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==90:3. THE SHAMANIC THEORY OF DISEASE AND DEATH==
 
==90:3. THE SHAMANIC THEORY OF DISEASE AND DEATH==
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90:3.1 Since ancient man regarded himself and his material environment as being directly responsive to the whims of the ghosts and the fancies of the spirits, it is not strange that his religion should have been so exclusively concerned with material affairs. Modern man attacks his material problems directly; he recognizes that matter is responsive to the intelligent manipulation of mind. Primitive man likewise desired to modify and even to control the life and energies of the physical domains; and since his limited comprehension of the cosmos led him to the belief that ghosts, spirits, and gods were personally and immediately concerned with the detailed control of life and matter, he logically directed his efforts to winning the favor and support of these superhuman agencies.
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90:3.1 Since [[ancient]] man regarded himself and his [[material]] [[environment]] as being directly [[responsive]] to the whims of the [[ghosts]] and the fancies of the spirits, it is not strange that his [[religion]] should have been so exclusively concerned with [[material]] affairs. [[Modern]] man [[attacks]] his [[material]] [[problems]] directly; he recognizes that [[matter]] is [[responsive]] to the [[intelligent]] [[manipulation]] of [[mind]]. [http://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN Primitive man] likewise [[desired]] to [[modify]] and even to [[control]] the life and [[energies]] of the physical [[domains]]; and since his limited [[comprehension]] of the [[cosmos]] led him to the [[belief]] that [[ghosts]], spirits, and gods were personally and [[immediately]] concerned with the detailed [[control]] of life and [[matter]], he [[logically]] directed his efforts to winning the [[favor]] and support of these [[superhuman]] [[agencies]].
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90:3.2 Viewed in this light, much of the inexplicable and irrational in the ancient cults is understandable. The ceremonies of the cult were primitive man's attempt to control the material world in which he found himself. And many of his efforts were directed to the end of prolonging life and insuring health. Since all diseases and death itself were originally regarded as spirit phenomena, it was inevitable that the shamans, while functioning as medicine men and priests, should also have labored as doctors and surgeons.
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90:3.2 Viewed in this [[light]], much of the inexplicable and irrational in the [[ancient]] [[cults]] is understandable. The [[ceremonies]] of the [[cult]] were [http://nordan.daynal.org/wiki/index.php?title=Paper_52#52:1._PRIMITIVE_MAN primitive man]'s attempt to [[control]] the [[material]] world in which he found himself. And many of his [[efforts]] were directed to the end of prolonging life and insuring [[health]]. Since all [[diseases]] and [[death]] itself were originally regarded as [[spirit]] [[phenomena]], it was [[inevitable]] that the [[shamans]], while functioning as [http://en.wikipedia.org/wiki/Medicine_man medicine men] and [[priests]], should also have labored as [[Physician|doctors]] and surgeons.
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90:3.3 The primitive mind may be handicapped by lack of facts, but it is for all that logical. When thoughtful men observe disease and death, they set about to determine the causes of these visitations, and in accordance with their understanding, the shamans and the scientists have propounded the following theories of affliction:
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90:3.3 The [[primitive]] [[mind]] may be [[handicapped]] by lack of [[facts]], but it is for all that [[logical]]. When thoughtful men [[observe]] [[disease]] and [[death]], they set about to determine the [[causes]] of these visitations, and in [[accordance]] with their [[understanding]], the [[shamans]] and the [[scientists]] have propounded the following [[theories]] of affliction:
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*1. 90:3.4 1. Ghosts—direct spirit influences. The earliest hypothesis advanced in explanation of disease and death was that spirits caused disease by enticing the soul out of the body; if it failed to return, death ensued. The ancients so feared the malevolent action of disease-producing ghosts that ailing individuals would often be deserted without even food or water. Regardless of the erroneous basis for these beliefs, they did effectively isolate afflicted individuals and prevent the spread of contagious disease.
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*1. 90:3.4 1. ''Ghosts''—direct [[spirit]] [[influences]]. The earliest [[hypothesis]] advanced in [[explanation]] of [[disease]] and [[death]] was that spirits caused [[disease]] by enticing the [[soul]] out of the [[body]]; if it failed to return, [[death]] ensued. The [[ancients]] so feared the malevolent [[action]] of disease-producing ghosts that ailing [[individuals]] would often be deserted without even [[food]] or [[water]]. Regardless of the erroneous basis for these [[beliefs]], they did effectively isolate afflicted individuals and prevent the spread of [[contagious]] [[disease]].
*2. 90:3.5 2. Violence—obvious causes. The causes for some accidents and deaths were so easy to identify that they were early removed from the category of ghost action. Fatalities and wounds attendant upon war, animal combat, and other readily identifiable agencies were considered as natural occurrences. But it was long believed that the spirits were still responsible for delayed healing or for the infection of wounds of even " natural " causation. If no observable natural agent could be discovered, the spirit ghosts were still held responsible for disease and death.
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*2. 90:3.5 2. ''Violence''—obvious [[cause]]s. The causes for some [[accidents]] and deaths were so easy to identify that they were early removed from the category of [[ghost]] [[action]]. Fatalities and wounds attendant upon [[war]], [[animal]] combat, and other readily identifiable [[agencies]] were [[considered]] as [[natural]] occurrences. But it was long believed that the spirits were still [[responsible]] for delayed [[healing]] or for the infection of wounds of even " natural " causation. If no observable [[natural]] [[agent]] could be [[discovered]], the spirit [[ghosts]] were still held responsible for [[disease]] and [[death]].
90:3.6 Today, in Africa and elsewhere may be found primitive peoples who kill someone every time a nonviolent death occurs. Their medicine men indicate the guilty parties. If a mother dies in childbirth, the child is immediately strangled—a life for a life.
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90:3.6 Today, in Africa and elsewhere may be found [[primitive]] peoples who kill someone every time a nonviolent [[death]] occurs. Their [http://en.wikipedia.org/wiki/Medicine_man medicine men] indicate the [[guilty]] parties. If a [[mother]] dies in [[childbirth]], the [[child]] is immediately strangled—a life for a life.
*3. 90:3.7 3. Magic—the influence of enemies. Much sickness was thought to be caused by bewitchment, the action of the evil eye and the magic pointing bow. At one time it was really dangerous to point a finger at anyone; it is still regarded as ill-mannered to point. In cases of obscure disease and death the ancients would hold a formal inquest, dissect the body, and settle upon some finding as the cause of death; otherwise the death would be laid to witchcraft, thus necessitating the execution of the witch responsible therefor. These ancient coroner's inquests saved many a supposed witch's life. Among some it was believed that a tribesman could die as a result of his own witchcraft, in which event no one was accused.
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*3. 90:3.7 3. ''Magic''—the [[influence]] of enemies. Much sickness was thought to be caused by bewitchment, the [[action]] of the [http://en.wikipedia.org/wiki/Evil_eye evil eye] and the [[magic]] pointing bow. At one time it was really [[dangerous]] to point a finger at anyone; it is still regarded as ill-mannered to point. In cases of obscure [[disease]] and [[death]] the [[ancients]] would hold a formal inquest, dissect the [[body]], and settle upon some finding as the [[cause]] of death; otherwise the death would be laid to [http://en.wikipedia.org/wiki/Witchcraft witchcraft], thus necessitating the [[execution]] of the witch responsible therefor. These [[ancient]] coroner's inquests saved many a supposed witch's life. Among some it was believed that a tribesman could die as a result of his own witchcraft, in which [[event]] no one was accused.
*4. 90:3.8 4. Sin—punishment for taboo violation. In comparatively recent times it has been believed that sickness is a punishment for sin, personal or racial. Among peoples traversing this level of evolution the prevailing theory is that one cannot be afflicted unless one has violated a taboo. To regard sickness and suffering as " arrows of the Almighty within them " is typical of such beliefs. The Chinese and Mesopotamians long regarded disease as the result of the action of evil demons, although the Chaldeans also looked upon the stars as the cause of suffering. This theory of disease as a consequence of divine wrath is still prevalent among many reputedly civilized groups of Urantians.
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*4. 90:3.8 4. ''Sin''—punishment for [[taboo]] violation. In comparatively recent times it has been believed that sickness is a [[punishment]] for [[sin]], [[personal]] or racial. Among peoples traversing this level of [[evolution]] the prevailing [[theory]] is that one cannot be afflicted unless one has violated a [[taboo]]. To regard sickness and suffering as "arrows of the Almighty within them"[http://nordan.daynal.org/wiki/index.php?title=Book_of_Job#Chapter_.6] is typical of such [[beliefs]]. The [[Chinese]] and [http://en.wikipedia.org/wiki/Mesopotamia Mesopotamians] long regarded disease as the result of the [[action]] of [[evil]] [[demons]], although the [http://en.wikipedia.org/wiki/Chaldea Chaldeans] also looked upon the [[stars]] as the cause of [[suffering]]. This [[theory]] of [[disease]] as a consequence of [[divine]] wrath is still prevalent among many reputedly civilized [[groups]] of Urantians.
*5. 90:3.9 5. Natural causation. Mankind has been very slow to learn the material secrets of the interrelationship of cause and effect in the physical domains of energy, matter, and life. The ancient Greeks, having preserved the traditions of Adamson' s teachings, were among the first to recognize that all disease is the result of natural causes. Slowly and certainly the unfolding of a scientific era is destroying man's age-old theories of sickness and death. Fever was one of the first human ailments to be removed from the category of supernatural disorders, and progressively the era of science has broken the fetters of ignorance which so long imprisoned the human mind. An understanding of old age and contagion is gradually obliterating man's fear of ghosts, spirits, and gods as the personal perpetrators of human misery and mortal suffering.
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*5. 90:3.9 5. ''Natural causation''. [[Mankind]] has been very slow to learn the [[material]] [[secrets]] of the interrelationship of ''cause'' and [[effect]] in the [[physical]] [[domains]] of [[energy]], [[matter]], and life. The ancient [[Greeks]], having preserved the [[traditions]] of [http://nordan.daynal.org/wiki/index.php?title=Paper_77#77:5._ADAMSON_AND_RATTA Adamson]' s teachings, were among the first to [[recognize]] that all [[disease]] is the result of [[natural]] [[causes]]. Slowly and certainly the unfolding of a [[scientific]] era is destroying man's age-old [[theories]] of sickness and [[death]]. Fever was one of the first [[human]] ailments to be removed from the category of [[supernatural]] disorders, and progressively the era of [[science]] has broken the fetters of [[ignorance]] which so long imprisoned the [[human]] [[mind]]. An [[understanding]] of old age and [[contagion]] is gradually [[obliterating]] man's [[fear]] of [[ghosts]], spirits, and gods as the [[personal]] perpetrators of [[human]] misery and mortal [[suffering]].
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90:3.10 Evolution unerringly achieves its end: It imbues man with that superstitious fear of the unknown and dread of the unseen which is the scaffolding for the God concept. And having witnessed the birth of an advanced comprehension of Deity, through the co-ordinate action of revelation, this same technique of evolution then unerringly sets in motion those forces of thought which will inexorably obliterate the scaffolding, which has served its purpose.
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90:3.10 [[Evolution]] unerringly [[achieves]] its end: It imbues man with that [[superstitious]] [[fear]] of the [[unknown]] and dread of the [[unseen]] which is the [[scaffolding]] for the [[God]] [[concept]]. And having [[witnessed]] the birth of an advanced [[comprehension]] of [[Deity]], through the co-ordinate [[action]] of [[revelation]], this same [[technique]] of [[evolution]] then unerringly sets in [[motion]] those forces of [[thought]] which will inexorably [[obliterate]] the [[scaffolding]], which has served its [[purpose]].
    
==90:4. MEDICINE UNDER THE SHAMANS==
 
==90:4. MEDICINE UNDER THE SHAMANS==