When he arrived at the airport and checked in for the boarding pass in advance, Xu Le looked at Qingning and ignored himself, and wanted to come forward to find something to say, Xiaobai was put in a cage and said to Xu Le, "Brother, remember, brother is a sibling, you never took the initiative before, great men are passive, that's cooler'!"

It looked at Xu Le's ugly face, "Forget it, I think you should take the initiative, or it will be more bitter in the future!"

Xu Le found Zhang Guangliang in front of him, "Uncle Shi, I'll change the first-class cabin for you, right?"

Uncle Shi shook his head, "No, it's almost all of us, and it's time to talk about it!"

"Okay, then listen to you, if you don't succeed, you can handle it on the plane", Xu Le looked at Uncle Shi's hand much better, "Uncle Shi, if you are not busy resting, I want to learn some of the shaman's content from you on the plane", as soon as he heard about the shaman, the others did not speak, Nie Yinhong came to the spirit, "Okay, Xu Le, can I also participate"?

Xu Le nodded, "No problem", Uncle Shi said to Xu Le, "But, if you talk about shamans, I suggest that you wait until you get to Yelou, and you can talk to your senior sister Jin's husband, he has studied this very deeply, and the old professors of Hefu are also very good at spiritual research"!

Xu Le suddenly came to his senses, "Uncle Shi, have you finished listing the list for me?"

"I'll give it to you later, I've almost listed thousands of copies for you, it's your business to see if you can't finish it", Uncle Shi laughed!

The people next to him all laughed, looking at Xu Le, Xu Le shook his head, "You guys, hey, you underestimate me too much, my requirements for myself are to start with five thousand books, but I believe that the thousands of books that Uncle Shi listed for me must be the essence of the essence"!

Everyone knows now, Xu Le is a madman, everyone knows this time, and there is no way to compare with non-humans!

After the eight o'clock level, Xu Le sat next to Zhang Guangliang and exchanged things about shamans with him!

Zhang Guangliang told him about the structure of the shamanic cosmology, including the views of Western scholars such as Eliade, Campbell, and Forster, who advocated universal shamanic theory. The main elements of this framework include:

The primary feature of shamanism is its cosmology of the Three Realms. In shamanic ideas prevalent in Siberia, the Arctic, Asia, North America, South America, and other parts of the world, the universe is made up of three levels: upper, middle, and lower. The upper level is the heavenly realm, inhabited by the supreme gods, the sun, moon, stars, divine animals and other gods. The middle world is the world inhabited by humans, but it is also inhabited by some gods and ghosts. The lower worlds are inhabited by conjugated animals and monsters, often full of malice towards humans. The shaman's skill is that he can freely enter and exit the Three Realms by relying on technical means such as soul travel to help his people pray for blessings, heal diseases, predict, etc. Zhang Guangliang believes that ancient Chinese texts such as the Classic of Mountains and Seas, Chu Ci, and Chinese all have records of world stratification, and religious figures known as witches and witches can communicate one by one between different levels, such as heaven and earth. Therefore, it is likely that this shamanic cosmology of world stratification has existed in China since the Neolithic period.

The phenomenon of animal assistants is one of the distinctive features of shamanism around the world. Many scholars have emphasized that without the help of animal helpers, shamans would not have been able to act as intermediaries between humans and gods in different cosmic spaces. Based on shamanic theories and early Chinese documents, Zhang Guangliang deduced that the animal images found in the Neolithic and Shang and Zhou dynasties were all shamanic animal assistants.

When Xu Le heard this, he couldn't help but think of Xiaobai, the Yellow Emperor's Ying Long, Feng Bo, the Electric Queen, the Four Elephants, and the mirror he carried with him, but he still listened carefully to Uncle Shi's introduction!

In Shamanism, Eliade emphasizes that the three layers of the shamanic universe are connected by an "earthly axis". Through this pillar, shamans can freely enter and exit different levels of the world. Shamanic axes have different symbols in different cultures, such as the Cosmic Mountain or Cosmic Tree in Central and North Asian cultures. Zhang Guangliang inferred from this that the Kunlun Mountain, Jade Mountain, Changliu Mountain, Qingyao Mountain, Dengbao Mountain, Lingshan Mountain, Zhaoshan Mountain, etc., mentioned in the "Classic of Mountains and Seas" are all related to the ascension of wizards to heaven or the residence of gods, so these sacred mountains should be the ladder or pillar of heaven connecting the universe. The Jianmu mentioned in Huainanzi and the Fumu and Mulberry Wood mentioned in the Classic of Mountains and Seas are all related to Tongtian, which may be the sacred wood of Tongtian in the shamanic cosmology. According to this theory of "earth axis", Zhang Guangliang believes that a large number of columnar jade congs with outer square and inner circle and empty middle unearthed in the Liangzhu culture are also symbols of the earth's axis in the shamanic cosmology. As he said: "The square and circle of Cong represent the earth and the sky, and the perforation in the middle represents the communication between the heaven and the earth." The stick that passes through the hole is the pillar of heaven and earth. There are animal images on many of the congs, indicating that shamans communicate with heaven and earth with the assistance of animals through the pillars of heaven and earth. Therefore, it can be said that Cong is a good symbol of the ancient Chinese cosmology and the behavior of reaching the heavens."

Eliad, Campbell, and Forster all emphasize the importance of the skull experience in shamanic cosmology. Ethnological sources prove that shamans often experience the reduction of their bodies to a skeletal state when they enter a state of trance. According to this theoretical clue, Zhang Guangliang believes that the image of skeleton art in the painted pottery of the Banshan type of Majiayao culture in Gansu and the skull art in the Dadiwan ground painting in Gansu should be the embodiment of the skeleton art in the shamanic cosmology.

Later, Uncle Shi began to talk about Forster's "Ami Shamanism Model". Forster argues that the shamanic culture prevalent on the American continent came from ancient Asia and can be called a "living fossil" of ancient Asian Paleolithic to Mesolithic religions. The civilizations of Asia and the Americas had an underlying underlying ideology characterized by shamanism and a gatherer-hunter economy. Because of the similarities between the shamanic forms of Asia and the Americas, both in general and in specific characteristics, Forster defines this cultural phenomenon as the "Asian American shamanism" model and summarizes eight characteristics. In his essays such as "Continuity and Rupture: A Draft of a New Theory of the Origin of Civilization" and "The Bottom of the Pacific Rim of Ancient Chinese Civilization", Uncle Shi fully quoted the eight characteristics of this ideological model of Buddhism:

The universe of witchcraft is a universe of magic, and the phenomena in the natural and supernatural environments are the result of magical transformation, not created out of nothingness as in the Yahwedish tradition. In fact, transformation is a fundamental principle of the symbolic system of Wiccanism.

The universe is generally layered or overlapped, with the upper, middle, and lower worlds being the main distinctions.

It is also self-evident in the intellectual circles of Wicca that humans and animals are equal in quality, and in the words of Herbots Spengdon, "man is by no means the master who created the world, but has always depended on heaven for food." Animals and plants of all kinds have their supernatural "masters" or "mothers", often appearing in the form of large individuals in this category, looking after the welfare of their subjects.

Closely related to the concept of the equality of human and animal qualities is the concept of the transformation of man and animal, that is, the primitive dynamic force that man and animal can incarnate into each other's forms. The equality of humans and animals is also expressed as an intimate animal companion and an animal companion; At the same time, wizards often have assistants from animal gods. The shamans and other participants in the rituals spearheaded by the shamans also wore the skins, masks, and other features of the animals to symbolize the transformation into their animal opponents.

All phenomena in the environment are animated by a life force or soul, so there is no such thing as our "inanimate" in the wizarding universe.

The souls or fundamental life force of humans and animals generally reside in bones, especially skulls, from which both humans and animals regenerate. Associated with these notions is the scarping of the sorcerer, the death and rebirth of the sorcerer in the rite of initiation from his skeletal state into a coma, sometimes performed by hunger strike to the point of emaciation, and often symbolically represented on the sorcerer's ritual and in his art.

Souls can be separated from their bodies and can travel on the earth or in other worlds, or they can be taken captive by rival elves or dark wizards, who are to retrieve them. The loss of the soul is a common cause of disease, and another ordinary cause is the invasion of a foreign object into the body from a hostile environment. In fact, most diseases originate from magic, and their diagnosis and treatment are the specialty of wizards.

Finally, we have the phenomenon of hallucinations, which are often introduced by plants that cause illusions, but this is not a common occurrence.

Uncle Shi said that he began to study this content in 81 years, systematically discussing the phenomenon of Chinese Neolithic and Bronze Age shamanism, in order to demonstrate that Forster's model of "Asian American shamanism" is suitable for the investigation of the symbolic and belief structures of ancient China. He believes that the skeletal motifs expressed on the Dadiwan ground paintings and Banshan type painted pottery in Gansu Province, the jade cong with animal faces and bird patterns in the Liangzhu culture, the bigender painted pottery figures unearthed from the Liuwan cemetery in Qinghai that seem to breathe breath, the dragon, tiger and deer mussel sculptures in Puyang, Yuzhou, the records of the worship of the four earths, the four winds and other spirits in the oracle bone inscriptions of the Shang Dynasty, and the descriptions of shamans ascending and summoning lost souls in ancient documents such as the "Ci of Chu" are all consistent with the eight characteristics listed in the Buddha's "Asian American shamanism" model. Based on this thinking, he boldly summarized the ancient Chinese civilization as a "shamanic civilization" for the first time in his "Six Lectures on Archaeology".

In his book The Origin of Ancient American Culture, Shao Banghua, an art historian of the mold country, believes that the Shang civilization and the Mayan civilization in Mesoamerica have many common motifs in artistic expression, such as: the sacrifice to the ancestor of the dragon, the dragon in the form of a human, supernatural symbols, the worship of the rain god, the costume decorated with images, the mutual transformation of man and animal, the mutual transformation of animal and plant, the idol of a god with flame-like eyebrows, the idol of a birdman, the shape of a cross, the image of the universe and the calendar, and so on.

On this basis, Uncle Shi speculated that the reason why the Shang civilization and the Mayan civilization had the same visual art style and content was that they came from a common Paleolithic lower culture, and it was the Asian American shamanic cosmology proposed by Forster that represented this lower culture. He regarded this underlying culture as the common ancestor of the ancient Chinese civilization and the Mesoamerican Mayan civilization, so he called this civilization continuum the "Maya-China continuum".

Connecting the study of shamanism with ancient civilizations is a breakthrough in the theory of shamanism between Forster and Zhang Guangliang. Before them, anthropology traditionally held that shamanism existed only in small-scale gathering-for-hunting societies. As the Swedish anthropologist Ake Hütkrantz puts it: "Shamanism is deeply rooted in ancient hunting cultures, characterized by personal forms, animal spirits, and hunting symbols." It is difficult for shamanism to adapt to an agrarian culture and a culture with a high degree of technology and social complexity". Unfettered by this traditional theory, Forster argues that shamanism has not disappeared from civilization, but that its main features and symbolic systems are suitable for explaining the ancient civilizations of Mesoamerica.

Based on the conclusion that Mr. Chen, Mr. Mengjia, and Mr. Shang Wang are the "chief of the witches", Zhang Guangliang believes that shamanism is the main value of merchants, and Shang Wang himself is not only the political leader of the country but also the king of shamans, monopolizing the power of communication with the divine realm. Inspired by Zhang Guangliang's conclusion that the Shang kings were shamans, some scholars believe that the cultural phenomenon of kings and shamans also existed in the Olmec-Maya civilization of Mesoamerica. When examining a stone sculpture of a kneeling and nude Olmec figure with a toad on his scalp, Kent Reilly suggested that the figure represented a shaman entering a state of hallucination under the influence of a toad's hallucination, and suggested that a large number of similar Olmec stone figures found were used by royal holders to record their hallucinatory abilities in rituals. The Olmec kingship, like the kings of ancient China, inherited the shamanic illusion power through hereditary means. Julia Kapleman's examination of human reliefs excavated from two Mayan sites in Mexico and Guatemala suggests that the reliefs decorated with bird's wings and bird-shaped headdresses represent the Mayan kingship, representing the metamorphosis of the shaman's body when he enters a psychedelic state.

In five hours, Uncle Shi can be said to have told Xu Le all the core of his theory, so that Xu Le has a deeper understanding of the theoretical status quo of anthropology, history, and archaeology in Zhang Guangliang and Beatmildew.

"When I get to Yelou, I will introduce Hongwu and Xiaoli to you, these are my two very good young students", Uncle Shi said to Xu Le, "Although I am older than you, I still have to learn from you!"

Xu Le smiled and shook his head, "They follow you to learn for a long time, where am I going?"

"There is another friend Tong Zhengen", Uncle Guangliang said with a smile, Xu Le has heard of it, but he has no impression, he has no good impression, he has heard of this name in Jinguancheng, Shuzhou!

Xu Le was noncommittal, looked at Zhang Guangliang and said:

"Uncle Shi, have you thought about a question? Is it only the north that has shamans? Why is it called a shaman? Do shamans have a source"? Xu Le asked, Zhang Guangliang also looked at the people listening carefully next to him!

The plane fell to the ground, and then waited for the luggage, Xu Le took Xiaobai first, and then took the bus to Yelou, and everyone was still thinking about Xu Le's question on the way!

"Xu Le, I suggest you think about the direction of anthropology"! Uncle Guangliang said to Xu Le seriously!

Xu Le nodded!