di Harva sullo sciamanismo altaico), l'enorme bibliografia sciamanica ha trascurato una interpretazione di questo fenomeno quanto mai complesso dal punto di vista della storia generale delle religioni. Ora, è appunto in quanto storici delle religioni che noi abbiamo cercato di avvicinarci allo sciamanismo, di comprenderlo e di presentarlo. Non intendiamo affatto sottovalutare ricerche ammirevoli condotte secondo le prospettive della psicologia, della sociologia o dell'etnologia - a nostro parere, esse sono indispensabili per conoscere i diversi aspetti dello sciamanismo. Riteniamo tuttavia che vi sia anche posto per un'altra prospettiva, per quella che abbiamo cercato appunto di lumeggiare nelle pagine che seguiranno. L'autore che affronta l'esame dello sciamanismo da psicologo sarà indotto a considerarlo anzitutto come l'espressione di una psiche in crisi, se non perfino in regressione; egli non mancherà di confrontarlo con certi comportamenti psichici aberranti o di inserirlo fra le malattie mentali di struttura isteroide o epilettoide. Diremo perché l'assimilazione dello sciamanismo ad una qualsiasi malattia mentale ci sembra inaccettabile. Ma resta un punto, importante, su cui lo psicologo avrà sempre ragione di richiamare l'attenzione: che la vocazione sciamanica, non dissimilmente da qualsiasi altra vocazione religiosa, si manifesta attraverso una crisi, attraverso una rottura provvisoria dell'equilibrio mentale del futuro sciamano. Tutte le osservazioni e le analisi che si son potute accumulare a tale riguardo sono preziose: esse ci mostrano, in un certo modo sul vivo, le ripercussioni che all'interno della psiche ha ciò che noi abbiamo chiamato la «dialettica delle ierofanie»: la separazione radicale tra profano e sacro e la conseguente frattura del reale. Dal che appare tutta l'importanza che noi volentieri riconosciamo a siffatte ricerche di psicologia religiosa. Quanto al sociologo, egli si preoccuperà della funzione sociale dello sciamano, del sacerdote, del mago: studierà l'origine dei prodigi magici, la parte che essi hanno nell'articolazione della comunità, i rapporti fra capi religiosi e capi politici e cosi via. L'analisi sociologica dei miti del «Primo Sciamano» fornirà degli indici rivelatori circa la posizione eccezionale che i più antichi sciamani ebbero in certe società primordiali. La sociologia dello sciamanismo deve essere ancora scritta e, quando lo sarà. costituirà uno dei capitoli più importanti di una sociologia generale della religione. Di tutte coteste ricerche, e dei relativi risultati, lo storico delle religioni non può non tener conto; aggiunte alle condizionalità psicologiche accertate dallo psicologo. Le condizionalità sociologiche, nel senso più ampio del termine. andranno a rafforzare la concretezza umana e storica dei documenti che devono servire da base al suo lavoro. Questa concretezza acquisterà ulteriore rilievo grazie alle ricerche dell'etnologo. Sarà compito delle monografie etnologiche inquadrare lo sciamano nel suo ambiente culturale. Si rischia di disconoscere la personalità vera di uno sciamano ciukco, ad esempio, ove se ne leggano le gesta senza nulla sapere della vita e delle tradizioni dei Ciukci. E spetterà di nuovo all'etnologo studiare a fondo il costume e il tamburo sciamanico, descrivere le sedute, registrare i testi e le melodie, e cosi via. Nel suo stabilire la «storia» dell'un elemento costitutivo dello sciamanismo, o dell'altro - del tamburo, ad esempio, o dell'uso di narcotici durante la seduta, ecc. - l'etnologo che, in tale occasione, sarà anche uno storico e saprà stabilire adeguati raffronti, potrà mostrarci il circolare del 7 Lo Sciamanismo motivo in questione nel tempo e nello spazio; nella misura del possibile egli individuerà il suo centro di espansione e, altresì, le tappe e la cronologia della sua diffusione. In una parola, lo stesso etnologo diverrà uno «storico», che egli faccia suo o meno il metodo dei cicli di civiltà
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