More about shamanism

In my last post I wrote that learning to journey in Dreamtime has profoundly influenced my philosophy. It made me reconsider my understanding of reality. My primary shamanic teacher, Michael Harner, described shamanic journeying in Dreamtime as “another reality that you can personally discover.” He said that shamanism is closer to science than religion, because it’s empirical – based on direct experience. If Dreamtime is “real,” this has implications for science in particular and philosophy in general.

Nowhere in his writings does Shakespeare use the word science in its modern sense. Science is a branch of philosophy, and in Shakespeare’s time what we call science was called philosophy. So, his famous quote about reality, translated into modern English, would read, “There are more things in heaven and Earth, Horatio, than are dreamt of in your science.” I agree. Science is very good at what it’s good  at, but it’s only one of several lenses we can look through to examine phenomena. Science can tell us things about consciousness, but it can’t definitively explain what consciousness is. That’s why we have another branch of philosophy called metaphysics.

What is “real” can’t be determined objectively, without taking consciousness into account. The term “altered state of consciousness” presupposes that there’s a standard, or ordinary, state of consciousness. I’ve come to believe that there is a range of “ordinary” states of consciousness. Our mental state while solving a math problem, meditating, playing a musical instrument, debating, or dancing are all examples of ordinary states of consciousness. But there are other states of consciousness that only some people experience in their lifetimes, either by ingesting mind-altering substances, or by engaging in activities or practices that induce non-ordinary states of awareness. Some of these are sleep deprivation, sensory deprivation, prolonged pain, pranayama breathing, prolonged prayer or chanting, shamanic journeying, and vision quests.

William James, “the father of American psychology” wrote in Varieties of Religious Experience, “Our normal waking consciousness . . . is but one special type of consciousness, whilst all about it . . . there lie potential forms of consciousness entirely different. . . . No account of the universe in its totality can be final which leaves these other forms of consciousness quite disregarded. . . . At any rate, they forbid a premature closing of our accounts with reality.”

I believe that everybody wears cultural blinders of some kind, depending on what they were raised to believe, or their rejection of what they were raised to believe. As I’ve written in previous posts, none of us can escape living in a “reality tunnel” – a mental map of reality – although we may convert from one reality tunnel (e.g. Irish Catholic, Amish, Inuit, Mormon, atheist Bohemian, gay activist, political revolutionary, etc.) to another, one or more times in our lives. I reject the idea that there is any belief system that is objectively and demonstrably superior to all others. That’s why I consider myself to be a “guerrilla ontologist” – agnostic about most things.

There are some reports in shamanic lore of shared hallucinations/visions – like several people reporting having seen the identical sequence of spirit animals presenting themselves around the ceremonial fire in the sacred circle, after a ceremony involving the ingestion of vision-inducing substances. Michael Harner told the story of taking a vision-inducing drug in the Amazon, under the supervision of a local shaman. When he later told the shaman that he’d encountered lizard-like creatures who had told him that they were the true rulers of the  universe, the shaman laughed and said, “Oh, they’re always saying that!”

The implications of this worldview are radical in light of the common belief in Western society that there’s only one reality, which we can all apprehend and comprehend: consensus reality. It addresses a central question in espistemology – how do we know what’s real? We all have to believe in some fundamental premises (e.g. is there a God?) that undergird our worldviews and life choices. We can be rigid or fluid, dogmatic or agnostic, when it comes to interpreting the evidence of our senses. I agree with Saint Augustine, who said that we must believe in order that we may know, and know in order that we may believe.

According to shamanic lore, spirit animals (shamanic allies) inhabit a different plane of existence than our own normal reality, and have knowledge to impart to shamans about healing and magic. What shamans receive from the allies they bond with in Dreamtime and bring back to the waking world with them is sacred knowledge and personal power. What the spirit animal gets in return is the experience of seeing our world through the shaman’s eyes.

Dr. Harner did a lot in his lifetime to teach people about ancient shamanic traditions, and to keep shamanic studies alive in this country and in other countries around the world. You can learn more at the website of the Foundation for Shamanic Studies, at http://www.shamanism.org.

 

The mystery of consciousness

In this post I’m going to depart from my usual subject matter to explore something related to psychology, but belonging more to the study of philosophy. Somewhere down the road in this blog I intend to explore topics not directly related to psychotherapy, such as the effects of language on consciousness, the traps of language, and even what “is” is.

Psychology is a relatively young science. Some of the earliest psychologists thought that consciousness should be the primary focus of psychology; but it can’t be observed and measured. Behavior can, so psychology is now understood as the study of human behavior. Consciousness clearly exists in the universe, or I wouldn’t have written this and you wouldn’t be reading it.

Although consciousness is self-evident, science can’t account for it, and it’s relegated to the realm of metaphysics. American psychologist and philosopher William James (who had experimented with the effects of nitrous oxide and ether on consciousness) had this observation: “Our normal waking consciousness . . . is but one special type of  consciousness, whilst all about it, parted from it by the filmiest of screens, there lie potential forms of consciousness entirely different . . . . No account of the universe in its totality can be final which leaves these other forms of consciousness quite disregarded. How to regard them is the question . . . . At any rate, they forbid a premature closing of our accounts with reality.”

James clearly believed that the mystery of consciousness is a vital piece of the cosmic puzzle. But I need to comment on his phrase, “Our normal waking consciousness.” The whole notion of the term “altered states of consciousness” rests on the assumption that there’s a standard, or normal, state of waking consciousness – which I don’t think is the case. To my way of thinking there’s a spectrum of  “normal” states of consciousness (SOCs). I’m in one SOC when I’m engaged in a debate, another when I’m solving a math problem, another when I’m absorbed in a story, and yet another when I’m dancing. All of these are normal states of waking consciousness. This range of normal experiences can be altered in profound ways by drugs, meditative practices, symptoms of mental illness, and other life experiences.

I’ve already written about ways to change your experiences by changing the way you think. But before I expand on non-drug consciousness alteration, I need to be candid about my own psychedelic experiences. (I actually met both Dr. Humphrey Osmond, who coined the term “psychedelic,” and Dr. Timothy Leary, the high priest of LSD.) It’s not my intention to promote the use of psychedelic substances to anyone, but I do think more research needs to be done on their therapeutic use. There are many factors to be considered before taking a psychedelic drug, including the possibility of mental illness, dosage and purity of the substance, as well as one’s mental set and the setting in which the drug is taken.

I haven’t taken a psychedelic drug in years, but in my hippie days I “tripped” many times – mostly on LSD, but also on peyote and psilocybin mushrooms. I’ve never had a “bad trip,” and I believe that my philosophy has benefitted from having experienced SOCs so discontinuous with my “normal” experience that I can’t find words to do them justice. In psychedelic consciousness both perception and cognition are altered in a way that’s unimaginable without experiencing it first-hand. Almost all of my trips had a strong spiritual element, unattached to any specific religious tradition. Especially on high dosages, I felt a oneness-with-the-universe that’s beyond description.

I may never get answers to all of my questions about consciousness, but it’s my Grail Quest. Some books have helped me along the way. After reading William James’ Varieties of Religious Experience, I went on to read Daniel Goleman’s Varieties of Meditative Experience and Masters and Houston’s Varieties of Psychedelic Experience. I’ve also read much of Varieties of Anomalous Experience, published by the American Psychological Association, which explores the scientific literature on such purported phenomena as near-death experiences, out-of-body experiences, hallucinations, lucid dreams, mysticism, “psychic abilities,” and reincarnation. All of these books explore aspects of consciousness, and I recommend them all to any readers who share my fascination with the topic. The best book I’ve ever read on the psychedelic experience was Alan Watts’ The Joyous Cosmology.

What consciousness “is” depends on who you ask. Some philosophers have a materialist frame of reference and view consciousness as a byproduct, or epiphenomenon, of biological existence. From an evolutionary perspective, consciousness arose in complex organisms, allowing them to detect and avoid threats in their environments, enhancing their odds of survival. Science favors a materialist viewpoint. Philosophers with an idealist frame of reference view consciousness as a (or the) fundamental underpinning of the cosmos, or as the cosmic glue that holds everything together – much like The Force in the Star Wars movies. Many religions have an idealist frame. For instance, Hinduism holds that the material world is an illusion – the veil of maya that hides the true, non-dual reality of Brahman.

This post will serve as a point of departure for some future posts about the mystery of consciousness. I won’t be blogging next week, as I need to focus on another writing project. I wish you Godspeed and good fortune in the New Year!