This point is tremendously important. Many of the images–which in our religion are dogmatically affirmed as having had historical reality–are very difficult today to interpret in historical terms. . . . We have a collision between these articles of faith in the historical and physical sciences, which we have to admit our ruling our lives, . . . → Read More: The Primary Truth is the Spiritual Reference of the Symbol, Not Historical Evidence as Truth
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“Can we not see,” remarks Dr. Laing in his commentary on the whole experience, “that this voyage is not what we need to be cured of, but that it is itself a natural way of healing our own appalling state of alienation called normality?” Something much the same was the view, also, of both Dr. . . . → Read More: Inward journey of the mythological hero – Part II. And so we have this critical problem, as I say, this critical problem as human beings, of seeing to it that the mythology–the constellation of sign signals, affect images, energy-releasing and -directing signs–that we are communicating to our young will deliver directive messages qualified to relate them richly and vitally to the environment that is . . . → Read More: Our critical problem today: a Waste Land situation The psychologist who has best dealt with these, best described and best interpreted them, is Carl G. Jung, who terms them “archetypes of the collective unconscious,” as pertaining to those structures of the psyche that are not the products of merely individual experience but are common to all mankind. In his view, the basal depth . . . → Read More: Campbell on Jung’s archetypes of the collective unconscious The LSD phenomenon… is an intentionally achieved schizophrenia, with the expectation of a spontaneous remission–which, however, does not always follow. Yoga, too, is an intentional schizophrenia: one breaks away from the world, plunging inward, and the ranges of vision experienced are in fact the same as those of a psychosis. But what, then, is the . . . → Read More: Difference between LSD phenomena, Yoga, and Schizophrenia And so, we have next to ask what the difference is between the predicament of the “essential schizophrenic” and that of the trance-prone shaman: to which the answer is simply that that primitive shaman does not reject the local social order and its forms; that, in fact, it is actually by virtue of those forms . . . → Read More: Difference between schizophrenic and shaman. “Dr. Perry and Mr. Murphy introduced me to a paper on “Shamans and Acute Schizophrenia,” by Dr. Julian Silverman of the National Institute of Mental Health, which had appeared in 1967 in the American Anthropologist, and there again I found something of the greatest interest and of immediate relevance to my studies and thinking. In . . . → Read More: Mythic imagery and ritual from psycological experiences of shamans. [The Hero with a Thousand Faces] had been a work based on a contemporary study of the mythologies of mankind, with only here and there passing references to the phenomenology of dream, hysteria, mystic visions, and the like. Mainly, it was an organization of themes and motifs common to all mythologies; and I had had . . . → Read More: Imagery of schizophrenic fantasy matches mythological hero journey |
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