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Owl Butterfly with Chrysalis Fine Art Print – Mindy Lighthipe #JosephCampbell #quotes #shamanism #depthpsych As [Joseph] Campbell tells us, shamanism is the earliest example of “the serious use of myth hermetically, as m-arga, as a way to psychological metamorphosis.” We might use the Mayan ritual concept of “opening the portal” to describe these techniques, . . . → Read More: Shamanism as Psychological Metamorphosis #shamanism #depthpsychology #archetypes . . . Modern depth psychology indicates that the penetration of this deep layer of consciousness, where the mind reaches into its origins in the natural world, tends to be auto-symbolically imaged by liminal hybrids—part human and part animal creatures, representing man’s rapprochement with his nature and even nature in general and . . . → Read More: Depth Psychology and Spirit-Animal Guides #Shamanism #quotes #dreams Life has always seemed to me like a plant that lives on its rhizome. . . . Yet, I have never lost a sense of something that lives and endures underneath the eternal flux. - Carl Jung It is this “something that lives and endures underneath the eternal flux” that the shaman . . . → Read More: Shamanic Visions Reflect Collective Archetypal Patterns
#shamanism #CarlJung #archetypes The Cave of Forgotten Dreams is a documentary film by Werner Herzog about the Chauvet Cave in southern France. The film is shot entirely in 3-D. The cave was discovered in 1994 with hundreds of cave paintings dating from the Paleolithic age, around 30,000 years . . . → Read More: Shamanism and the Cave of Forgotten Dreams In primal societies, the shaman provides a living conduit between the local and the transcendent. The shaman is one who is actually gone through a psychological crackup and recovery. The young boy or girl approaching adolescence either has a vision or here’s a song. This vision or song amounts to a call. The person experiences . . . → Read More: Shaman as Transparent to the Transcendent And so, with reference, now, to our problem of the symbol, we may say that a symbol, like everything else, shows a double aspect. We must distinguish, therefore, between the “sense” and the “meaning” of the symbol. It seems to me perfectly clear that all the great and little symbolical systems of the past functioned . . . → Read More: The New Mandala – symbol and meaning. As far as I know, in the myths themselves the origins of their symbols and cults have always been attributed to individual visionaries–dreamers, shamans, spiritual heroes, prophets, and divine incarnations. Hovering Hawk, for example, when asked how his people made their songs, replied: “We dreamed them. When a man would go away by himself–off into . . . → Read More: The origins of myths’ symbols have been attributed to visionaries. There is no need to rehearse the demonstration by psychoanalysis of the parallelism of dream and myth, and the consequent theory of the possibility of mythology developing spontaneously, along traditional lines, wherever mankind may be nesting. “Anyone who really knows what a dream is will agree,” writes Geza Roheim, “that there cannot be several ‘culturally . . . → Read More: Mythology is dreamlike in that it is a spontaneous product of the psyche 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. |
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