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Hutton took issue with Eliade's claim that divination only played a minor role in Siberian shamanism, claiming that Eliade had produced no data to substantiate such an assertion, and that the ethnographic evidence actually indicated that the opposite was true. He saw this as part of a wider problem whereby Eliade had ignored certain "varieties ...
Three writers in particular are seen as promoting and spreading ideas related to shamanism and neoshamanism: Mircea Eliade, Carlos Castaneda, and Michael Harner. [1] In 1951, Mircea Eliade popularized the idea of the shaman with the publication of Shamanism: Archaic Techniques of Ecstasy. In it, he wrote that shamanism represented a kind of ...
The publication of Eliade's 1956 Haskell Lectures at the University of Chicago, Patterns of Initiation. Patterns in Comparative Religion, translated: R. Sheed, London: Sheed and Ward, 1958. The Sacred and the Profane: The Nature of Religion, translated from French: W.R. Trask, Harvest/HBJ Publishers, 1957 ISBN 0-15-679201-X.
Moving on to discuss the comparative religious approach taken by Mircea Eliade in his seminal study, Shamanism: Archaic Techniques of Ecstasy, Hutton remains highly critical of Eliade's work, and his theory that shamanism was an early form of global Palaeolithic religion. He finally moves on to examine the work of Ioan Lewis on this issue.
Eliade's notion of "classic shamanism" or "shamanism in the strict and proper sense" was based on Siberian models. [95] But whereas Shirokogoroff emphasized that control over the spirits was the chief function of shamanic rituals, Eliade stated that the ecstatic and visionary spirit-journey induced by trance was the most central aspect of ...
Shamanism is a spiritual practice that involves a practitioner (shaman) interacting with the spirit world through altered states of consciousness, such as trance. [ 3 ] [ 4 ] The goal of this is usually to direct spirits or spiritual energies into the physical world for the purpose of healing, divination , or to aid human beings in some other way.
Born in Bucharest, he was the son of Romanian Land Forces officer Gheorghe Eliade (whose original surname was Ieremia) [3] [4] and Jeana née Vasilescu. [5] An Orthodox believer, Gheorghe Eliade registered his son's birth four days before the actual date, to coincide with the liturgical calendar feast of the Forty Martyrs of Sebaste. [4]
In the same year, Shallcrass read Mircea Eliade's Shamanism: Archaic Techniques of Ecstasy. Eliade's book contained descriptions of the visionary experiences of shamans that mirrored events in Shallcrass's own life. Further studies convinced him that Druidry was the earliest recorded form of native European shamanism. [3]