DEUTA-AUNU, RECEIVES SHAMANIC CALL FROM A NEPALESE PERSPECTIVE


These three questions often arise in the mind of a person who is spiritually awakening or who is called to the shamanic path.

Awakening or shamanic calling are terms used to describe those who have been chosen by spirits, or who have been chosen by ancestral deities, or even at the beginning of encounter with spirits who possess a shaman. This call can cause a person to suddenly become intensely attracted to the stories, myths, personalities, and rituals of the tradition of his region. The traditions common to the shamanic path are characterized by honoring the interconnectedness of all things and beings. In addition, these animals, plants, ancestors, spirits, and personalities help the shaman to work with aspects of divine presence. This is possible because everything in creation is connected by a network of power and light. This is why shamanic traditions honor natural elements and places of power and beauty everywhere.

In the Nepalese-Himalayan context, a person is called to become a shaman in four different ways. These methods include, through transmission directed by ancestral deities (hereditary transmission), through the potential dream of the neophyte who receives instructions from spirits, through the rapture by the primordial shaman who dwells in the forest, Banjhankri, who lives in physical and spiritual realities, or finally through the research carried out by the neophyte of his own master.

Regardless of which of these ways a person receives the shamanic call, it is still necessary to train with a teacher. As part of the process, the one who is called falls into a divine disease for a certain period of time. This period can last from a few hours to several years. During this time, the "future shaman" neophyte feels different from other people, feels isolated or lonely, can feel weak, afraid and sleepless. The person can also suffer from a loss of appetite, can be completely distracted, can experience a loss of joy in life. During this difficult time, the neophyte can have dream visits from the spirits and while awake he feels the presence of someone very close, someone who calls his name and has the feeling of being dragged or called back.

At this stage, the neophyte's parents and relatives seek out a teacher-shaman to guide their loved one and provide the necessary instructions to get him to regain his health. The teacher knows through the parents of the newbie his situation and how it can be helped. Assisted by the entire community, the shaman prepares a shamanic altar. At the same time, the initiate prepares for the initiatic journey into the spirit world. In most cases, when the shaman's drum begins and the spirit call occurs, the neophyte begins to tremble with convulsions. This indicates the presence of a spirit that begins to possess the neophyte. During this time, the shaman teacher begins an investigation by asking the spirits questions such as "Who are you? What's your name? Where is your place of origin? Where were you before? Why did you inspire this person? " etc. When these questions are asked, the inspiring spirit will speak through the neophyte's mouth. When the voice arrives, the assigned audience or elder further questions the spirit to make sure that it is beneficial. If the teacher-shaman and the audience are convinced that a positive spirit has inspired the neophyte, then the shaman teacher will begin to immediately broadcast to the apprentice. Sometimes this investigation process takes several days to be sure that the inspiring spirit is truly a spirit of healing.

If the spirit is determined not to offer positive inspiration, the person is healed by the shaman in order to be freed from the influence of the spirit itself. This ensures that no evil spirit is opened a door to our world.

If the neophyte has grown up enough to leave the house, then he moves into the shaman's house for a living. The student has to do all the housework from the kitchen to cutting the grass for the animals, from plowing the fields to washing clothes. This teaches discipline to newbies. While living with the shaman, the student may be allowed to participate in healing ceremonies and the teacher can give instructions.

At first, teachers are slow to pass on the secrets of the shamanic arts to new students. This caution ensures that the student is truly interested, that he is strong enough and that ensures that shamanic wisdom will not be misused. Only when the teacher has full confidence in the student will the secrets be shared. During these periods of learning the new path, the neophyte often gets sick. Step by step the teacher accompanies the student to different kingdoms to meet various spiritual beings. The neophyte learns to sing sacred songs, to learn the rhythms of the drum and the steps of sacred dance. The teacher shaman helps the student learn how to protect their body, home, and belongings, call useful spirits, and how to send away all ill-intentioned spirits.

When the neophyte acquires sufficient knowledge to manage spirits, perform certain rituals, and healing rituals, when he becomes mentally, emotionally, and spiritually stable, the teacher authorizes the student to begin practicing shamanic work. Before this authorization, a community ceremony is held. This great shamanic feast of initiation and empowerment - called Gurupuja in Nepalese - must honor the teachers. Through this ceremony the neophyte is officially and publicly declared a shaman. Neither the teacher nor the spirits can determine the success of the new shaman. Only customers will determine how skilled and effective it is in healing and creating harmony in the spirit world.

Sacred pilgrimages (Tirtha) to powerful sites are additional ways to gain knowledge and further refine the shaman's clarity and perfection. These pilgrimages are made in sacred lakes, sacred waterfalls, special mountains, caves, auspicious rocks or on a particular tree. A shaman can undertake this pilgrimage with his family, fellow shamans or even with other pilgrims.

The shaman also goes into retreat (Gufa Basnu) at the confluence of sacred rivers. The place where three rivers converge is considered the most auspicious. The trinine rivers symbolize our fatherly, maternal and divine connections in the shamanic journey. The confluence with two rivers is also beneficial. Here a shaman builds a temporary bamboo hut decorated with flowers and colorful stripes of fabrics. This hut represents a womb. The roof, pointed to the sky, symbolizes the connection between the sky and the earth. In the hospitalization similar to the womb, the neophyte returns to previous lives to remember memories and knowledge that these lives contain. In some rare cases this Gufa can become a combat zone between the neophyte and the strong evil spirits, who may want to capture the shaman's power. The shaman must win the battle and subdue negative forces to become more powerful.

Being a shaman may not be a lifelong mission. Sometimes the helper spirits leave, telling the shaman that their tenure is over. In some cases there are periods when spirits leave for a few years and show up again afterwards. At other times the helper spirits put obstacles in the path of the shaman, to continue to challenge the dedication of the chosen in his path.

According to Nepalese cultural perspective there are distinct differences in the process of calling to be a shaman:

  • Deutale Ruchiako or "selected by the deities", is a shaman who has been created by s.
  • Apse-ap are individuals who wish to receive shamanic training.
  • People who have self-created are considered to be selected by deities, and often suffer profound divine diseases. They generally need less assistance from shaman teachers.
  • Those who learn from a teacher to become a shaman typically face fewer divine diseases and require much more support from a shaman (human) teacher. These also require more purification, more humility, more collaboration with other healing shamans, face more obstacles and need more community support.

Despite the growing popularity of effective medical and mental health treatments, shamanic healers still need to work on the deeper aspects of the psyche and determine the hidden aspects of physical, mental and emotional illnesses. This work is so effective that over the last century many other anthropologists, sociologists and doctors have done academic and experiential research with shamans to find out why these practices are so beneficial.

Shamanic practices were once limited to a certain group of people, communities, or sects. Now many more shaman teachers from different traditions and cultural backgrounds are spreading around the world to share experiences and wisdom. At the same time, in places where shamanic cultural traditions have been obscured by organized religions more and more individuals are looking for direct experiences of deeper truths. These feelings and feelings are part of each other's spiritual heritage, although it may have been suppressed for hundreds of years. Fortunately, with the advent of global communication and technological developments, the free exchange of ancient wisdom and practices is now more possible. Today people of all ages and backgrounds are recovering the ancient wiseness while living in the modern world. They only awaken ancient memories in new forms, more appropriate and beneficial for modern society.

Now people ask, "Can we become shamans?" The answer is, "Yes, you can become a shaman." First you become your shaman and perhaps, with great humility and respect, you can later begin to become a shaman for your community and friends.

The most important role of any shaman/facilitator is to "create a safe space where everyone can get involved". Once the safe space is created, people can abandon old thoughts, dogmas, beliefs and fears and allow the new confident, clear and creative spirit to awaken. In a safe place, curious individuals can perceive the spirit world.

The sharing of ancient shamanic knowledge leads to expansion in new ways. Positive spirits are able to enter this world and can make their gifts available. In this process of awakening, we might not so much become like our teacher, but recover a path that leads us to how "we had to be" and thus reveal the essence of our existence, so extraordinarily splendid and in harmony with All that is.

Your journey begins with the will to take the first step!

 


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