A blog for IHUM 300W where students are asked to express their thoughts and opinions on the weekly readings.
Friday, September 12, 2008
I like Eggs
Wow i hope i was not the only person to look at this title and think this book was some how related to Science Fiction or something along those lines. The most fascinating theory in this book is the mirroring of self-image. What i got from the notion of mirroring, is for every action we have there is a reaction by something else, whether its is our world, universe, or ourselves. Pearce goes onto say that our world is not how we perceive it, in fact its our brains that take random images and gives it color and meaning. She also says that from the time we are "born" everybody possesses a "cosmic egg" that is whole, but as humans encounter problems cracks begin to form on our egg. As the crack gets bigger the "light" or truth will shine through and in an essence an answer to the problem will reveal itself. The example Pearce gives is fire, the problem with fire is it burns you if touched. Yet through meditation and yoga one can overcome the pain of fire, she would reproduce this "trick" at different gatherings and people would stand around amazed at what they just saw. A human being would hold a lit cigarette to her hand for minutes at a time and the skin would remain unharmed and no pain would ensue. Her theory behind this "fire trick" was mind over matter. She then tapped into the knowledge of a fellow colleague (David Bohm) and he said since matter is made up of 99.9% air there really was nothing to fear. Her colleague went onto say that he harnessed 10^38 ergs in a cubic centimeter of space. "10^38 ergs is about as much energy as ten billion tons of uranium, that is a lot of fireworks that comes from nothing at all" (Pearce 11). Pearce also contradicts my belief of seeing is believing, she states that humans are taught to believe that the only "out there" is the only truth. She states that the "inner conflict" is directed outwardly, and the world happens to us is fate. I do not believe in fate or another interchangeable word would be luck, I believe a person makes there own fate or luck. I believe if something happens you brought it on your self if it is bad and if a good thing happens one has put himself in the correct position to make it happen. In conclusion this was a very well thought out section, the reading flowed nicely but at times and even now the reading was somewhat confusing. There were so many theories and ideas in these first two chapters it was hard to talk about them all but these were the most interesting to me and i feel i explained them to the best of my knowledge. If you go back to the forward Thom Hartman states that it took him months to read and digest this information and i tend to agree. Overall i feel this book will be a very good read with alot of vital information and i cant wait to see what Pearce has in store for me as a reader as we push deeper into her book.
Thursday, September 11, 2008
Week 3..who wants an omlette?
I will admit, prior to reading the assigned chapters I was hesitant. I figured it would delve into what a cosmic egg was, and I didn't know if I was ready for that. After reading the forward by Thom Hartmann, I was given a little boost. His story of looking into mirrors and seeing to infinity was touching. He wanted to use the mirrors to see her ghost. However, he discoved a difference between the reality we percieve and what actually is.
I like the idea that our egg is the reality we live in. It is our little universe.
I like how Pearce says, when describing mirroring, that we we ARE the process, to an unknowable extent. Also, I like the mention of William Blake. 'that perception was the universal, the percieved object was the particular.'
Interesting how Pearce called himself autistic because he couldn't feel pain or injury. Him burning himself with cigarettes and having no marks to show, shows how he suspended his ordinary thoughts. He compared this to Hindu firewalking.
Metanoia-a fundamental transformation of mind. Formerly connected to religion, now is associated with education, and shapes the mind. is the principle key to reality.
I noticed, while reading these chapters that the author uses terms like "from conception", birth, infant, child. This is because Pearce specializes in child development.
What i got from the reading is that we learn by how we are raised. Whatever our parents(or guardians) teach us, is what we know. We could be missing out on a bigger picture.
I like the idea that our egg is the reality we live in. It is our little universe.
I like how Pearce says, when describing mirroring, that we we ARE the process, to an unknowable extent. Also, I like the mention of William Blake. 'that perception was the universal, the percieved object was the particular.'
Interesting how Pearce called himself autistic because he couldn't feel pain or injury. Him burning himself with cigarettes and having no marks to show, shows how he suspended his ordinary thoughts. He compared this to Hindu firewalking.
Metanoia-a fundamental transformation of mind. Formerly connected to religion, now is associated with education, and shapes the mind. is the principle key to reality.
I noticed, while reading these chapters that the author uses terms like "from conception", birth, infant, child. This is because Pearce specializes in child development.
What i got from the reading is that we learn by how we are raised. Whatever our parents(or guardians) teach us, is what we know. We could be missing out on a bigger picture.
Week Two Blogs
Thanks again for another week of insightful blogging. You all bring interesting perspectives and information to our online discussion.
Josh states that he's more interested in reaching ASCs through through meditation or yoga, and asks, "Is it because I've been taught that taking drugs is bad?" Is it? Good question? And if the answer is yes, then why is our culture so different to the cultures who welcome the use of entheogens in their society?
Mr. Lance also questions the use of drugs by the Shamans, asking why they are considered special by their group if its only through drugs that they can reach an ASC. Another good question, and we'll watch a documentary next week that might help to answer that question. In the meantime, though, Jenna suggests that perhaps not everyone can do what they do, even with drugs.
Suset also brings up the issue of drug use with Shamans, and while there a justifications for their use of drugs, let's also not forget that not all Shamans use drugs. Various forms of deprivation and long training on focus are also used to induce journeys into other worlds.
On a final note, Suset also mentions the legacy of the people who created the cave drawings, and asks what legacy we are leaving behind with the technology we have today. An interesting question. 20,000 years from now what will are descendents make of the DVDs and CDs they find buried in our landfills? A piece of jewelry, perhaps, or maybe a tool for stripping twigs off a thin branch? They could imagine any number of things if they think of us as primitive, and if they don't have any functioning CD players.
Josh states that he's more interested in reaching ASCs through through meditation or yoga, and asks, "Is it because I've been taught that taking drugs is bad?" Is it? Good question? And if the answer is yes, then why is our culture so different to the cultures who welcome the use of entheogens in their society?
Mr. Lance also questions the use of drugs by the Shamans, asking why they are considered special by their group if its only through drugs that they can reach an ASC. Another good question, and we'll watch a documentary next week that might help to answer that question. In the meantime, though, Jenna suggests that perhaps not everyone can do what they do, even with drugs.
Suset also brings up the issue of drug use with Shamans, and while there a justifications for their use of drugs, let's also not forget that not all Shamans use drugs. Various forms of deprivation and long training on focus are also used to induce journeys into other worlds.
On a final note, Suset also mentions the legacy of the people who created the cave drawings, and asks what legacy we are leaving behind with the technology we have today. An interesting question. 20,000 years from now what will are descendents make of the DVDs and CDs they find buried in our landfills? A piece of jewelry, perhaps, or maybe a tool for stripping twigs off a thin branch? They could imagine any number of things if they think of us as primitive, and if they don't have any functioning CD players.
Tuesday, September 9, 2008
Blog number 2
I have heard of shamans before but never had an understanding of what they did. I always had is associated with Indian healers but they are so much more than that. On example of what made me come up with that identification is the healer from Pocahontas. When the man she is supposed to marry is shot the healer of the village comes and performs spells over him to heal him and spirits of animals come out (I believe this is what happens, I know it is something like that I just haven’t seen the movie in a while). I always thought that it would be pretty cool to be able to communicate with animal spirits and I never would have considered circus trainers or musicians as types of shamans until Hughes mentioned them.
I could see why this type of research would cause a certain amount of controversy. It would be hard for an academic to successfully describe what it would be like for a shaman without actually attempting to become one. As Hughes and Walsh both stated, it is difficult to become one. Not everyone has a near death experience that can vault them into that type of consciousness. Plus the amount of 'mushrooms' and other types of drugs they take in order to reach their ability to communicate with spirits and healing power would be more than likely frowened upon in academia.
Being a shaman has a power over everyone else but it also carries a great responsibility. Walsh mentions a shaman that cut his animal skins head off and he lost his power. The animal was never to come to him again because he violated it and as a shaman you are supposed to respect your animal. Not all people are cut out for this type of responsibility like this particular shaman.
I could see why this type of research would cause a certain amount of controversy. It would be hard for an academic to successfully describe what it would be like for a shaman without actually attempting to become one. As Hughes and Walsh both stated, it is difficult to become one. Not everyone has a near death experience that can vault them into that type of consciousness. Plus the amount of 'mushrooms' and other types of drugs they take in order to reach their ability to communicate with spirits and healing power would be more than likely frowened upon in academia.
Being a shaman has a power over everyone else but it also carries a great responsibility. Walsh mentions a shaman that cut his animal skins head off and he lost his power. The animal was never to come to him again because he violated it and as a shaman you are supposed to respect your animal. Not all people are cut out for this type of responsibility like this particular shaman.
Shaman
I remember when I picked up this book prior to my class. I looked at the title and was a bit confused. Shamanism? I'll admit that I knew very little of Shamanism prior to opening this book. Admittedly, all I knew for sure was that Shamans are a class of character in some RPGs. Therefore, I went into this book believing that I would be fairly confused.
I was quite wrong.
A shaman is a practitioner of various arts that are designed to heal, rejuvinate, and bring peace to souls. I had no idea just how old the practice of Shamanism is, and how much I could relate to it. As I mentioned before, I am a former Psychology major, and this book seems to take a less...enthusiastic approach to psychology. However, after reading a few pages, I recognized some of the aspects of said field in the roots of Shamanism. For example, one of the tasks in the credo of shamanism is transforming emotions, which involves removing the negative emotion (i.e. fear), bringing in a positive emotion (i.e. love), and creating a balance between the two, very much like the id, ego, and superego, respectively.
I can also relate to some of the aspects of Shamanism, including Altruism. I look forward to learning about this field.
(Note: I am currently awaiting my order of Altered States)
I was quite wrong.
A shaman is a practitioner of various arts that are designed to heal, rejuvinate, and bring peace to souls. I had no idea just how old the practice of Shamanism is, and how much I could relate to it. As I mentioned before, I am a former Psychology major, and this book seems to take a less...enthusiastic approach to psychology. However, after reading a few pages, I recognized some of the aspects of said field in the roots of Shamanism. For example, one of the tasks in the credo of shamanism is transforming emotions, which involves removing the negative emotion (i.e. fear), bringing in a positive emotion (i.e. love), and creating a balance between the two, very much like the id, ego, and superego, respectively.
I can also relate to some of the aspects of Shamanism, including Altruism. I look forward to learning about this field.
(Note: I am currently awaiting my order of Altered States)
When I say “Sha!,” you say “Man!” “Sha!” “Man!” “Sha!” “Man!”…let’s break it down…..
I think the main focus here is the actual woman or man, and their relationship to people, or at least the community in which they coexist. I really see it going two ways. On one side, the shaman is someone so ingrained in a transformative state of mind and so in tune with their surroundings, they can’t help but influence and affect those around them. As we discussed in class, sometimes what can be most powerful is that which we surrender our state of mind to, and likewise those who are seeking deliverance should look no further than the all seeing eye of the shaman.
On the other hand, I feel the idea and personification of a shaman not only delves into the religious aspect but takes it one step further by saying “You want a savior, then reach out and touch him!” The break from Western ideals seems to take a step back by placing the focus on an outer being instead of the inner being. When Walsh references yoga and meditation as “non-Western healing and spiritual practices,” he fails to show a correlation that connects them to shamanism. If yoga and meditation are so powerful, why would we even need a shaman? Furthermore, he doesn’t present dissimilarity between shamanism and your average Christian evangelist.
As far as altered states are concerned, I am bothered by the need for psychedelic drugs in shamanistic culture. If these beings are so in tune with another world, the need for mind altering drugs should seem palpable in comparison to “the ability to use supernatural powers inherent in nature.” Hughes also states that the shaman “receives special knowledge, as well as powers of healing, prediction and dream interpretation, and may acquire the power of magical flight.” Now for me, this seems like superhero material, but why then does the shaman still need to pop those magic mushrooms to take off??? Any person can take magic mushrooms and experience intense trips. You may write about it on your blog (shout out!) or tell people how you drank from a golden toilet filled with champagne. What that does not qualify you to be, however, is a plumber, or a shaman for that matter. I know Hughes stated that experience is the prime determinant; however, experience does not always bring about nuance, but repetition in most cases. People for centuries could be stunted by the same tired doctrines, as they are in the West. Just because something is non-Western does not mean it is pro-Power -to-the People. What I am trying to get across is that it is very precarious and outright dangerous to put your faith in the one person, knowing full well as a human being that everyone has their own agenda.
On another note, I just wanted to say I am appalled by Joseph Beuys actions regarding the coyote and the exhibition he undertook. Anyone who calls themselves a shaman would not contain a wild animal for a week, nor would they exploit that animal for the purpose of “art.” I am not saying the animal was mistreated (I have no way of knowing either way) but I feel it is fundamental as human beings to respect animals as equal inhabitants of the Earth and not impose our ideological whims at their expense.
On the other hand, I feel the idea and personification of a shaman not only delves into the religious aspect but takes it one step further by saying “You want a savior, then reach out and touch him!” The break from Western ideals seems to take a step back by placing the focus on an outer being instead of the inner being. When Walsh references yoga and meditation as “non-Western healing and spiritual practices,” he fails to show a correlation that connects them to shamanism. If yoga and meditation are so powerful, why would we even need a shaman? Furthermore, he doesn’t present dissimilarity between shamanism and your average Christian evangelist.
As far as altered states are concerned, I am bothered by the need for psychedelic drugs in shamanistic culture. If these beings are so in tune with another world, the need for mind altering drugs should seem palpable in comparison to “the ability to use supernatural powers inherent in nature.” Hughes also states that the shaman “receives special knowledge, as well as powers of healing, prediction and dream interpretation, and may acquire the power of magical flight.” Now for me, this seems like superhero material, but why then does the shaman still need to pop those magic mushrooms to take off??? Any person can take magic mushrooms and experience intense trips. You may write about it on your blog (shout out!) or tell people how you drank from a golden toilet filled with champagne. What that does not qualify you to be, however, is a plumber, or a shaman for that matter. I know Hughes stated that experience is the prime determinant; however, experience does not always bring about nuance, but repetition in most cases. People for centuries could be stunted by the same tired doctrines, as they are in the West. Just because something is non-Western does not mean it is pro-Power -to-the People. What I am trying to get across is that it is very precarious and outright dangerous to put your faith in the one person, knowing full well as a human being that everyone has their own agenda.
On another note, I just wanted to say I am appalled by Joseph Beuys actions regarding the coyote and the exhibition he undertook. Anyone who calls themselves a shaman would not contain a wild animal for a week, nor would they exploit that animal for the purpose of “art.” I am not saying the animal was mistreated (I have no way of knowing either way) but I feel it is fundamental as human beings to respect animals as equal inhabitants of the Earth and not impose our ideological whims at their expense.
"All art is magic" Picasso (Hughes 2/ Walsh I & II)
Hughes 2-
In reading Hughes's material I was astonished in "The power of nature and human power over nature...." (15). I enjoyed reading about the cave secrets and how these are portrayed by animals such as bears, rhinoceros, lions, owls, etc.. and how this art is transformed into the spirit world of animals and nature and transmitted through rituals and trance.
Generation before ours have allowed us to take part in such findings do to the vast cave paintings found all over the world. We all started in one place and have contributed along the way to what we have today..."modern technology". As I was reading over the material I thought, " If we had paintings left by those before us, telling of their ways, spiritual rituals and gods, What legacy ARE WE leaving behind? Most of our information an transformation is printed on books and new technology. But when these come to extinct what do we have to show for OUR TIME?
When I think of a Shaman I think of a spiritual healer, someone "who is of both worlds" (by that I mean someone who had the ability to speak to spirits and unnatural by means of dreams or ritual experience.) It is said that a shaman has suffered a near death experience and he then, in a dream is stripped of all his flesh and bones and comes back as a community priest, magician and healer.
Another interesting point I saw in the reading was that some kind of hallucinate plant or herb is almost always being used to transport to that other state of consciousness. One quote I really liked and think is true, " ...a divine daimon' resided in every human being, the irrefutable and inescapable witness who could intervene through a dream or a sign, or even appear personally to 'direct what is favourable towards us and to compensate what is evil'. " (31)
I would love to know what kind of daimon I have? (Gunnar I'm there with you)
Walsh I & II
The anthropologists who have studies shamanism have "braved" all from weather conditions to observe the native shamans at work. How exilirating it must be to be a part of these observations and contributions. I wonder, since almost every scholar form their opinions about what is shamanism, what has captured them in individualitc way when observing the native shamans.
Out of The Seven Central Practices:
1. Living ethically
2. Transforming emotions
3. Redirecting mtivation
4. Training attention
5. Refining awareness
6. Cultivating wisdom
7. Serving others.
Which one would you say you would have most difficulty achieving? and Why?
In reading Hughes's material I was astonished in "The power of nature and human power over nature...." (15). I enjoyed reading about the cave secrets and how these are portrayed by animals such as bears, rhinoceros, lions, owls, etc.. and how this art is transformed into the spirit world of animals and nature and transmitted through rituals and trance.
Generation before ours have allowed us to take part in such findings do to the vast cave paintings found all over the world. We all started in one place and have contributed along the way to what we have today..."modern technology". As I was reading over the material I thought, " If we had paintings left by those before us, telling of their ways, spiritual rituals and gods, What legacy ARE WE leaving behind? Most of our information an transformation is printed on books and new technology. But when these come to extinct what do we have to show for OUR TIME?
When I think of a Shaman I think of a spiritual healer, someone "who is of both worlds" (by that I mean someone who had the ability to speak to spirits and unnatural by means of dreams or ritual experience.) It is said that a shaman has suffered a near death experience and he then, in a dream is stripped of all his flesh and bones and comes back as a community priest, magician and healer.
Another interesting point I saw in the reading was that some kind of hallucinate plant or herb is almost always being used to transport to that other state of consciousness. One quote I really liked and think is true, " ...a divine daimon' resided in every human being, the irrefutable and inescapable witness who could intervene through a dream or a sign, or even appear personally to 'direct what is favourable towards us and to compensate what is evil'. " (31)
I would love to know what kind of daimon I have? (Gunnar I'm there with you)
Walsh I & II
The anthropologists who have studies shamanism have "braved" all from weather conditions to observe the native shamans at work. How exilirating it must be to be a part of these observations and contributions. I wonder, since almost every scholar form their opinions about what is shamanism, what has captured them in individualitc way when observing the native shamans.
Out of The Seven Central Practices:
1. Living ethically
2. Transforming emotions
3. Redirecting mtivation
4. Training attention
5. Refining awareness
6. Cultivating wisdom
7. Serving others.
Which one would you say you would have most difficulty achieving? and Why?
Hughes, Ch. 2; Walsh Parts I & II
These readings were definitely a breath of fresh air compared to last week's. We are now presented with this totally new idea (as far as a Westerner is concerned) about a person who can actually travel to this altered state and bring something back to benefit his fellow man: a Shaman. I've definitely heard this term many times in my life prior to this course but I am certainly very thankful for being able to dive in deeper. I felt a strong connection to this word. I enjoyed how both authors not only brought up the ancient meanings of the word but how they put a modern spin on it (such as the section about rock music and the raver scene). I immediately had a vision of Jim Morrison standing there with his then girlfriend Pam, as he seemed to levitate her in the air. We seem to give rock stars (even as broad as simply saying a celebrity) shamanistic qualities unknowingly. We listen to their songs or watch their movies for comfort or 'healing' if you will. We gain inspiration from them to continue our pointless lives. It is not out of the question to say that past Shamans - the original Shaman - was inspiration. Perhaps if one came down with a certain illness or sickness they could look to that Shaman for guidance. Even if the explanation was so vague as to say "a spirit is upset with you", the person could use that to look within themselves to find out what was wrong.
I definitely loved the part in the readings when psychedelics came up - especially the pscilocybin mushrooms. Is it any wonder that the Aztecs referred to them as "God's Flesh"? Upon entering a magic mushroom trip, one is overcome with a "buzz" if you will. It completely consumes you. If you try to go against it, you're only in for a bad time. I can easily compare this to life and a sort of "going with the flow" vibe. Perhaps that is what a Shaman would say. Perhaps they would tell us to stop, look and listen. I recall the Indian talking about his peace pipe. It is simply taking the time to appreciate EVERYTHING. The positive, the negative - it is all a part of you. I think a Shaman is someone who recognizes this fact of life and uses it to his advantage and to help those around him. The problem is, there are those around you that will not and can not accept this idea. These are the people that need the Shaman's help.
I definitely loved the part in the readings when psychedelics came up - especially the pscilocybin mushrooms. Is it any wonder that the Aztecs referred to them as "God's Flesh"? Upon entering a magic mushroom trip, one is overcome with a "buzz" if you will. It completely consumes you. If you try to go against it, you're only in for a bad time. I can easily compare this to life and a sort of "going with the flow" vibe. Perhaps that is what a Shaman would say. Perhaps they would tell us to stop, look and listen. I recall the Indian talking about his peace pipe. It is simply taking the time to appreciate EVERYTHING. The positive, the negative - it is all a part of you. I think a Shaman is someone who recognizes this fact of life and uses it to his advantage and to help those around him. The problem is, there are those around you that will not and can not accept this idea. These are the people that need the Shaman's help.
The Claims of the Shamans
I am a follower of Jesus Christ and right or wrong I tend to be skeptical of concepts that I believe are not based on biblical principles. Not wanting to have a closed mind, I began to read the chapters on Shamanism and I found them to be absolutely intriguing!
On the first day of class Dr. Kearney gave us the freedom to explore the questions that we may have about the course subject matter. So, when I read about shamanic ecstasy and the souls’ ability to experience flight and journey to other realms, I thought to myself – come on this is ridiculous! I believe Walsh to be correct when he says that belief in this phenomenon depends on one’s own worldview.
The claims of Shamans meeting and interacting with animals and the sprits that inhabit them, again is a new concept for me. I do question that these individual can see the cause and cure of patients’. If this was truly the case why are thousand of people struck with disease and other maladies on daily basis? I am interested to read Walshes’ answer to some of these philosophical questions…
The concepts illustrated in the chapter titled Central Principles and Practice of Spiritual Life helped me identify the spiritual qualities of different philosophies. Many of the seven central practices echo concepts seen in Christianity and are essential to many spiritual traditions. I especially enjoyed the section on wisdom and redirecting motivation, these are concepts that are being lost in society. Wisdom is more than knowledge it is understanding and that is what I hope to attain during this course as we explore enlightenment and altered states of consciousness in its many forms.
On the first day of class Dr. Kearney gave us the freedom to explore the questions that we may have about the course subject matter. So, when I read about shamanic ecstasy and the souls’ ability to experience flight and journey to other realms, I thought to myself – come on this is ridiculous! I believe Walsh to be correct when he says that belief in this phenomenon depends on one’s own worldview.
The claims of Shamans meeting and interacting with animals and the sprits that inhabit them, again is a new concept for me. I do question that these individual can see the cause and cure of patients’. If this was truly the case why are thousand of people struck with disease and other maladies on daily basis? I am interested to read Walshes’ answer to some of these philosophical questions…
The concepts illustrated in the chapter titled Central Principles and Practice of Spiritual Life helped me identify the spiritual qualities of different philosophies. Many of the seven central practices echo concepts seen in Christianity and are essential to many spiritual traditions. I especially enjoyed the section on wisdom and redirecting motivation, these are concepts that are being lost in society. Wisdom is more than knowledge it is understanding and that is what I hope to attain during this course as we explore enlightenment and altered states of consciousness in its many forms.
Blog number two
Hughes, Chapter Two:
Cave art, though, seemingly underdeveloped could be considered “good” by standards back in that day. The art found in caves definitely is a way of communication (isn’t all art?). These are the people’s interpretations of the life and their surroundings from during that specific time. We may have our theories behind cave art, but I believe to know the true meaning is to live during that time.
Shamans … Holy fascinating… Maybe the shamans tapped into how to use their brain? According to various sources, we only use 10 percent of our brain. Perhaps through rituals they tapped into something most simply cannot.
Anyone can eat mushrooms, chant, drum, and dance. That does not mean they can tap into their interworld journeys. I know I can’t lucid dream, and perhaps through practice I may achieve that but even so, I’m no shaman. I can’t reach an altered state of consciousness through dreams. It’s all very interesting.
“The shaman not only lives at the edge of reality but also at the edge of his or her society,”
which for starters, makes me think if anyone in America were to publicly declare him or herself a shaman he or she would be in 5P. This is an unfortunate result of one nation “under god”.
I believe anything and everything is possible, so for a Shaman to serve as a bridge between reality and other realms is totally feasible. Why not?
It’s also interesting to read about how Shamans work with spirits. We never hear people talking about spirits, or their spirits or whatever. We may mention souls, but never spirits. Another little thing that caught my eye on page 26 was how sexual ambiguity is a characteristic of traditional shamanism, and some shamans were commanded by spirits during their initiation to assume a feminine personality which was often against their own will.
Walsh, Chapter One:
“The world of shamanism is an awakening,” which I believe to be a major understatement. It’s more than an awakening from what is described. I also believe since it’s very difficult to actually understand, it’s easy to dismiss it. Anything that cannot be scientifically explained seems to be taken for granted and ignored. It’s that western way of thought. Pfffft. For some reason, I wonder what the “straight edge” kids would say about Shamanism and the use of psychedelics (perhaps because I despise them so).
I also wonder if an anthropologist crosses the line and delves into the world of experience if that would make their studies biased. Then again, the only way to know, is to experience it. I wonder if the growing popularity of Shamanism is just another trend like the Kaballah (thanks Madonna). We have Westerners going to workshops called “shamanic training.” Luckily there is debate on that one.
Walsh, Chapter Two:
The fact that psychology got involved with Shamanism is bad. I believe the study of this should remain with the anthropologists. For Western psychiatry to foster a negative view of shamanism is ethnocentric in itself. We’re talking about another culture; therefore we should study these things in the context of the culture it comes from. We should be fostering unbiased opinions about these things. Psychology interfering with shamanism just means psychologists will try to apply their silly theories to these shamans and totally disregard and discredit them. Because there’s illogical and bizarre behavior involved, yeah they’re going to “diagnose” them as schizophrenic or just crazy. Trying to psychoanalyze this just takes away from the meaning. Psychologists don’t get it. One thing for certain is to keep an open mind when reading this material.
Cave art, though, seemingly underdeveloped could be considered “good” by standards back in that day. The art found in caves definitely is a way of communication (isn’t all art?). These are the people’s interpretations of the life and their surroundings from during that specific time. We may have our theories behind cave art, but I believe to know the true meaning is to live during that time.
Shamans … Holy fascinating… Maybe the shamans tapped into how to use their brain? According to various sources, we only use 10 percent of our brain. Perhaps through rituals they tapped into something most simply cannot.
Anyone can eat mushrooms, chant, drum, and dance. That does not mean they can tap into their interworld journeys. I know I can’t lucid dream, and perhaps through practice I may achieve that but even so, I’m no shaman. I can’t reach an altered state of consciousness through dreams. It’s all very interesting.
“The shaman not only lives at the edge of reality but also at the edge of his or her society,”
which for starters, makes me think if anyone in America were to publicly declare him or herself a shaman he or she would be in 5P. This is an unfortunate result of one nation “under god”.
I believe anything and everything is possible, so for a Shaman to serve as a bridge between reality and other realms is totally feasible. Why not?
It’s also interesting to read about how Shamans work with spirits. We never hear people talking about spirits, or their spirits or whatever. We may mention souls, but never spirits. Another little thing that caught my eye on page 26 was how sexual ambiguity is a characteristic of traditional shamanism, and some shamans were commanded by spirits during their initiation to assume a feminine personality which was often against their own will.
Walsh, Chapter One:
“The world of shamanism is an awakening,” which I believe to be a major understatement. It’s more than an awakening from what is described. I also believe since it’s very difficult to actually understand, it’s easy to dismiss it. Anything that cannot be scientifically explained seems to be taken for granted and ignored. It’s that western way of thought. Pfffft. For some reason, I wonder what the “straight edge” kids would say about Shamanism and the use of psychedelics (perhaps because I despise them so).
I also wonder if an anthropologist crosses the line and delves into the world of experience if that would make their studies biased. Then again, the only way to know, is to experience it. I wonder if the growing popularity of Shamanism is just another trend like the Kaballah (thanks Madonna). We have Westerners going to workshops called “shamanic training.” Luckily there is debate on that one.
Walsh, Chapter Two:
The fact that psychology got involved with Shamanism is bad. I believe the study of this should remain with the anthropologists. For Western psychiatry to foster a negative view of shamanism is ethnocentric in itself. We’re talking about another culture; therefore we should study these things in the context of the culture it comes from. We should be fostering unbiased opinions about these things. Psychology interfering with shamanism just means psychologists will try to apply their silly theories to these shamans and totally disregard and discredit them. Because there’s illogical and bizarre behavior involved, yeah they’re going to “diagnose” them as schizophrenic or just crazy. Trying to psychoanalyze this just takes away from the meaning. Psychologists don’t get it. One thing for certain is to keep an open mind when reading this material.
Shamanism
Hughes, Chapter 2:
The first thing in the reading that stood out to me was how it mentioned the cave art as “an early understanding of the interfusion of spirit and nature,” which is related to religion. I guess it just surprised me how true this statement was, because I was raised as a Christian and the supernatural is often perceived as evil, except for the Holy Trinity, of course.
I also thought it was interesting that the book called shamanism “universal” and “the old Earth religion”. I think that often in our culture we forget to look outside our culture and put things in the world’s perspective. These statements about shamanism just reminded me that the first real religion was probably shamanism.
Another point that I noted was that cave art was still being practiced some 20,000 years after the original art began. I suppose it’s noteworthy because so many things we take for granted are so young in comparison (Christianity is only 2,000 years old.) and probably will change greatly in the near future due to societal influences. But something about the cave drawings and engravings had such a deep resonance with the artists that it remained nearly unchanged in 20,000 years, which I think is an amazing feat.
When the text discussed magic images versus representative art, I immediately thought of abstract art. Can’t abstract art “affect the onlookers’ consciousness, prompting them to see it in the vision of the object”? Whereas representative art, in most cases, is less subject to interpretation. Take one of my favorite photographs, for example. In Bad Boys of the Arctic by Thomas Mangelson (http://www.art.com/asp/sp-asp/_/pd--10044894/Bad_Boys_of_the_Arctic_Polar_Bears.htm), there are many ways to interpret the image, but most people will simply see three polar bears lounging around. However, in Salvador Dali’s surrealist painting The Persistence of Memory, it is open to more interpretations than Mangelson’s photo, simply because of the style in which it was executed. I think that the more a viewer studies Dali’s painting and the more he or she applies their own life to their interpretation, the closer to an altered state he or she gets.
Another point that caught my attention was that most potential shamans have near-death experiences, because so often in our society, people have these experiences and are unable to find the words to describe them. But shamans utilize these experiences to help their community.
I also thought it ironic that our culture perceives certain drugs as dangerous and harmful whereas in other cultures, shamans use the same drugs to heal.
Also for shamans, I think the book emphasized the importance of communication in creativity.
I really enjoyed reading the section in Hughes about rock and roll. I realized that most rock legends are so much more than just pop culture icons. As far as the hippie stereotypes of the fans of John Lennon and Jerry Garcia, I think many people stumbled upon altered states of consciousness because their music was popular, as well as the drugs that are associated with their music. So hippies may not just be tree-loving druggies, but actually the thinkers who impacted their generation and the rest to come. I also realized that like creativity and altered states, shamanism and any significant resemblance to it (like rock and roll) is very often controversial in our society.
Shamanism:
I think there is something to the whole shamanism concept or theory or state of being because after having dwindled in many parts of the world and having never really been present in its original form in our culture, interest in shamanism has been widespread and sudden. The book attributes this spike in interest partially to the common use of psychedelics in the 1960s. It makes me deduce that shamanism must be natural to human beings, further confirmed by it’s age and scattered locations.
Carlos Castaneda interested me because he simultaneously spiked interest in shamanism and falsely portrayed it.
Why we are studying shamanism, other than its involvement with creativity and altered states, immediately became clear when I read that when defining a shaman, “there is remarkably little agreement and ‘practically every scholar forms his own opinion of what constitutes shamanism.’”
When reading about how shamans’ ecstatic experiences like journeying, I decided that being a shaman could be a lot of fun, but at the same time it seems like the whole leading part of it would be a lot of responsibility. I guess I’d be a more stereotypical hippie who is selfish when in comes to altered states rather than a shaman who is selfless.
I can also see how shamanism is kind of the blueprint for religions. In shamanism, there is three worlds: upper, middle, and lower. We live in the middle. In Christianity and Judaism, the upper world would be Heaven; the middle world, our life on Earth; and the lower world, Hell. It almost correlates too nicely to be coincidence.
Shamans states of consciousness can actually suggest an underlying neural basis, according to Walsh. This development only confirms my initial reaction that although shamanism is often seen as supernatural or unnatural, it actually seems quite natural since altered states can be provoked by common experiences like isolation, fatigue, hunger, and rhythmic sound.
When reading about mediums, I suppose I rid myself of some doubt, but I definitely still doubt mediums like John Edwards who exploit their gifts or “gifts” to make a substandard TV show to achieve their own fame and celebrity under the guise of helping others.
Hughes Ch.2
Hughes opens this chapter with remarks concerning the consciousness of our stone age ancestors. He notes that they too could have actively pursued attainment of altered states of consciousness and presents abstract shapes of Paleolithic cave paintings as being indicative of such a situation. I would not be surprised if Paleolithic humans did engage in ritualistic ceremonies which involved various different approaches to obtaining an altered state of consciousness before or during painting on cave walls. Nor would I be wholly surprised if some of their artwork was just the byproduct of an inexperienced artist using a relatively poor quality apparatus for painting images that depict he/her perception of the chaotic world he/she lived in. The majority of the most commonly cited examples of Paleolithic cave paintings, such as those at sites like Chauvet, Consquer and Lascaux, predominantly depicts fauna and not abstract symbols. These paintings do illustrate early mans adulation for the animals which provided his sustenance and demonstrates his ever-present focus and dependence on those animals.
If I remember correctly, the section discussing the shamans healing trance in ceremonial practices was described by on person as "part seance, part spectacle, and wholly performance." The majority of shamanistic practices could be portrayed in a similar light, while some could be better understood in a socio-political context. When studying certain Amerindian cultures one finds that shamans wielded the largest degree of political clout in their community. The peoples of California such as the Maidu, Yokut, Wiyot, Yurok, etc. both revered and feared their shaman. He was second in power only to the political leader, whose arbitrary role was more closely related to his mastery of ceremonial practices rather than to his military prowess. Shamans in this culture (as in many) were feareed for their knowledge of the future, control over the weather and perceived ability to both cure and cause illnesses. The religous leaders were at the apex of communal authority in the societies of the Pueblo peopels in the southwest as well. The strongest political authority rested in the hands of the religous clans such as the Kacina Cult, and not the village or tribe. The chiefdoms of the Southeast didn't have a shaman per se, but their relgious leader also happened to be the chief. It is this close relationship that shamans and religous leaders have to social and poltical organization and their access to the unknowable that makes their vocation easyily contextualized. At any rate, I wonder if Walsh will present any evidence that rituals and practices of the shaman positively affected the human mind and body. I'm more interested in the actual trance-like state of mind which results from meditation, yoga, or any other mental and physical activity, than considering the actual shamanistic practices as having any legitamate substantive aspects.
Walsh Ch.1 & 2
I was unaware that there has been a recent explosion of interest in shamanism. Unfortuantely I do not share Walsh's enthusiasm for the topic of shamans and their practices; however, I plan to remain indifferent toward the matters he will present throughout his book. Walsh proposed to "carefully examine" the criticism typically posed at shamanism, such it being a totally neurotic, entirely corrupt or the notion that it potentially pocesses superhuman qualities. Ultimately, Walsh dubs his perspective toward shamanism "assumptive minimalism," which he claims involves a combination of not being presumputous and retreating to agnosticism when all else fails. Given Walsh's scientific background and his professed moderate, objective approach to studying the topic at hand, I will be interested to see what evidence, findings and arguements he'll present in the future chapters of the text.
Hughes opens this chapter with remarks concerning the consciousness of our stone age ancestors. He notes that they too could have actively pursued attainment of altered states of consciousness and presents abstract shapes of Paleolithic cave paintings as being indicative of such a situation. I would not be surprised if Paleolithic humans did engage in ritualistic ceremonies which involved various different approaches to obtaining an altered state of consciousness before or during painting on cave walls. Nor would I be wholly surprised if some of their artwork was just the byproduct of an inexperienced artist using a relatively poor quality apparatus for painting images that depict he/her perception of the chaotic world he/she lived in. The majority of the most commonly cited examples of Paleolithic cave paintings, such as those at sites like Chauvet, Consquer and Lascaux, predominantly depicts fauna and not abstract symbols. These paintings do illustrate early mans adulation for the animals which provided his sustenance and demonstrates his ever-present focus and dependence on those animals.
If I remember correctly, the section discussing the shamans healing trance in ceremonial practices was described by on person as "part seance, part spectacle, and wholly performance." The majority of shamanistic practices could be portrayed in a similar light, while some could be better understood in a socio-political context. When studying certain Amerindian cultures one finds that shamans wielded the largest degree of political clout in their community. The peoples of California such as the Maidu, Yokut, Wiyot, Yurok, etc. both revered and feared their shaman. He was second in power only to the political leader, whose arbitrary role was more closely related to his mastery of ceremonial practices rather than to his military prowess. Shamans in this culture (as in many) were feareed for their knowledge of the future, control over the weather and perceived ability to both cure and cause illnesses. The religous leaders were at the apex of communal authority in the societies of the Pueblo peopels in the southwest as well. The strongest political authority rested in the hands of the religous clans such as the Kacina Cult, and not the village or tribe. The chiefdoms of the Southeast didn't have a shaman per se, but their relgious leader also happened to be the chief. It is this close relationship that shamans and religous leaders have to social and poltical organization and their access to the unknowable that makes their vocation easyily contextualized. At any rate, I wonder if Walsh will present any evidence that rituals and practices of the shaman positively affected the human mind and body. I'm more interested in the actual trance-like state of mind which results from meditation, yoga, or any other mental and physical activity, than considering the actual shamanistic practices as having any legitamate substantive aspects.
Walsh Ch.1 & 2
I was unaware that there has been a recent explosion of interest in shamanism. Unfortuantely I do not share Walsh's enthusiasm for the topic of shamans and their practices; however, I plan to remain indifferent toward the matters he will present throughout his book. Walsh proposed to "carefully examine" the criticism typically posed at shamanism, such it being a totally neurotic, entirely corrupt or the notion that it potentially pocesses superhuman qualities. Ultimately, Walsh dubs his perspective toward shamanism "assumptive minimalism," which he claims involves a combination of not being presumputous and retreating to agnosticism when all else fails. Given Walsh's scientific background and his professed moderate, objective approach to studying the topic at hand, I will be interested to see what evidence, findings and arguements he'll present in the future chapters of the text.
Hughes(1) &(3)and Tart(6)
Creativity has many meanings to everyone. In my opinion it is one's ability to be able to think out of the box and out of this hemisphe of conventional thinking and to create something that is theirs. Whether it is in an altered or regular state of consciousness or if it is of an artistic, or philosophical sentiment, I think everybody has a bit of creativity in them. In this chapter I think the high points for me were of the paranomal, transpersonal psychology and creativity. I have always been interested in the spiritual aspects of our conscious well being. I wonder if the spiritual experiences are "illusions and delusions" and how the whole aspect of religion, spirituality, and the paronomal connect. Somehow I find my self drawn to the possiblity of phenomenons like precognition. After reading this chapter, I can get a clearer view of the subject matter.
Hughes(3)
I tend to perceive consciousness as evidence that we are alive. It is evidence that we are aware of our well being, surroundings, and our awareness of the whole world in general. One of the high points in this chapter for me is the concept of one of our sensory organs which is our sense of smell. I wonder why animals have such a keen and unique sense of smell and also what the concept of pheromones has to do with puberty and sexuality. I liked section of our consciousness on the topic of guessing. The author talks baout it been percieved as a " sixth sense" in which our consciousness is not awareof in this realm. I wonder if I had that ability whether I would have struck the lottery.
Tart(6)
To be honest I really don't understand where tart was going with the D-soc.
Hughes(3)
I tend to perceive consciousness as evidence that we are alive. It is evidence that we are aware of our well being, surroundings, and our awareness of the whole world in general. One of the high points in this chapter for me is the concept of one of our sensory organs which is our sense of smell. I wonder why animals have such a keen and unique sense of smell and also what the concept of pheromones has to do with puberty and sexuality. I liked section of our consciousness on the topic of guessing. The author talks baout it been percieved as a " sixth sense" in which our consciousness is not awareof in this realm. I wonder if I had that ability whether I would have struck the lottery.
Tart(6)
To be honest I really don't understand where tart was going with the D-soc.
Chapters 2 (Hughes) and Chapter 1& 2 (Walsh)
Chapter 2 of Altered States was really fascinating. I believe that most of the things that we (humans) do, revolves around our deep desire to make sense of our surroundings... to gain power over nature. It's easy to understand why our early ancestors called upon their recently deceased and no longer knowable ancestors to make sense of the unknown and the unforeseeable. Through an awakening of the senses, the Shamans were able to harness the "spirit force" for the benefit of the community. I believe in the ability of the Shamans (or specialist of the soul), because I believe in the power of the mind. According to Hughes, there is extensive ethnographic documentation of the powers that shamans possessed (including lucid dreaming, out-of-body experiences and more).
In the beginning of Walsh's first chapter, he mentions the Western Cultures recent affinity toward non-western healing. In particular he mentions Jewish Kaballah (which I briefly mentioned in my last blog), Hindu and Taoist Yoga. Recently, I came across something in a text that focused on Mysticism and Yogic Meditation. Like Shamanism, Yoga is an ancient system of healing and living that has its own theories on altered states... which I think is worth mentioning. Yoga teaches that humans have a "third eye", which is the seat of human consciousness. Further, it is believed by many occult circles that it is the contact point between the mind and the spirit. The location of this third eye is believed to be in the pineal gland found at the base of the brain. This is interesting because modern science has concluded that there is indeed a relationship between this gland and human consciousness. Interestingly enough, this gland produces serotonin and melatonin. When an individual takes a hallucinogen such as LSD the natural flow of serotonin into the bloodstream is impeded, resulting in an altered state of consciousness. Indeed, the manipulation of this gland results in an awakening of the senses... an unveiling of the other side. Perhaps this omnipresent reality is within each of us, rather than outside of us. It's the piece of us that connects us to a greater consciousness. The collective consciousness, perhaps.
Hughes claims that Lennon (and many other musicians) was for all intents and purposes a shaman. I find this rather interesting. Though, I think it is kind of strange to compare musicians like Lennon to Shamans... but... I guess music heals, right?
Walsh completes the introduction on Shamanism with his comprehensive take on the topic. Walsh makes an interesting point— many studies on the topic of Shamanism have been "flawed by superficial interpretations". He also chided the Freudian Western School of thought that placed negative connotations on the practice. One of Walsh's most profound lines (in Chapter 2) is..."And I say this as a person who was a confirmed skeptic of all things spiritual, until I tried the practices myself."
We cannot forget this point in this class. In my life, I have believed that so many things were impossible... and then I come across a vetted text or individual or experience that proves me wrong. Before we dismiss things as fanciful or impossible, we might first listen....open our minds to these things that exist beyond our perception.
I am pumped to learn more about psychosomatic medicine (placebos perhaps), meditation and comparative religion, as it pertains to Shamanism of course. Happy Reading.
In the beginning of Walsh's first chapter, he mentions the Western Cultures recent affinity toward non-western healing. In particular he mentions Jewish Kaballah (which I briefly mentioned in my last blog), Hindu and Taoist Yoga. Recently, I came across something in a text that focused on Mysticism and Yogic Meditation. Like Shamanism, Yoga is an ancient system of healing and living that has its own theories on altered states... which I think is worth mentioning. Yoga teaches that humans have a "third eye", which is the seat of human consciousness. Further, it is believed by many occult circles that it is the contact point between the mind and the spirit. The location of this third eye is believed to be in the pineal gland found at the base of the brain. This is interesting because modern science has concluded that there is indeed a relationship between this gland and human consciousness. Interestingly enough, this gland produces serotonin and melatonin. When an individual takes a hallucinogen such as LSD the natural flow of serotonin into the bloodstream is impeded, resulting in an altered state of consciousness. Indeed, the manipulation of this gland results in an awakening of the senses... an unveiling of the other side. Perhaps this omnipresent reality is within each of us, rather than outside of us. It's the piece of us that connects us to a greater consciousness. The collective consciousness, perhaps.
Hughes claims that Lennon (and many other musicians) was for all intents and purposes a shaman. I find this rather interesting. Though, I think it is kind of strange to compare musicians like Lennon to Shamans... but... I guess music heals, right?
Walsh completes the introduction on Shamanism with his comprehensive take on the topic. Walsh makes an interesting point— many studies on the topic of Shamanism have been "flawed by superficial interpretations". He also chided the Freudian Western School of thought that placed negative connotations on the practice. One of Walsh's most profound lines (in Chapter 2) is..."And I say this as a person who was a confirmed skeptic of all things spiritual, until I tried the practices myself."
We cannot forget this point in this class. In my life, I have believed that so many things were impossible... and then I come across a vetted text or individual or experience that proves me wrong. Before we dismiss things as fanciful or impossible, we might first listen....open our minds to these things that exist beyond our perception.
I am pumped to learn more about psychosomatic medicine (placebos perhaps), meditation and comparative religion, as it pertains to Shamanism of course. Happy Reading.
Monday, September 8, 2008
"You've Got the Touch" (Insert eighties keyboard riff) "You've Got the Power"
Thoughts on Cave Art (My Baby's a Caveman?)
"... a magic image embodies the subject rather than represents it. A magic image need not, perhaps cannot, represent an object that has its being in the spirit world, but it can affect the onlookers conciousness, prompting them to see in it the vision of the object."
Often, when we study prehistoric man and history, in general, we laugh condescendingly at their lack of advancement. However, each human being in thier time made huge advancements and contributions that were built upon by future human beings. What I find most fascinating about this quote and the passage that contains it, is its parallels to early childhood.
It is as if every child, from birth until death, represents the history of man at rapid speed. One can compare the cave drawings and rituals mentioned in the text to a two or three year old, and find that children find magic in animals just as cave dwellers did. Children draw animals (sometimes on walls) and pretend to be them up until their parents say, "Enough, already! Why don't you learn to read, kid?"
Shamans
This portion of Hughes' book brings back weird childhood memories of my father that I thought had vanished. I do not say this negatively, but as I recall my early upbringing, many of the events my father would drag us to, and a lot of his lifestyle reflected that of shamanism. Now, I was young and ignorant and would pull yoga books off the shelf and search the pages for pictures of someone in the book stuffing yarn up his nose and pulling it through his mouth. I would then find my dad and ask him, while laughing uncontrollably, if he could do such things. He used to insist that I join him in sleeping under the stars. These camp outs ended after one summer when I got up sleepily from the lawn and peed all over his sleeping bag. He yelled, and I ran back into the house. Most children interrupt their fathers when stepping in front of a televised football game. I interrupted my father by stepping in front of nature.
Okay, okay! Enough with the Thurber-esque memories.
Now, I'm writing on a subject I feel I have no experience in which to speak, but I will bring up some points of interest. In order to be a shaman, one must have at one point faced a near death experience in early childhood or young adulthood. Their skeletons face dismemberment and reduction while they lie motionless. Meanwhile, they travel to the underworld and meet spirits. I would also be curious to know what sort of daimon I have.
I agree with a previous post (I forget who wrote it) about mentioning certain musicians as being shaman's. Perhaps they can be interpretted in such a way, but... and I'm a fan of many of the artists mentioned, but... how I can I say this... let's not contribute to their already pretentious personalities by giving them more other worldly traits. For instance, Bob Dylan's motorcycle accident was a traumatic experience for him, mainly, because he couldn't play an instrument. Certainly, he went through a Christian phase at one point in his career, but shamanism? Maybe someone in class can explain Hughes' logic behind this one.
Walsh's book begins to delve into this topic, stating that "its be demonized by clergy, diagnosed by psychiatrists, and dismissed by academics."
I'm going to reference what I said earlier about my not knowing much on the topic because I have very little experience in it. Walsh mentions a number of anthropologists and psychologists, who stopped observing shamanism from a safe distance, and began practicing it themselves. I'm not sure there can be any better way of learning such a practice.
"... a magic image embodies the subject rather than represents it. A magic image need not, perhaps cannot, represent an object that has its being in the spirit world, but it can affect the onlookers conciousness, prompting them to see in it the vision of the object."
Often, when we study prehistoric man and history, in general, we laugh condescendingly at their lack of advancement. However, each human being in thier time made huge advancements and contributions that were built upon by future human beings. What I find most fascinating about this quote and the passage that contains it, is its parallels to early childhood.
It is as if every child, from birth until death, represents the history of man at rapid speed. One can compare the cave drawings and rituals mentioned in the text to a two or three year old, and find that children find magic in animals just as cave dwellers did. Children draw animals (sometimes on walls) and pretend to be them up until their parents say, "Enough, already! Why don't you learn to read, kid?"
Shamans
This portion of Hughes' book brings back weird childhood memories of my father that I thought had vanished. I do not say this negatively, but as I recall my early upbringing, many of the events my father would drag us to, and a lot of his lifestyle reflected that of shamanism. Now, I was young and ignorant and would pull yoga books off the shelf and search the pages for pictures of someone in the book stuffing yarn up his nose and pulling it through his mouth. I would then find my dad and ask him, while laughing uncontrollably, if he could do such things. He used to insist that I join him in sleeping under the stars. These camp outs ended after one summer when I got up sleepily from the lawn and peed all over his sleeping bag. He yelled, and I ran back into the house. Most children interrupt their fathers when stepping in front of a televised football game. I interrupted my father by stepping in front of nature.
Okay, okay! Enough with the Thurber-esque memories.
Now, I'm writing on a subject I feel I have no experience in which to speak, but I will bring up some points of interest. In order to be a shaman, one must have at one point faced a near death experience in early childhood or young adulthood. Their skeletons face dismemberment and reduction while they lie motionless. Meanwhile, they travel to the underworld and meet spirits. I would also be curious to know what sort of daimon I have.
I agree with a previous post (I forget who wrote it) about mentioning certain musicians as being shaman's. Perhaps they can be interpretted in such a way, but... and I'm a fan of many of the artists mentioned, but... how I can I say this... let's not contribute to their already pretentious personalities by giving them more other worldly traits. For instance, Bob Dylan's motorcycle accident was a traumatic experience for him, mainly, because he couldn't play an instrument. Certainly, he went through a Christian phase at one point in his career, but shamanism? Maybe someone in class can explain Hughes' logic behind this one.
Maybe the circus at one point may have been shamanistic, but today, I'm not so sure. The last time I went, I was apalled by the way the animals were treated, and how yellow the clowns's teeth were when their white makeup was applied. I learned this term called anthropomorphism which means "to give human like characteristics to animals." This style of thinking is rejected by the scientific community.
Walsh's book begins to delve into this topic, stating that "its be demonized by clergy, diagnosed by psychiatrists, and dismissed by academics."
I'm going to reference what I said earlier about my not knowing much on the topic because I have very little experience in it. Walsh mentions a number of anthropologists and psychologists, who stopped observing shamanism from a safe distance, and began practicing it themselves. I'm not sure there can be any better way of learning such a practice.
Hughes 2 and Walsh 1 & 2
Hughes:
I can't help but wonder why I'm interested in the parts about reaching an ASOC through meditation or yoga but not through using drugs. Is it because I've been taught that using drugs is bad? I'm guessing it is. This all sounds so interesting to me except for the part about taking hallucinigens. I would like to have this sort of "power" except, of course, for my desire to avoid the near-death-experience part. I commented last week about trying yoga for a few times and hoping to gain the health benefits and the spiritual ones as well. I didn't stick with it long enough though. I thought the connection made between football games and rave parties was interesting. I've never been to a "rave" but I have heard about them and I have attended many football games. I can understand why he is saying it's a "merging of the individual into the collective" at mass gatherings. This explains all of the terrible things that sometimes happen when there's a mob of people (like riots). I also like the quote from Plato that a divine daimon resides in us all that "could intervene through a dream or a sign, or even appear personally to direct what is favourable towards us and to compensate what is evil"---I believe this is true. Kind of like, everything happens for a reason. Of course, you have to sometimes look for what the reason is and try to find the 'good' in the 'bad'. Sorry to keep quoting but I love this one too (no comment on it other than it's a great quote) "But inspiration requires interpretation."
Walsh:
I enjoyed this reading more than Hughes. It mentions how some anthropologists started appreciating shamanism much more after learning and practicing first-hand rather than just observing. Again, the reading discussed meditation and yoga---both of which I'm interested in learning/practicing and how these can be used to reach a different state of consciousness. However, it does say that they can take weeks or months to produce effects whereas shamanism can work within minutes. Obvious question is: Where do I sign up? I like the fact that it states how this book "aims to examine shamanism from a larger perspective, a perspective that is historical, cross-cultural, and inter-religious." I think this is incredibly important because I've always wondered how differnet I would be had I been born/grown up in a different part of the world where, for instance, Christianity isn't the dominant religion. My beliefs would be different than what they are now and all of that was affected/determined by where I was born. I wish I had the time and inclination to study every single religion and all the history of the world to come up with some answers on my own---until then, I guess I'll have to go on wondering. One last time--I have to use this quote. This one actually reflects on my comments last week about the power of positive thinking. "Those who can control attention can therefore cultivate specific emotions and motives."
I can't help but wonder why I'm interested in the parts about reaching an ASOC through meditation or yoga but not through using drugs. Is it because I've been taught that using drugs is bad? I'm guessing it is. This all sounds so interesting to me except for the part about taking hallucinigens. I would like to have this sort of "power" except, of course, for my desire to avoid the near-death-experience part. I commented last week about trying yoga for a few times and hoping to gain the health benefits and the spiritual ones as well. I didn't stick with it long enough though. I thought the connection made between football games and rave parties was interesting. I've never been to a "rave" but I have heard about them and I have attended many football games. I can understand why he is saying it's a "merging of the individual into the collective" at mass gatherings. This explains all of the terrible things that sometimes happen when there's a mob of people (like riots). I also like the quote from Plato that a divine daimon resides in us all that "could intervene through a dream or a sign, or even appear personally to direct what is favourable towards us and to compensate what is evil"---I believe this is true. Kind of like, everything happens for a reason. Of course, you have to sometimes look for what the reason is and try to find the 'good' in the 'bad'. Sorry to keep quoting but I love this one too (no comment on it other than it's a great quote) "But inspiration requires interpretation."
Walsh:
I enjoyed this reading more than Hughes. It mentions how some anthropologists started appreciating shamanism much more after learning and practicing first-hand rather than just observing. Again, the reading discussed meditation and yoga---both of which I'm interested in learning/practicing and how these can be used to reach a different state of consciousness. However, it does say that they can take weeks or months to produce effects whereas shamanism can work within minutes. Obvious question is: Where do I sign up? I like the fact that it states how this book "aims to examine shamanism from a larger perspective, a perspective that is historical, cross-cultural, and inter-religious." I think this is incredibly important because I've always wondered how differnet I would be had I been born/grown up in a different part of the world where, for instance, Christianity isn't the dominant religion. My beliefs would be different than what they are now and all of that was affected/determined by where I was born. I wish I had the time and inclination to study every single religion and all the history of the world to come up with some answers on my own---until then, I guess I'll have to go on wondering. One last time--I have to use this quote. This one actually reflects on my comments last week about the power of positive thinking. "Those who can control attention can therefore cultivate specific emotions and motives."
Shamanism, Week 2
I wish that I would have read Walsh's text prior to reading that of Hughes. I learned some things from Walsh that helped me to better understand what was in Hughes's text, but I guess that's okay!
I find the whole idea of shamanism interesting, and hard to grasp. Hughes cites work by Eliade, who shows that shamanism is basically as old as time, and is widespread throughout all of humanity. Walsh says that while shamanism is practiced far and wide, it is most prevalent amongst hunter-gatherers, with little formal social or political organization. It seems that they agree on this, and that makes sense to me. In societies where there is little security in day-to-day life, people don't have time to devote to much else aside from survival. It's the perfect environment for a sort of "jack of all trades" to spring up. No matter what ails you, he's got the cure! Few would question his methods or the results, I would assume. As socity progressed, though, and civilizations developed, people had leisure time, and could themselves investigate such things. As Walsh said, "Though shamans as such largely disappear from complex societies, most of their roles and skills are retained by various speciailists. However, there is one exception: journeying." (p.19) We now have doctors, priests, mediums and yes, even witches (to an extent). Journeying, though..........that is one that no one could figure out, I'd say, which is why (perhaps) it died out. Until the prominence of hallucinogens, in the more recent centuries. Now people can trip and "journey" to another state. They can go places and experience things in a hallucinogenic state. I'm not saying this is new, but that it is much more popular. I don't think that we can necessarily calls people doing this "shamans". I also don't know that I would ever place such a label on John Lennon, Bob Dylan or any other rock star. Just because they achieved some level of creativity, doesn't grant them such a title, in my book. At the same time, I think that the idea of going to a workshop for 4 or 8 hours isn't going to allow one to be a shaman. That seems like a total slap in the face to the "true" shamans of old. They're turning in their grave for sure!!! One of them should appear to one of the workshop goers in one of their "trances" and tell them what's what!!!
All of that aside, there were a few really interesting things within both texts that I found myself highlighting:
1. A quote by Joseph Beuys (Hughes, p 22): "The concept of sculpting can be extended to the invisible materials used by everyone: thinking forms....spoken forms....social sculpture.....Sculpture is an evolutionary process, everyone is an artist."
How cool is that? I'm a sculptor. hehehe
2. The comparison by Hughes of the shaman to the circus.
3. Hughes states that, "A degree of possession is implicit in the creative act, however reasonable....To become creative, the human mind needs to be touched by a certin Otherness...." This definitely is an interesting point, one which I will have to visit in my definition paper, I think.
I find the whole idea of shamanism interesting, and hard to grasp. Hughes cites work by Eliade, who shows that shamanism is basically as old as time, and is widespread throughout all of humanity. Walsh says that while shamanism is practiced far and wide, it is most prevalent amongst hunter-gatherers, with little formal social or political organization. It seems that they agree on this, and that makes sense to me. In societies where there is little security in day-to-day life, people don't have time to devote to much else aside from survival. It's the perfect environment for a sort of "jack of all trades" to spring up. No matter what ails you, he's got the cure! Few would question his methods or the results, I would assume. As socity progressed, though, and civilizations developed, people had leisure time, and could themselves investigate such things. As Walsh said, "Though shamans as such largely disappear from complex societies, most of their roles and skills are retained by various speciailists. However, there is one exception: journeying." (p.19) We now have doctors, priests, mediums and yes, even witches (to an extent). Journeying, though..........that is one that no one could figure out, I'd say, which is why (perhaps) it died out. Until the prominence of hallucinogens, in the more recent centuries. Now people can trip and "journey" to another state. They can go places and experience things in a hallucinogenic state. I'm not saying this is new, but that it is much more popular. I don't think that we can necessarily calls people doing this "shamans". I also don't know that I would ever place such a label on John Lennon, Bob Dylan or any other rock star. Just because they achieved some level of creativity, doesn't grant them such a title, in my book. At the same time, I think that the idea of going to a workshop for 4 or 8 hours isn't going to allow one to be a shaman. That seems like a total slap in the face to the "true" shamans of old. They're turning in their grave for sure!!! One of them should appear to one of the workshop goers in one of their "trances" and tell them what's what!!!
All of that aside, there were a few really interesting things within both texts that I found myself highlighting:
1. A quote by Joseph Beuys (Hughes, p 22): "The concept of sculpting can be extended to the invisible materials used by everyone: thinking forms....spoken forms....social sculpture.....Sculpture is an evolutionary process, everyone is an artist."
How cool is that? I'm a sculptor. hehehe
2. The comparison by Hughes of the shaman to the circus.
3. Hughes states that, "A degree of possession is implicit in the creative act, however reasonable....To become creative, the human mind needs to be touched by a certin Otherness...." This definitely is an interesting point, one which I will have to visit in my definition paper, I think.
Shamanism
Week Two
These two readings seemed to go very well hand-in-hand; in fact, there was a lot of repetition of information from one book to the other. they both had unique valid points, though, and I would like to start by mentioning Hughes.
One of the most interesting things in Hughes discussion of shamanism was his comparison of the shaman with the modern-day artist (p 20). In most representation of shaman (or medicine men or witch doctors or sorcerers), whether it be in a book or a movie, there seems to be a consistent fear and respect displayed by onlookers. Shaman are seen as having special powers or unique abilities, and it seems to be commonplace for ordinary people to fear what they do not understand. As such, while one may in part be impressed by a shaman's talents or abilities, without proper insight to said abilities, it can easily be conjectured why this onlooker would fear the shaman's powers, especially if the presentation of such powers progressed too far beyond a common person's comprehension.
A modern-day artist can likewise be feared. For all intents and purpose, an artist is individual who has a unique way of viewing the world, different than most people or at the very least seeing it that way for the first time, and when his view is brought to the attention of others, it can be met with fear or even hostility. Sometimes the public is not ready to admit that the world can be seen like that; sometimes they flat-out disagree. I think the real correlation between shamans and artists is their way of viewing the world, though by different means and for different purposes.
Most of the first two sections of Walsh seemed to be concentrating on finding an appropriate definition or description of what is a shaman, which was useful to read prior to continuing with the Hughes. If one of the main purposes of a shaman is to seek cures or answers as a public service, then it brings to mind discussion from past class discussions, where we wondered if altered states of consciousness really can lead to actual answers, as they have been sometimes claimed to. If artists find inspiration in an altered states and musicians find song, is it so hard to believe that someone seeking a less artistic but still necessary answer would be able to find it in a similar state?
We view the world as we know it, the plane on which we exist, as the logical place to be, which is why it seems like an altered state would not be the place to seek a logical answer. Nine times out of ten when I'm looking for a solution, it is often the easiest answer I overlook that turns out to work the best. If an altered state of consciousness is the ability to diffuse the white noise and eliminate any unnecessary distractions, wouldn't it follow that the logical, simple, straightforward answer would be the one we discover?
These two readings seemed to go very well hand-in-hand; in fact, there was a lot of repetition of information from one book to the other. they both had unique valid points, though, and I would like to start by mentioning Hughes.
One of the most interesting things in Hughes discussion of shamanism was his comparison of the shaman with the modern-day artist (p 20). In most representation of shaman (or medicine men or witch doctors or sorcerers), whether it be in a book or a movie, there seems to be a consistent fear and respect displayed by onlookers. Shaman are seen as having special powers or unique abilities, and it seems to be commonplace for ordinary people to fear what they do not understand. As such, while one may in part be impressed by a shaman's talents or abilities, without proper insight to said abilities, it can easily be conjectured why this onlooker would fear the shaman's powers, especially if the presentation of such powers progressed too far beyond a common person's comprehension.
A modern-day artist can likewise be feared. For all intents and purpose, an artist is individual who has a unique way of viewing the world, different than most people or at the very least seeing it that way for the first time, and when his view is brought to the attention of others, it can be met with fear or even hostility. Sometimes the public is not ready to admit that the world can be seen like that; sometimes they flat-out disagree. I think the real correlation between shamans and artists is their way of viewing the world, though by different means and for different purposes.
Most of the first two sections of Walsh seemed to be concentrating on finding an appropriate definition or description of what is a shaman, which was useful to read prior to continuing with the Hughes. If one of the main purposes of a shaman is to seek cures or answers as a public service, then it brings to mind discussion from past class discussions, where we wondered if altered states of consciousness really can lead to actual answers, as they have been sometimes claimed to. If artists find inspiration in an altered states and musicians find song, is it so hard to believe that someone seeking a less artistic but still necessary answer would be able to find it in a similar state?
We view the world as we know it, the plane on which we exist, as the logical place to be, which is why it seems like an altered state would not be the place to seek a logical answer. Nine times out of ten when I'm looking for a solution, it is often the easiest answer I overlook that turns out to work the best. If an altered state of consciousness is the ability to diffuse the white noise and eliminate any unnecessary distractions, wouldn't it follow that the logical, simple, straightforward answer would be the one we discover?
Hughes and Walsh
Hughes 2
I found it very interesting that shamans are able to work with dreams and have the ability to be conscious and in control while dreaming. Personally, I do not see how that is possible. I'm not sure how a person can be dreaming, but still be in control. If a shaman is still in control, then has he or she really entered an altered state of consciousness? I found it fascinating that most potential shamans have suffered a near-death experience. They must enter some kind of trance when they are about to die. I'm assuming it is in that crucial moment that some overlying force just takes over. So many people seemed to have had crazy and out there experiences, so there must be some truth to it all. To me, it sounds crazy, probably because I have never had a creative escape to another world. I thought the readings were very interesting, but some of it is hard for me to believe. I think I need to meet a shaman in person.
Walsh I.
I am surprised that shamanism has survived so long, and still nothing can be proven or really understood by most scholars. I feel that some anthropologists have been smart by actually attempting to practice shamanism. How could a person understand shamanism, without actually doing it? It seems like there are a lot of different types of shamanism. Neoshaminism does not appear to be as serious or as involved as traditional forms of shamanism. I think most shamanism is a matter of the mind. People start doing shamanism with thoughts that something imaginative might occur, and then it does. I feel like it is just a matter of mind over body.
Walsh II.
I can definitely relate to this chapter, because a lot of the myths that are associated with shamanism I believed. I used to be a psychology major, so I think that is why I had the perceptions that I had. I am now trying to be more open minded towards the practice. Obviously, I don't know enough about shamanism to make any kind of fair judgement. However, I hope this book allows me to develop some rational understanding of the practice. So far, I am very skeptical and undecided about how I feel towards the whole idea of shamanism.
I found it very interesting that shamans are able to work with dreams and have the ability to be conscious and in control while dreaming. Personally, I do not see how that is possible. I'm not sure how a person can be dreaming, but still be in control. If a shaman is still in control, then has he or she really entered an altered state of consciousness? I found it fascinating that most potential shamans have suffered a near-death experience. They must enter some kind of trance when they are about to die. I'm assuming it is in that crucial moment that some overlying force just takes over. So many people seemed to have had crazy and out there experiences, so there must be some truth to it all. To me, it sounds crazy, probably because I have never had a creative escape to another world. I thought the readings were very interesting, but some of it is hard for me to believe. I think I need to meet a shaman in person.
Walsh I.
I am surprised that shamanism has survived so long, and still nothing can be proven or really understood by most scholars. I feel that some anthropologists have been smart by actually attempting to practice shamanism. How could a person understand shamanism, without actually doing it? It seems like there are a lot of different types of shamanism. Neoshaminism does not appear to be as serious or as involved as traditional forms of shamanism. I think most shamanism is a matter of the mind. People start doing shamanism with thoughts that something imaginative might occur, and then it does. I feel like it is just a matter of mind over body.
Walsh II.
I can definitely relate to this chapter, because a lot of the myths that are associated with shamanism I believed. I used to be a psychology major, so I think that is why I had the perceptions that I had. I am now trying to be more open minded towards the practice. Obviously, I don't know enough about shamanism to make any kind of fair judgement. However, I hope this book allows me to develop some rational understanding of the practice. So far, I am very skeptical and undecided about how I feel towards the whole idea of shamanism.
Hughes and Walsh
What struck me first in this second chapter was the description on the sequence of events of how shamans come to be. What is described as the "world tree" by which shamans-to-be ascend reminded me of what is referred to in mythology as the "axis mundi". In many myths, this axis mundi is some form of tree or pillar that also ascends and descends into other worlds; typically an underworld that is less civilized and a higher, upper world which symbolizes progress, advancement, and a deep spirituality. Like the world tree which shamans use to reach certain animals and spirits to connect with, the axis mundi is a significant link to various animals and creatures that represent important ideals and beliefs to the society to which that particular myth is derived from. I suppose the difference here is that in mythology, the character's passage to and from these worlds is supposed to teach the character, and ultimately, the audience a lesson. In Shamanism, this journey not only teaches the proposed shaman his required lessons, enlightened wisdom and knowledge, but also shares with his "audience" (the community) what he has learned by providing his services to benefit, heal and bless the community. In this respect, the lesson is not simply read but experienced.
Upon beginning chapter one of Walsh, I was a little skeptical about the reference to acquiring shamanic experience through brief workshops. "Some people with no prior training can walk into a workshop and, within minutes of listening to shamanic drumming, experience meaningful visions and insights". From the readings thus far, it has been proposed that such experiences (ASC) generally require much training to achieve. Are these "visions and insights" truly something derived from a hidden consciousness that was just suddenly aroused and opened, or are these claimed participants simply so eager to experience the slightest paranormal activity that they construct their own insights based on what they want to see and deem them to be true and received from a deeper consciousness? Surely there are cases where ASC is reached spontaneously- I assumed these were mainly attributed to drug-induced occurrences, not simply from listening to a few minutes of drumming.
Another interesting point to note was that the text claims, " These people [societies where shamanism is practiced] have little agriculture and almost no social classes or political organization". The first two, ag and class system, I get. It's the last reference I have trouble with. Certainly such societies might not have an elaborate, formal governing system with an appointed head to lead and several committees underneath to establish and execute decisions. However, I'm led to believe that these shamans are a form of politicians themselves. They are deemed the all-knowing, community-serving official who people can go to for insight, wisdom, healing, counseling and so on. If the community accepts what the shaman does or says as truth, isn't that a form of control in itself? And isn't that basically what a political organization strives for...control over its people? The text states, "only shamans claimed to have some degree of control over them [spirits] and to be able to command, commune, and intercede with them for the benefits of the tribe". Hopefully this doesn't come across that I advocate anarchy, just thought I'd address something I felt could be taken as contradictory.
Upon beginning chapter one of Walsh, I was a little skeptical about the reference to acquiring shamanic experience through brief workshops. "Some people with no prior training can walk into a workshop and, within minutes of listening to shamanic drumming, experience meaningful visions and insights". From the readings thus far, it has been proposed that such experiences (ASC) generally require much training to achieve. Are these "visions and insights" truly something derived from a hidden consciousness that was just suddenly aroused and opened, or are these claimed participants simply so eager to experience the slightest paranormal activity that they construct their own insights based on what they want to see and deem them to be true and received from a deeper consciousness? Surely there are cases where ASC is reached spontaneously- I assumed these were mainly attributed to drug-induced occurrences, not simply from listening to a few minutes of drumming.
Another interesting point to note was that the text claims, " These people [societies where shamanism is practiced] have little agriculture and almost no social classes or political organization". The first two, ag and class system, I get. It's the last reference I have trouble with. Certainly such societies might not have an elaborate, formal governing system with an appointed head to lead and several committees underneath to establish and execute decisions. However, I'm led to believe that these shamans are a form of politicians themselves. They are deemed the all-knowing, community-serving official who people can go to for insight, wisdom, healing, counseling and so on. If the community accepts what the shaman does or says as truth, isn't that a form of control in itself? And isn't that basically what a political organization strives for...control over its people? The text states, "only shamans claimed to have some degree of control over them [spirits] and to be able to command, commune, and intercede with them for the benefits of the tribe". Hopefully this doesn't come across that I advocate anarchy, just thought I'd address something I felt could be taken as contradictory.
Sunday, September 7, 2008
Shamanism
Hughes-2
I find it valuable to include in the beginning of Hughes Chapter 2 "The Power," the cave paintings of early North Americans because, we can learn their stages of life and how it shapes us today. I was very interested in learning about the Shamans, one thing that drew my attention to their way of life was that their not by any means hurting people they are their to help them and help their community. In today's society it's very hard to find someone who is willing to help the poor or help anyone in need. I'm a firm believer in God, and I do believe you as an individual have the right to practice any belief you so desire to, I would never pin point or make statements about a persons life because I would not want them to make it about mine. I like to learn about other peoples culture and I do believe that is what we are doing as a class. Their are some things that I find hard for a human to do unto another human in a Shamanism like fashion, magical flight, controlling over the elements, superhuman strength and endurance, powers over animals, and power to heal humans that are sick, those are just a few that Hughes mentions. One thing that I have a question for is that Hughes mentions that Shamans like to subject themselves in their unconscious state to animals for health and they talk to them and give them references to heal others, but in other ways like Indians for example they worship the animal, so why don't the Shamans worship the animal they seek if the animal the seek tells the truth?
Shamanism Part I and II-
I will be honest I felt I learned more about the Shamans way of life in this book than the brief de scriptive view of Hughes Chapter 2. I learned that in order to perform powerful results from meditation or yoga you must rehearse the ritual for weeks or even months. Also what I found interesting was that the study of Shamanism contributes much to Psychology and I see that in forms of going into deep thought and preserving a hidden message in your thoughts. I was baffled that Walsh made the statement, " It is henceforth one of the accepted anthropological truths that Socrates was the last shaman and the first philosopher." What does he mean? Would the people who you see on TV that claim they can move objects with their eyes be called a Shaman, because Walsh states that Shamans are people who are classified as a "medicine man, witch doctor, sorcerers, wizards magicians, or seers." I find that the drug Ecstasy should not be taken because it can have great effects and can be additive, but Shamans use it so they can "soul flight" why can't they "soul flight" by means of meditation or beating of drums? In the second half of this reading some things I seen as Philosophical like the seven central practices. Living life to the fullest is a phrase I mention to alot of people and in terms means 1. living ethically 2. transforming emotions 3. redirecting motivation 4. training attention 5. refining awareness 6. cultivating wisdom 7. serving others. I find my self doing all seven 1.living a normal state of life with the resources I have before me 2. showing that I care about certain topics 3. directing a positive approach to a negative state 4. being alert to my surroundings 5. be aware of others feelings 6. show others my mistakes and help them not to make the same 7. do unto others as you have done unto yourself. The keys to emotional transformation can be helpful in situations such as breaking up with a boyfriend and learning to cope. Training attention can help me to revise a conflict with someone I strongly dislike and help me focus on the person who is best suited to be my friend. I learned that the mind games can be played and can hurt you too. Everyone can relate in some way to mind games for example young teenage love. You jump into something so far fetched and you realize it only broke your heart. I really enjoyed this reading cause it helped me learn how to deal with certain circumstances that I might face later down in life.
I find it valuable to include in the beginning of Hughes Chapter 2 "The Power," the cave paintings of early North Americans because, we can learn their stages of life and how it shapes us today. I was very interested in learning about the Shamans, one thing that drew my attention to their way of life was that their not by any means hurting people they are their to help them and help their community. In today's society it's very hard to find someone who is willing to help the poor or help anyone in need. I'm a firm believer in God, and I do believe you as an individual have the right to practice any belief you so desire to, I would never pin point or make statements about a persons life because I would not want them to make it about mine. I like to learn about other peoples culture and I do believe that is what we are doing as a class. Their are some things that I find hard for a human to do unto another human in a Shamanism like fashion, magical flight, controlling over the elements, superhuman strength and endurance, powers over animals, and power to heal humans that are sick, those are just a few that Hughes mentions. One thing that I have a question for is that Hughes mentions that Shamans like to subject themselves in their unconscious state to animals for health and they talk to them and give them references to heal others, but in other ways like Indians for example they worship the animal, so why don't the Shamans worship the animal they seek if the animal the seek tells the truth?
Shamanism Part I and II-
I will be honest I felt I learned more about the Shamans way of life in this book than the brief de scriptive view of Hughes Chapter 2. I learned that in order to perform powerful results from meditation or yoga you must rehearse the ritual for weeks or even months. Also what I found interesting was that the study of Shamanism contributes much to Psychology and I see that in forms of going into deep thought and preserving a hidden message in your thoughts. I was baffled that Walsh made the statement, " It is henceforth one of the accepted anthropological truths that Socrates was the last shaman and the first philosopher." What does he mean? Would the people who you see on TV that claim they can move objects with their eyes be called a Shaman, because Walsh states that Shamans are people who are classified as a "medicine man, witch doctor, sorcerers, wizards magicians, or seers." I find that the drug Ecstasy should not be taken because it can have great effects and can be additive, but Shamans use it so they can "soul flight" why can't they "soul flight" by means of meditation or beating of drums? In the second half of this reading some things I seen as Philosophical like the seven central practices. Living life to the fullest is a phrase I mention to alot of people and in terms means 1. living ethically 2. transforming emotions 3. redirecting motivation 4. training attention 5. refining awareness 6. cultivating wisdom 7. serving others. I find my self doing all seven 1.living a normal state of life with the resources I have before me 2. showing that I care about certain topics 3. directing a positive approach to a negative state 4. being alert to my surroundings 5. be aware of others feelings 6. show others my mistakes and help them not to make the same 7. do unto others as you have done unto yourself. The keys to emotional transformation can be helpful in situations such as breaking up with a boyfriend and learning to cope. Training attention can help me to revise a conflict with someone I strongly dislike and help me focus on the person who is best suited to be my friend. I learned that the mind games can be played and can hurt you too. Everyone can relate in some way to mind games for example young teenage love. You jump into something so far fetched and you realize it only broke your heart. I really enjoyed this reading cause it helped me learn how to deal with certain circumstances that I might face later down in life.