Karakol buying Ecstasy

__________________________

📍 Verified store!

📍 Guarantees! Quality! Reviews!

__________________________

▼▼ ▼▼ ▼▼ ▼▼ ▼▼ ▼▼ ▼▼

▲▲ ▲▲ ▲▲ ▲▲ ▲▲ ▲▲ ▲▲

Karakol buying Ecstasy

Moderators: TommyV8 , Percy. Post by Rondashave » Sun 29 Sep, Privacy Terms. Skip to content. Quick links. Board index All times are UTC.

Thenga Tante molly Imikhiqizo Ku-inthaniethi e-Kyrgyzstan

Karakol buying Ecstasy

I studied in the Divinity School there with the famed Rumanian born historian of religions, Mircea Eliade. I took two courses with professor Eliade. You see, Eliade had written what is still considered the definitive text on this unique Siberian phenomenon. So my understanding of shamanism was strongly influenced by my association with the old professor. Some of you may be thinking: yea, but have you ever met a real shaman? In the USA today, in fact, shamanism has become the new age, avant-garde spiritual pursuit, replacing Buddhism as the hot religious phenomenon of the 21st Century West. Shamanism is, then, a rather tricky term to pin down because it has been used in so very many different contexts. Such conceptual complexity can only confuse our understanding of authentic shamanic phenomenon. But, at the very least, we can safely say that shamanism refers to what we might initially call a magico-religious or proto-religious phenomenon found originally in late Paleolithic or early Neolithic societies. But he is much more than either. The shaman was a specialist in ecstatic trance. In altered states of consciousness, he could fly away and visit with the powers that animate this world. This specialty provided him a unique status as technician of the sacred. In this respect he served as an intermediary figure between the seen and the unseen, healing sick members in his community, leading their souls at death to the other world, or discovering the source of larger social ills. And while the shaman had different tools to assist in achieving trance — herbs, drumming, chanting, and dancing — the techniques of ecstasy came to reside solely with him or her. Archeological evidence of shamanism first appears between 20, and 15, years ago in parts of Siberia, especially Buryatiya near Lake Baikal and Altai. Much of the earliest evidence of shamanic tradition is to be found right here in the Altai Mountains. So shamanism, in the strict sense, is really a Siberian, if not an Altaian, phenomenon. The word «shaman» actually comes to us from the language of the Evenk, a small Tungus-speaking group of hunters and reindeer herders in Baikal region of Buryatiya. Linguists believe it is derived from the Pali samana, with possible Sanskrit roots, eg. Among Altai speakers we find the word kam or gam. Similarly in the Turko-Tartar and Mongolian tongues, kami. In my view, the figure of the shaman represents a critical turning point in human cultural history, and in the history of religions specifically, emerging as it does around the time of another great shift. As the Pleistocene epoch gave way to the Holocene approximately 15, years ago, we see sudden substantive changes in human social and economic organization. There was a dramatic and definitive move for some of our forebears from rather egalitarian, nomadic hunter-gatherer arrangements to a more sedentary, agricultural lifestyle — including the establishment of fixed villages, the emergence of cities, the domestication of plants and animals, and the growth of political hierarchy. There has been a great deal of scholarly speculation that during the earlier Pleistocene epoch, roughly 2 million to 11, years ago , our forebears experienced a qualitatively different relation to their surrounding environment than we do today; there was a more vital connection to nature, where the world felt alive with power — in rock, water, earth and sky. Animism had its roots in such experience, as did totemism. In fact, we can still find such sentiment philosophically present in the Altaian worldview today. Yet, with the Neolithic revolution, things began to change substantially. There was a new relationship to nature developing. With agriculture and urbanization, the power of the wild, non-human landscape no longer spoke directly and openly to the tribe or to the villager. Nature became increasingly mute and muted by changes in technology, economy, and social organization. It is here that the shaman appeared as a lone voice where the community could still connect with those now receding powers, a magical interventionist in rebalancing the world. There seemed to be a secret language that the shaman alone possessed — the language of nature and those forces animating nature and binding his community to the territory. This transformed him into a crucial figure in a changing reality, a messenger of the mysteries, par excellence, of an emergent concept of the sacred. He alone could tap into the underlying power of a vibrant, living cosmos. His was surely one of the first special statuses in the pre-emergence of stratified societies and religio-political hierarchy. The typical shaman came into his role because he manifested specific idiosyncratic traits — epilepsy, sexual ambiguity, poetic sensitivity, dramatic dreams, or extraordinary visions that called him to take on the mission. The role may also bestow itself as a function of heredity passing on the family business. But there were also rites of passage for entrance into the mission, usually psychological crises, and physical tests in the wild. Psychologically, shamans had to be strong, and depend on an ability to function in two separate but intertwined realities, the ordinary world of everyday routinized life, and an extraordinary reality only encountered through ecstatic journeys, in magical flight and trance. Indeed, they were shape-shifters, changing into the animal form of their helper-spirits whenever necessary to fulfill theirs tasks as spiritual rebalancers and healers for the community. In shape-shifting lay his real magical practice. Today, most psychologists would render a diagnosis of schizophrenia if they met a shaman. Physically located on the periphery or outskirts of the community, he was the true embodiment of alterity, of Otherness. He lived this social estrangement within the confines of what we might be tempted to label a sociopathic personality. There was always a mystery and even some fear surrounding his person, and his supernatural abilities. He was never called on casually, but always in more extreme need or dire circumstances requiring special intervention. It must have seemed to those whom he served that he lived in the gap, somewhere between what was becoming the more domesticated life of the villager, and his special vocational ability to enter what they may have now sensed as a separate, supersensible, and wild reality. The diverse amulets, tassels, pieces of bone, hoof, beak, fur, feather, shell, and sometimes, mirrors that adorn his costume, acted as conduits for attracting the good helping spirits and confusing or repelling the evil ones. This is no less true of Altai shamans. And if we realize that the drum is made of the same wood as the World Tree, then we understand the symbolism, the specific value, and the efficacy of its sound. We can understand why, when he beats on the drum, the shaman feels himself transported in ecstasy on a mystical flight to the Center, again linking the realms, enabling him to communicate with the powers of nature. It is in such a drum-induced trance that the shaman is able to fulfill his role as a spiritual guide to the living and the dead. Yet, is the drum, the dancing, and chanting ALL there is to ecstatic trance and magical flight? Perhaps not all. We might say that their love of mushrooms proves their truly visceral attachment to the earth, to Mother Russia. Siberian shamans, it must be noted, have this same proclivity, even more so. And they exercise this love by using the sacred mushroom in teasing open that doorway to ecstasy. But perhaps, that is not all. What do we really know about Santa Claus, I mean, St. Nick, you know! Siberian Reindeer or Maral are considered sacred animals for many indigenous tribes in Siberia. Again, he was a shape-shifter, in costume or reality. And, shamans not unlike other folk here have been known to use the blood or parity waters of the reindeer to achieve special spiritual and health benefits. As well, it is no secret that Siberian reindeer are also fond of the amanita mushroom, seeking it out even under an early snowfall. In fact, the flying reindeer, the sleigh, and the entire foundation of our Western European Santa Claus fable may have originated in the psychedelic-mushroom-induced shamanic trances of Siberia where St Nicholas is still regarded as the patron Saint of travel shamanic flight included. It may be that this Christian symbol and his iconography has simply supplanted the magical flight of the once ecstatic, indigenous Siberian Shaman, his dancing reindeer, and their magic mushrooms. Email Address:. Sign me up! RSS - Posts. RSS - Comments. Skip to content. What Global Warming? Questions Of Olympic Proportion? A Specter Haunts America, Again! A State of Exception. A State of Grace. Holy Moses! The End Game. While Athens Burns! Like Loading July 25, at am. I love it. I miss this aspect of who you are. The political is incendiary. Join the discussion Cancel reply. Subscribe to kulturCritic I would be pleased to notify you each week of my new posts. Please join me in this dialogue. Email Address: Sign me up! Join 1, other subscribers. Search for:. Subscribe Subscribed. Sign me up. Already have a WordPress. Log in now. Loading Comments Email Required Name Required Website.

Karakol buying Ecstasy