Showing posts with label Mystics. Show all posts
Showing posts with label Mystics. Show all posts

Tuesday, March 09, 2010

Jesus as the Archetype Shaman (Part 4c): extended journey and communication with spirits


The story of the the death and resurrection of Jesus covers a three day period.  In this three day period tradition and Biblical narrative relate to a soul journey by the man in the tomb of Gethsemane: a journey which would take him on a visit to the souls of other departed individuals and a return to life in triumph over death itself.

This journey into death, which appeared to be a hopeless end to a powerfully lived life would become the ultimate statement of his power.  Like the initiatory trances, sicknesses, and journeys by many Shamans in many cultures, the journey of Jesus into death is a crisis, which necessitated a return as proof of his power.

This man went to Pilate and asked for the body of Jesus. Then Pilate commanded the body to be given to him.  When Joseph had taken the body, he wrapped it in a clean linen cloth,
and laid it in his new tomb which he had hewn out of the rock; and he rolled a large stone against the door of the tomb, and departed.  And Mary Magdalene was there, and the other Mary, sitting opposite the tomb.

On the next day, which followed the Day of Preparation, the chief priests and Pharisees gathered together to Pilate, saying, "Sir, we remember, while He was still alive, how that deceiver said, 'After three days I will rise.'



"Therefore command that the tomb be made secure until the third day, lest His disciples come by night and steal Him away, and say to the people, 'He has risen from the dead.' So the last deception will be worse than the first."



Pilate said to them, "You have a guard; go your way, make it as secure as you know how."  So they went and made the tomb secure, sealing the stone and setting the guard.


This three day period is reflected upon by the Apostle Peter who gives insight to the soul travels of Jesus with these words, >I>"For Christ also suffered once for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh but made alive by the Spirit, by whom also He went and preached to the spirits in prison, who formerly were disobedient...."

The journeys of Shamans in a variety of folk traditions from Siberia to South America relate of dangerous trance journeys into the underworld.  Communication with spirits is a regular aspect of these travels.  We find this motif being reiterated in the death and resurrection of Christ.

For three days Jesus is faced with humanity's greatest enemy - death itself, and according to narrative laid out in Christian tradition, Jesus communicates with the dead, and returns from the grave.  In this we see once again that Christ could easily be seen as an archetype Shaman.  His communication with spirits of the dead, and his return to life from death become a literal fulfillment of that which is experienced only in traces by Shamans of tribes across the world.

This is a continuation of thoughts on Jesus as the archetype Shaman.  Previous posts relating to this topic can be found below:

Part 1 of the series
Part 2 of the series
Part 3 (thoughts on shamanism and glossalalia as it relates to Christians)
Part 4a of the series
Part 4b Descent by crisis or struggle






Passages above come from these Biblical passages and are from the New King James version:
descent for days/ extended journey (Mt. 27:62-28:6)
descent and communication with spirits (1 Peter 3:18-19)

Thursday, December 31, 2009

Jesus as the Archetype Shaman (Part 4b): Descent by crisis or struggle

This particular series was begun under the assumption that God has spoken and is speaking into all cultures of people. Could it be that ancient (and even more recent) shaman are experiencing God dynamics? If so, is it also possible that Christ models the search, the experiences, and the utopian hopes wrapped up in the vocation of the shaman?


Now from the sixth hour until the ninth hour there was darkness over all the land.  And about the ninth hour Jesus cried out with a loud voice, saying, "Eli, Eli, lama sabachthani?" that is, "My God, My God, why have You forsaken Me?"  Some of those who stood there, when they heard that, said, "This Man is calling for Elijah!"  Immediately one of them ran and took a sponge, filled it with sour wine and put it on a reed, and offered it to Him to drink.  The rest said, "Let Him alone; let us see if Elijah will come to save Him."  And Jesus cried out again with a loud voice, and yielded up His spirit. (Mt. 27:45-50)

In the case studies of shamanic trance travels there is an oft repeated theme of crisis and shamanic travel being combined.  In some cases this crisis accompanies an initial journey which beckons a neophyte into a lifetime calling of service to others as a shaman or medicine man.  In other cases danger is part of the trance journey, and challenges the shaman even before he completes a descent into the under/other world.

Black Elk's initiation into his life as an Oglala Sioux Medicine Man outlines a 12 day struggle with sickness when he was a young man.  For those 12 days he laid sick in his parent's teepee.  In his dreams, or in trance-like state Black Elk traveled to distant places, and heard sacred things.  Upon his recovery the medicine man who was credited with healing him declared that he had a special thing to do in his life, because he was "sitting in the sacred manner."

Black Elk would go on to serve as a Holy Man for nearly 50 years.  During his time he joined a Messianic movement called the "Ghost Dancers,"  and became a Christian who served God and his tribe in a uniquely native American manner, which included dreams and trances with messianic visions.

The Altaic shamans speak of underworld journeys with dangerous bridges to be crossed on path down, and visions of shamans trapped in the underworld who could not make it because they were sinners.  Evil beasts are met on the path, and must be fought or avoided.  These stories retold in Eliade's book Shamanism underscore a oft repeating motif in shamanic underworld journey:  It is frequently met with difficulty.

Jesus' entrance to the underworld began in the greatest of human struggles: death, and not any death, but a violent, tortuous death met at the painful hands of betrayal.  His journey, which would end up victorious begins on this deadly note, and appears to have no hope for redemption.

Part 1 of the series
Part 2 of the series
Part 3 (thoughts on shamanism and glossalalia as it relates to Christians)
Part 4a of the series

Wednesday, May 02, 2007

Beyond the Pall (Part 2) at Relevant


A previous post Beyond the Pall (Part 2): Standing Between the Worlds has been published at Relevant Magazine online, and just came up today - 5/2/07.

Here is the link to the article at Relevant.

The original without the editing is found here.

Check it out at Relevant, and leave a comment. I am hoping to create a series based upon my growing interaction with the Pagan community, and have a larger audience like the readers of Relevant follow it. I have presented the idea to the editors of Relevant, and they are willing to look at it an article at a time right now.

Tuesday, March 13, 2007

Black Elk, John, and Phil Speak: Shamanic and Apocalyptic Vision


Having just finished the book "Black Elk Speaks," and coming to this 4th SynchroBlog covering the subject of "Alternate Consciousness from a Christian Perspective," are fine coincidences in this anarchic dance we call life, or perhaps they are no coincidence at all, and it is not an anarchic dance.

Franko, who says he is not a Christian gave me the book, and I knew this subject was coming up, so I considered it an interesting coalescence of events.

In my own life, I have experienced a number of events which I can relate to as alternate consciousness experiences. I will describe just two, and place these next to both Christian apocalyptic literature, and Native American visions.

In my first experience which came to me the year before I believed in Jesus as Redeemer of my Soul, and attributed the forgiveness of my sins to His efforts upon the cross I had a spiritual experience which came to me twice. Fully aware and awake - the first time driving and the second time sitting in a concert I experienced a large invisible hand coming toward me. I had no visual experience, it was simply sensation of an inner knowing followed by a physical sensation of touch. Twice this invisible hand came towards my face, and upon reaching me my head snapped to the side as I felt as though I had been slapped.

The first slap came with the single word "God." The second came more dramatically with the phrase "Jesus died for you," repeating many times, and running through my ears like ticker tape.

These experiences were instrumental in my coming to view Jesus as the goal of my search for absolute truth, and caused me to call out for forgiveness of my sins.

The second experience involved waking up from sleep. From a deep sleep I suddenly awoke, if awake it was, in a trance-like state. The phrase "One must go about speaking in the churches before the ministry begins," played in my head, and began to toss and turn and pondered out loud what these words meant. After perhaps 5 minutes of repeating this phrase, and scratching my head in confusion, asking myself what this meant, a paraphrase from a verse of scripture came to my mind - "Judgment must first begin in the house of God." I said out loud, "That's what it means," and promptly fell back asleep. In the morning I woke, leapt out of bed, and shouted with great exhuberance, "Judgment must first begin in the house of God!" If any interpreters of divine experiences can explain that for me, I'd be greatly appreciative.

One of these events led me to follow Christ, the other carries a touch of confusion, but perhaps a promise, or hope (maybe a warning?) for the future.

Black Elk was a Medicine Man for the Oglala Sioux in South Dakota. He lived through the battle of Little Big Horn, and the massacre at Wounded Knee. He told the story of a famous Lakota Indian holy man named Drinks Water, who had visions of the four legged creatures going down to the earth, of a strange race of humans who wove a web around the Indian peoples, he said "When this happens you shall live in square grey houses, in a barren land, and next to these small grey houses you shall starve." This was many years before the white man came to nearly exterminate the bison, and destroy the way of life of the Native Americans.

As he began to speak to John Neihardt about his story he lit the peace pipe as an offering and presented this thought, and prayer,

"Now I light the pipe, and after I have offered it to the powers that are one Power, and sent forth a voice to them, we shall smoke together. Offering the mouthpiece first of all to the One above--so--I send a voice:

Hey hey! hey hey! hey hey! hey hey!

Grandfather, Great Spirit, you have been always, and before you no one has been. There is no other one to pray to but you. You yourself, everything that you see, everything has been made by you. The star nations all over the universe you have finished. The four quarters of the earth you have finished. The day, and in that day, everything you have finished. Grandfather, Great Spirit, lean close to the earth that you may hear the voice I send. You towards where the sun goes down, behold me; Thunder Beings, behold me! You where the White Giant lives in power, behold me! You where the sun shines continually, whence come the day-break star and the day, behold me! You where the summer lives, behold me! You in the depths of the heavens, an eagle of power, behold! And you, Mother Earth, the only Mother, you who have shown mercy to your children!"

Black Elk goes on to share a "great vision which he received at a young age. In it he was carried away, and shown many things. Over the course of 12 days, he laid sick in his parents' tepee, and when he returned to consciousness, he was significantly changed, and this vision would drive his life for the next 60+ years. Those who saw him following his recovery saw changes in him.

"That evening of the day when I came back, Whirlwind Chaser, who had got a great name and a good horse for curing me, came over to our tepee. He sat down and looked at me a long time in a strange way, and then he said to my father: "Your boy there is sitting in a sacred manner. I do not know what it is, but there is something special for him to do, for just as I came in I could see a power like a light all through his body.""

His friend who was older by four years remarked about his demeanor after his recovery, "I said to him: "How, younger brother! You got well after all!" And he said: "How! Yes, I am not sick at all now!" But as we rode along together and talked, he was not like a boy. He was more like an old man."

The Great Vision of Black Elk reads like a Native American version of the book of Revelation at times. His prayers, and sayings reference multiple spirits, but always return to One Great Spirit who alone is to be prayed to. His Great Vision would become a guide through his life, and appeared to have prophetic elements which would come to pass. At some points his vision takes on Messianic proportions, with a holy tree for the nation, and a healing herb which is given for the health of the people.

Black Elk went on to be involved in the Ghost Dancing movement (also called the Messiah Movement) which hoped for and dreamed of a day in which the way of life they had lost might return. For many of the Ghost Dancers they viewed this return as something which would occur in the afterlife.

John, Ezekiel, Daniel, Joseph, Peter, Paul, and Zechariah all speak of dreams, visions, or trance-like states in which they experienced revelatory knowledge from God. Nebuchadnezzar, and the Pharoah during Joseph's life had visions which came from God.

Dreams, visions, and trances leading to a fuller vision of God, or giving warning of the future appear to be common themes in apocalyptic literature of scripture, and can be found in the visions of the Native American culture. My comparatively mild experiences both before my relationship with Christ, and after seem to further evidence that God can, and does speak not only to Christians, but people of all cultures for redemptive purposes, and for guidance to help and save people through oncoming struggles.

Should we as Christians look for the voice of God speaking in other cultures, even if those cultures are not followers of Jesus? The Biblical record, the story of Black Elk, and my own experiences say yes.

Sunday, February 11, 2007

Christian Sexuality Part 4

Christian Sexuality as Ritual Worship



It is my hope to be able to present Christian Sexuality as a beautiful lifestyle, and a wonderful choice for living in union with creation, and the Creator. The current understanding of sexuality which comes from Christian circles seldom has a sense of the beauty, and liberty which one expects when discussing the wonders of God.

Humanity is envisioned as the pinnacle of God's creation by Christians, and yet the most intimate of human acts is often seen as a most tedious tension, and a most imperiled battleground. Though it certainly is true that sex is a battleground of struggle for many people, the lack of celebratory appreciation of the subject is a glaring empty page in the tomes of our faith today.

From the stories of Solomon, to the confessions of Augustine, to the failure of recent T.V. evangelists, sex has colorized our black and white theologies with steamy struggles of men, and women wrestling with more than just their God.

In our human failures I do not find myself ready to surrender the ancient paths of saints long past who battled for a morality they perceived as pure. Yet the age in which we live has maligned recent incarnations of this same ancient faith, making it a mockery. Perhaps this mockery has been justified as the church has presented the subject in a manner more befitting preparations for war, than the beauty of relationship.

SEEING LIFE AS A RITUAL

I am not ritualistic by nature in my approach to church life. I tend to appreciate simple, uncluttered, slightly disorganized, free and interactive worship, teaching and celebration. I do not disapprove of highly liturgical settings, but I do not find myself naturally drawn to them. For me ritual has another location.

I find ritual occuring in everyday living. My words are a part of my daily ritual. A smile upon my face, which brings out a smile on someone else's face is a ritual action. Acting out my faith through caring, sharing, giving, and loving are acts of worship which model the character of the Lord I serve, and His story of the redemption of broken humanity.

SEX AS A RITUAL PERFORMANCE

I do not believe that any action I take is mundane. Every action is spiritual by nature, because I am a spiritual being. Many actions may be spiritually destructive, but they are spiritual nonetheless. Sex is no exception. Sex is a spiritual action, and perhaps more so than many other actions we perform as humans.

More than most actions it cuts to the core of our passions. We find our investiture in sex to be deep, and tumultuous often tossing us about like a small craft in high seas. Our ability to master these waters brings calm to our souls, and sets us in the direction of peace.

For the servant of the Christian God sexuality is a model of God's character, and even of His story of redemption. We live what we discover about Him through the actions of our lives. Choices of who to have sex with, and who to avoid are based not upon strict and oppressive rules established by priests to suppress the joys of the common person, but upon a desire to mimic the character of God.

LIMITATIONS OF LOVE

The apparently brutal limitations to sex found in the Bible should not be viewed as gross demands upon a sensuous culture, but as guidelines for modeling Christian living. The virgin who was once celebrated, is now demeaned, and ridiculed. In a day when true romance still ruled, and sexuality was of higher spiritual purpose than simple animal function, the virgin was seen as a model of one who both waited, and sacrificed for the Lord. This action of limitation was therefore an act of love, and not simply a suppression of fear. Such high romance does not exist today. It has been replaced by scientifically designed sexual performance, and common indulgence.

Due to the ritual nature of limitations to sexuality for the purpose of modeling divine love, Christian sexuality can not be expected to be the norm for the the person worshiping other gods, or no gods at all. My personal sexual preference is a ritual act of worship, and I can not expect a person who does not believe in my God to worship Him as I do. This understanding gives me the freedom to treat all people with complete acceptance as they learn to discover a beauty in their own liturgies of daily life.

MUCH MORE TO SAY

The virgin is just an example of one way of worshiping God through sexual preference. There are other rituals of Christian sexuality which I will explore in a continuing series of posts, and I hope to be able to establish a beautiful pattern of sexuality as a ritual lifestyle as I pursue transferring these thoughts from head to page.

You can read the previous 3 posts on sexuality as you scroll down.

Christian Sexuality Part 1
Christian Sexuality Part 2
Christian Sexuality Part 3

Please visit our other SynchroBloggers talking about love today:

Sunday, January 21, 2007

Brian McLaren, Arminius and What I'm Reading, and Why

I have not posted anything about my reading since beginning my blog, but I thought I'd go ahead and do so. I know boring, boring, boring, but then again people who read blogs are readers, and a glimpse into the reading records of another person is a glimpse into the workings of their mind.

So here is what I am reading at this moment, and why.

I am reading Brian McLaren's book "The Secret Message of Jesus." I am reading it, because I thought that since I am putting a book proposal together, I should keep up with the popular writings in the Emergent Church. That was the only reason I bought the book. Dang, that's real redemptive ain't it? I have read through to the end of the 8th chapter. It's been slow going - not because the book is a difficult read, but because I just couldn't get into it. I got to chapter 7, and 8. I read those last night, and got out the underlining pen. When I get out the underlining pen that's huge. I usually reserve the underlining for writers like Chesterton.

Brian McLaren presents some thoughts in chapter 7 and 8 which speak to my question to Tony Jones the other day about how Pentecostals and Emergent folk could fit together. Not that the answer is practically solved, but the theological considerations are in place through these chapters - well, I think they are. More reading to go. Maybe I'll say more later.

I am also slowly plucking my way through the writings of Arminius. Why? Because everyone reading theology reads Calvin. After reading Calvin, they feel that they have a lot to say about the Calvinist/Arminian debate, but I've never heard that they read Arminius. So I am at the 4th Oration of the first Volume of the Works of Arminius. I am reading them online at ccel.org - which if you do not know about, you do now, and you should go there to read classics for free at least once a month - so methinks.

I generally dislike reading passages of scripture strung together to create something like a Systematic Theology, but this is the first time I have ever been impressed by a theologian's ability to connect sciptures together in a readable and dynamic fashion. Whatever you think about Arminian doctrine as it is presented today, this guy is worth a read if you enjoy the dryness of theology.

I only read one thing I would disagree with, that would have to do with my view of the voice of God speaking to humanity today. I am more of a mystic than Arminius I suppose.

Okay, that's it for now. What are you reading? and why do you think I should I read it? or avoid reading it?