Editing Mircea Eliade (section)

===Shamanism===
[[File:Schamanin während einer Kamlanie-Zeremonie am Feuer in Kysyl.jpg|thumb|260px|A [[shaman]] performing a ceremonial in [[Tuva]]]]
Eliade's scholarly work includes a study of [[shamanism]], ''[[Shamanism: Archaic Techniques of Ecstasy]]'', a survey of shamanistic practices in different areas. His ''Myths, Dreams and Mysteries'' also addresses shamanism in some detail.

In ''Shamanism'', Eliade argues for a restrictive use of the word ''shaman'': it should not apply to just any [[Magician (paranormal)|magician]] or [[medicine man]], as that would make the term redundant; at the same time, he argues against restricting the term to the practitioners of the sacred of [[Siberia]] and Central Asia (it is from one of the titles for this function, namely, ''šamán'', considered by Eliade to be of [[Tungusic languages|Tungusic]] origin, that the term itself was introduced into Western languages).<ref>Eliade, ''Shamanism'', pp. 3–4</ref> Eliade defines a shaman as follows:
<blockquote>he is believed to cure, like all doctors, and to perform miracles of the [[fakir]] type, like all magicians [...] But beyond this, he is a [[psychopomp]], and he may also be a priest, [[Mysticism|mystic]], and poet.<ref name="Eliade, Shamanism, p.4">Eliade, ''Shamanism'', p. 4</ref></blockquote>

If we define shamanism this way, Eliade claims, we find that the term covers a collection of phenomena that share a common and unique "structure" and "history."<ref name="Eliade, Shamanism, p.4"/> (When thus defined, shamanism tends to occur in its purest forms in [[Hunter-gatherer|hunting]] and [[Herding|pastoral]] societies like those of Siberia and Central Asia, which revere a celestial High God "on the way to becoming a ''[[deus otiosus]]''."<ref>Eliade, ''Shamanism'', pp. 6, 8–9</ref> Eliade takes the shamanism of those regions as his most representative example.)

In his examinations of shamanism, Eliade emphasizes the shaman's attribute of regaining man's condition before the "Fall" out of sacred time: "The most representative mystical experience of the archaic societies, that of shamanism, betrays the ''Nostalgia for Paradise'', the desire to recover the state of freedom and beatitude before 'the Fall'."<ref name="Eliade, p.66"/> This concern—which, by itself, is the concern of almost all religious behavior, according to Eliade—manifests itself in specific ways in shamanism.

====Death, resurrection and secondary functions====
According to Eliade, one of the most common shamanistic themes is the shaman's supposed death and [[resurrection]]. This occurs in particular during his [[initiation]].<ref>See, for example, ''Myths, Dreams and Mysteries'', pp. 82–83</ref> Often, the procedure is supposed to be performed by spirits who dismember the shaman and strip the flesh from his bones, then put him back together and revive him. In more than one way, this death and resurrection represents the shaman's elevation above human nature.

First, the shaman dies so that he can rise above human nature on a quite literal level. After he has been dismembered by the initiatory spirits, they often replace his old organs with new, magical ones (the shaman dies to his profane self so that he can rise again as a new, sanctified, being).<ref>Eliade, ''Shamanism'', p. 43</ref> Second, by being reduced to his bones, the shaman experiences rebirth on a more symbolic level: in many hunting and herding societies, the bone represents the source of life, so reduction to a skeleton "is equivalent to re-entering the womb of this primordial life, that is, to a complete renewal, a mystical rebirth".<ref>Eliade, ''Shamanism'', p. 63</ref> Eliade considers this return to the source of life essentially equivalent to the eternal return.<ref>Eliade, ''Myths, Dreams and Mysteries'', p. 84</ref>

Third, the shamanistic phenomenon of repeated death and resurrection also represents a transfiguration in other ways. The shaman dies not once but many times: having died during initiation and risen again with new powers, the shaman can send his spirit out of his body on errands; thus, his whole career consists of repeated deaths and resurrections. The shaman's new ability to die and return to life shows that he is no longer bound by the laws of profane time, particularly the law of death: "the ability to 'die' and come to life again [...] denotes that [the shaman] has surpassed the human condition."<ref>Eliade, ''Myths, Dreams and Mysteries'', p. 102</ref>

Having risen above the human condition, the shaman is not bound by the flow of history. Therefore, he enjoys the conditions of the mythical age. In many myths, humans can speak with animals; and, after their initiations, many shamans claim to be able to communicate with animals. According to Eliade, this is one manifestation of the shaman's return to "the ''illud tempus'' described to us by the paradisiac myths."<ref>Eliade, ''Myths, Dreams and Mysteries'', p. 63</ref>

The shaman can descend to the underworld or ascend to heaven, often by climbing the [[World Tree]], the cosmic pillar, the sacred ladder, or some other form of the ''[[axis mundi]]''.<ref>Eliade, ''Myths, Dreams and Mysteries'', p. 64</ref> Often, the shaman will ascend to heaven to speak with the High God. Because the gods (particularly the High God, according to Eliade's ''deus otiosus'' concept) were closer to humans during the mythical age, the shaman's easy communication with the High God represents an abolition of history and a return to the mythical age.<ref name="Eliade, p.66"/>

Because of his ability to communicate with the gods and descend to the land of the dead, the shaman frequently functions as a [[psychopomp]] and a [[medicine man]].<ref name="Eliade, Shamanism, p.4"/>