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Wise men

"All religions are right in one way or another. They are correct when understood metaphorically. But when you get stuck on their own metaphors, interpreting them as facts, then you're in trouble. "

Joseph Campbell

Among the traditional North American Indian mythology there are two conflicting, depending on hunting tribes or planters. Those who are primarily hunters, put the emphasis of his religious life in the fast individual to obtain views. Among the tribes
planters-the Hopi, Zuni and other Pueblo Indians, life is organized around the rich and elaborate ceremonies of the masked gods. These rituals are complicated and the entire community participates in them, are organized as a religious calendar and direct skilled priests.
The contrast between two visions of the world becomes more evident when compared to the priest and the shaman. The priest is a member of a recognized religious organization which plays a role and a position he held others before him, while the shaman is one who, as a result of a personal psychological crisis, has obtained certain powers own. Spiritual visitors were presented to the vision never before seen by any other, were his personal and family protection. Moreover, the masked gods of the people, the maize gods and the gods of the clouds, served by companies of priests strictly organized and very disciplined, employers are well known throughout the village and have been represented in ceremonial dances since time immemorial.
The stories draw on shamanism Joseph Campbell in his work on mythology The Masks of God "show once again, and with plenty of examples, the match between beliefs and religions around the world.

"In" The Masks of God ", Joseph Campbell meets the culmination of nearly seven decades of research and passionate meditation on the religious phenomenon, approached from different cultural perspectives and disciplines. Is a work that ranges from the early the human species until the second third of the twentieth century, written with elegant simplicity in language accessible to any reader, the author whose writing was twelve, divided into four volumes: Primitive Mythology (Vol. I), Oriental Mythology (Vol. II ), Occidental Mythology (Vol. III) and Creative Mythology (Vol. IV).

The title refers to his central idea that religions and mythologies "are metaphors" of God. It should be noted that the term "mythology" not been here at all a pejorative connotation. The comparative study of all the mythologies of the world alike, leading to see the cultural history of mankind as a unit. "Because (says) we find that issues such as theft of fire, flood, the land of the dead, the virgin birth and the hero resurrected have a worldwide distribution, appear everywhere in new combinations, though, as the crystals of uncaleidoscopio, only a few, and always the same. " This is the cornerstone of the thought of Campbell.

addition, all mythologies are also common to have four basic functions:

1. The first is the mystical function, which noted with reverential awe and admiration the wonders that are the universe and the subject itself beholder. Open, well, the size and understanding of the transcendent mystery that underlies all the forms that occur in the real world of the individual.

2. The second is a cosmological dimension, seeking to account for the nature, origin and shape of the universe.

3. The third is sociological, as valid and certain social order based. In this regard, the myths vary enormously from place to place and time. For example, some posit monogamy, some polygamy, and the bulk of whom are born and grow in a uotro framework, that is the proper order, right and desirable in society.

4. The fourth function of the whole mythology is educational, as well how to live a human life in all circumstances.

The first two-pleasure and power-are implicit At each person from birth, as psycho-biological emergency primary. The need for commitment to the social order is not innate, but it is instilled to the child and youth through education: ideally, leads to the death of the infantile ego and the emergence of an adult ego, socially desirable. These three patterns of human behavior often clashing in the lives of individuals, and related mythology should provide a common framework in which conflicts can be resolved acceptably.

But it must also be able to overcome all these conflicts, and this is his fourth role: responding to the sacred awe before the mystery of the universe, support the mind in its detachment from the other three already mentioned and hold it for the experience that is traditionally described as mystical or religious, but Campbell also considers eminently aesthetic. "

" The Masks of God "

Blog "Savitari"

The world of the shaman appears especially in America, but his views coincide with those described by the Hindu philosophers thousands of years before Christ. According to the primitive belief , the realm of myth must be the whole show in the world. And it is because of the reality of trance and deep impression that this experience left in the mind of the shaman for what he believes in his ability and powers, but for a popular show have to do an external representation misleading, often imitating one of the wonders that their spirits have shown at the Magic Kingdom behind the veil.

"From Wakan-Tanka, the Great Mystery, comes all the power," said an old

Sioux chief. So:

"We are of the substance

of which dreams are made, and our short life

ends with a dream,"

wrote Shakespeare could have fact any Indian, or any American shaman. Shamanic
affinity with nature is hidden deeper and it may seem at first glance. There are documented stories about the incredible sensitivity of the tribes in the deep forest, but nevertheless fall short of the power, strength, the shaman on the nature, touching those hidden behind the veil centers that break the normal circuits, natural energy and create transformations.
Castaneda was not the only author to describe certain inner experiences through which the shaman gets his power ( and deriving the reasons for their rites ). They can also continue to examine the autobiographies collected in recent years the shamans of the Buriat, Yakut, Ostyak, Vogul and Tungus Siberia's vast quadrangle, bounded on the west by the Yenisei River, east of the Lena River, south on Lake Baikal and north of the Taimyr Peninsula - has been since the Paleolithic shamanism classical academy, and today is the most powerful center survivor.

In a fundamental sense, the shaman is in front of the group, because for him the whole sphere of interests and anxieties of the group is secondary. And yet, as it has touched the hearts of the world ( which the group and their areas of concern are but manifestations ) can help their neighbors in a surprising way with its mysterious power.
A way of life that is ending (or mutation) in this period of transition irreversible. The promise of the future and not part of the piety of the planter, but the magic of the laboratory or the "spacecraft", where the gods once sat ...

Sources:

Magazine "esoteric" No. 3