The problem I have with all of that is that there doesn't seem to be ANY historicity to the story. The whole dying and resurrecting god thing was an archaic survival of a story that undoubtedly was an exoteric variation of the shamanic ascent/descent. I've touched on it in the article on Fulcanelli, but go into it a lot more in Secret History.
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Here are two images from the choir of Auch Cathedral:
Now, what are these figures trying to tell us? In both images, something is being done to the head of the central figure. In the upper image, it looks as though the attendants are trying to dislodge something from the head of the seated man by force. In the second image, we see an individual being held down with his (or her) head placed on an anvil while the three associated figures are depicted as hammering the head!
Is this some terrible Medieval torture being depicted?
No, it is a depiction of INITIATION. And, in fact, in one of the windows of Arnaud de Moles, Jesus is depicted as the central figure in the image above: having something done to his head. The figure above may, in fact, be meant to indicate Jesus because the head is shown with a covering of some sort that could be the "crown of thorns."
A Shaman is, as Historian of Religion, Mircea Eliade describes, a Technician of Ecstasy. This is an essential qualification and/or result of contact with the Divine. More than that, in order to be in direct contact with the Divine, the human being must be able to "see the unseen." This Seeing is the capacity of human beings to enlarge their perceptual field until they are capable of assessing not only outer appearances, but also the essence of everything in order to access the level of being that enables them make choices that are capable of initiating a new causal series in the world. It has nothing at all to do with "hallucinations" or mechanical means of altering brain perceptions: it is a "soul" thing, so to say.
The word "shaman" comes to us through Russian from the Tungusic saman. The word is derived from the Pali samana, (Sanskrit sramana), through the Chinese sha-men (a transcription of the Pali word).
The word shaman, may be related to Sarman. According to John G. Bennett , Sarmoung or Sarman:
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"The pronunciation is the same for either spelling and the word can be assigned to old Persian. It does, in fact, appear in some of the Pahlawi texts...
The word can be interpreted in three ways. It is the word for bee, which has always been a symbol of those who collect the precious 'honey' of traditional wisdom and preserve it for further generations.
A collection of legends, well known in Armenian and Syrian circles with the title of The Bees, was revised by Mar Salamon, a Nestorian Archimandrite in the thirteenth century. The Bees refers to a mysterious power transmitted from the time of Zoroaster and made manifest in the time of Christ."
"Man" in Persian means "the quality transmitted by heredity and hence a distinguished family or race. It can be the repository of an heirloom or tradition. The word sar means head, both literally and in the sense of principal or chief. The combination sarman would thus mean the chief repository of the tradition..."
"And still another possible meaning of the word sarman is... literally, those whose heads have been purified." [John G. Bennett, Gurdjieff: Making of A New World]
Those whose heads have been purified! What an interesting idea!
The central theme of Shamanism is the "ascent to the sky" and/or the "descent" to the underworld. In the former, the practitioner experiences Ecstasy, in the latter, he battles demons that threaten the well being of humanity. There are studies that suggest evidence of the earliest practices is in the cave paintings of Lascaux with the many representations of the bird, the tutelary spirits, and the ecstatic experience (ca. 25,000 B.C.). Animal skulls and bones found in the sites of the European Paleolithic period (before 50,000 - ca. 30,000 BC) have been interpreted as evidence of Shamanic practice.
The "ecstatic experience" is the primary phenomenon of Shamanism, and it is this ecstasy that can be seen as the act of merging with the celestial beings. And merging results in Forced Oscillation that changes Frequency. Continued interaction with Celestial beings is a form of Frequency Resonance Vibration.
The idea that there was a time when man was directly in contact with the Celestial Beings is at the root of the myths of the Golden Age that have been redacted to the Grail stories of the 11th and 12th centuries. During this paradisical time, it is suggested that communications between heaven and earth were easy and accessible to everyone. Myths tell us of a time when the "gods withdrew" from mankind. As a result of some "happening," i.e. "The Fall," the communications were broken off and the Celestial Beings withdrew to the highest heavens.
But, the myths also tell us that there were still those certain people who were able to "ascend" and commune with the gods on the behalf of their tribe or family. Through them, contact was maintained with the "guiding spirits" of the group. The beliefs and practices of the present day shamans are a survival of a profoundly modified and even corrupted and degenerated remnant of this archaic technology of concrete communications between heaven and earth such as the Cassioopaean Transmissions.
The shaman, in his ability to achieve the ecstatic state inaccessible to the rest of mankind, due to the fusion of his emotional center via suffering, generally, (witness the metaphor of the Crucifixion), was regarded as a privileged being. More than this, the myths tell us of the First Shamans who were sent to earth by the Celestial Beings to DEFEND human beings against the "negative gods" who had taken over the rule of mankind. It was the task of the First Shamans to activate, in their own bodies, a sort of "transducer" of cosmic energy for the benefit of their tribe. This was expressed as the concept of the "world tree," which became the "axis" or the Pole of the World and later the "royal bloodlines."
It does seem to be true that there is a specific relationship between this function and certain "bloodlines." But, as with everything that has been provided to help mankind, this concept has been co-opted by the forces seeking to keep mankind in darkness and ignorance. The true and ancient bloodlines of the First Shamans have been obscured and hidden by the false trail of the invented genealogies of the Hebrew Old Testament supposedly leading to certain branches of present day European royal and/or noble families, which seek to establish a counterfeit "kingship" that has garnered a great deal of attention in recent times. I devote some attention to this subject in The Secret History of the World.
As we have already noted, BEFORE the Fall, every human being had access to communication with the higher densities via the "Maidens of the Wells" of ancient Celtic legend.
AFTER the Fall, it seems that a specific genetic variation was somatically induced by the incarnation of certain higher density beings who "gave their blood" for the "redemption of man." That is to say that they changed the body and DNA by Forced Oscillation. It is likely that this was done through the female incarnations because of the role of the mitochondrial DNA, but I don't want to get ahead of myself here, so we will leave that for the moment.
Nevertheless, the presence of this DNA, depending upon the terms of recombination, makes it very likely that there are many carriers of this bloodline/Shamanic ability on the earth today, though very few of them are carrying the "convergent" bloodlines.
The Sufis have kept the "Technician of Ecstasy" concept alive in their tradition of the "Poles of the World." The kutub or q'tub (pole of his time) is an appointed being, entirely spiritual of nature, who acts as a divine agent of a sphere at a certain period in time. Each kutub has under him four awtads (supports) and a number of abdals (substitutes) , who aid him in his work of preserving and maintaining the world. The interesting thing about this idea is that the individual who occupies the position does not even have to be aware of it! His life, his existence, even his very physiology, is a function of higher realities extruded into the realm of man. That this has a very great deal to do with "bloodlines," as promulgated in recent times is true, but not necessarily in the ways suggested. ...
Shamans are born AND made. That is to say, they are born to be made, but the making is their choice. And, from what I have been able to determine, the choice may be one that is made at a different level than the conscious, 3rd density linear experience. Those who have made the choice at the higher levels, and then have negated the choice at this level because they are not able to relinquish their ordinary life, pay a very high price, indeed.
A shaman stands out because of certain characteristics of "religious crisis." They are different from other people because of the intensity of their religious experiences. In ancient times, it was the task of the Shamanic elite to be the "Specialist of the Soul," to guard the soul of the tribe because only he could see the unseen and know the form and destiny of the Group Soul. But, before he acquired his ability, he was often an ordinary citizen, or even the offspring of a shaman with no seeming vocation (considering that the ability is reputed to be inherited, though not necessarily represented in each generation.)
At some point in his life, however, the shaman has an experience that separates him from the rest of humanity. The Native American "vision quest" is a survival of the archaic understanding of the natural initiation of the shaman who is "called" to his vocation by the gods.
A deep study of the matter reveals that those who seek the magico-religious powers via the vision quest when they have not been called spontaneously from within by their own questing nature and feeling of responsibility for humanity, generally become the Dark Shamans, or sorcerers; those who, through a systematic study, obtain the powers deliberately for their own advantage.
The true Shamanic initiation comes by dreams, ecstatic trances combined with extensive study and hard work: intentional suffering. A shaman is expected to not only pass through certain initiatory ordeals, but he/she must also be deeply educated in order to be able to fully evaluate the experiences and challenges that he/she will face. Unfortunately, until now, there have been precious few who have traveled the path of the Shaman, including the practice of the attendant skills of "battling demons," who could teach or advise a course of study for the Awakening Shaman. In my own case, over thirty years of study, twenty years of work as a hypnotherapist and exorcist, and the years of "calling to the universe" that constitute the Cassiopaean Experiment stand as an example of how the process might manifest in the present day.
The future shaman is traditionally thought to exhibit certain exceptional traits from childhood. He is often very nervous and even sickly in some ways. (In some cultures, epilepsy is considered a "mark" of the shaman, though this is a later corrupt perception of the ecstatic state.) It has been noted that shamans, as children, are often morbidly sensitive, have weak hearts, disordered digestion, and are subject to vertigo. There are those who would consider such symptoms to be incipient mental illness, but the fact is that extensive studies have shown that the so-called hallucinations or visions consist of elements that follow a particular model that is consistent from culture to culture, from age to age, and is composed of an amazingly rich theoretical content. It could even be said that persons who "go mad," are "failed shamans" who have failed either because of a flaw in the transmission of the genetics, or because of environmental factors. At the same time, there are many more myths of failed Shamanic heroes than of successful ones, so the warnings of what can happen have long been in place. Mircea Eliade remarks that:
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"... The mentally ill patient proves to be an unsuccessful mystic or, better, the caricature of a mystic. His experience is without religious content, even if it appears to resemble a religious experience, just as an act of autoeroticism arrives at the same physiological result as a sexual act properly speaking (seminal emission), yet at the same time is but a caricature of the latter because it is without the concrete presence of the partner."
Well, that's a pretty interesting analogy! It even suggests to us the idea that one who attempts to activate a Shamanic inheritance within the STS framework of Wishful Thinking, has an "illusory" partner as in the above-described activity, with similar results. In other words, Sorcery is like masturbation: the practitioner satisfies himself, but his act does no one else any good. And, by the same token, a Shaman who operates without knowledge is like the proverbial "three minute egg": he gets everybody all excited, and then leaves them hanging! In both cases, such an individual has satisfied only themselves, and it could be said that, in the latter case, it is actually worse because another individual has been used for that satisfaction.
But, such amusing vulgarities aside (even if they DO make the point remarkably well) the thing about the shaman is that he/she is not just a sick person, he is a sick person who has been CURED, or who has succeeded in curing himself, at least spiritually!! The possibility of achieving the Shamanic powers for Service to Self also exists, so great care has to be used in trying to "see the unseen."
In many cases, the "election" of the shaman manifests through a fairly serious illness which can only be cured by the "ascent to the sky." After the ecstatic vision of initiation, the shaman feels MUCH better! After the response to the calling of the gods, the shaman shows a more than normally healthy constitution; they are able to achieve immense concentration beyond the capacity of ordinary men; they can sustain exhausting efforts and, most importantly, they are able to "keep a cool head" in the face of experiences that would terrify and break an ordinary person.
Another point that should be emphasized is that the Shaman must be able to be in full control of himself even when in the ecstatic state! (Trance channeling with no memory of what transpired is NOT the activity of a Shaman!) This ability to "walk in two worlds simultaneously" demonstrates an extraordinary nervous constitution. It has been said that the Siberian shamans show no sign of mental disintegration well into old age; their memories and powers of self-control are WELL above average.
Castaneda's Don Juan calls this state being "impeccable." This idea is also reflected in the archaic systems of the Yakut, where the shaman must be "serious, possess tact, be able to communicate effectively with all people; above all, he must not be presumptuous, proud, ill-tempered." The true shaman emanates an inner force that is conscious, yet never offensive. At the same time, it should be noted that a true shaman might evoke very negative responses from those who are under the domination of the Entropic forces. I have certainly experienced this more times than I care to mention.
Getting back to the infirmities, nervous disorders, illness of crisis and so forth that are the "signs of election," it is also noted that, sometimes an accident, a fall, a blow on the head, or being hit by lightning are the signs from the environment that the shaman has been elected. But, being "called" is not the same as being "chosen," or, more precisely, choosing. "Many are called; few choose to respond."
This choosing is a process, and it is a process of struggle and pain and suffering because, in the end, what is being killed is the ego.
The pathology of the Shamanic path seems to be part of the means of reaching the "condition" to be initiated. But, at the same time, they are often the means of the initiation itself. They have a physiological effect that amounts to a transformation of the ordinary individual into a technician of the sacred.
(But, if such an experience is not followed by a period of theoretical and practical instruction, the shaman becomes a tool for those forces that would use the Shamanic function to further enslave mankind as we have already noted.)
Now, the experience that transforms the shaman is constituted of the well-known religious elements of suffering, death and resurrection. One of the earliest representations of these elements is in the Sumerian story of the descent of Ishtar/Inanna into the Underworld to save her son-lover, Tammuz. She had to pass through Seven "gates of Hell" and, at each door or gate, she was stripped of another article of her attire because she could only enter the Underworld Naked. While she was in the underworld, the earth and its inhabitants suffered loss of creative vigor. After she had accomplished her mission, fertility was restored.
The most well known variation of this story is the myth of Persephone/Kore, the daughter of Demeter, who was kidnapped by Hades/Pluto.
The Shamanic visions represent the descent as dismemberment of the body, flaying of the flesh from the bones, being boiled in a cauldron, and then being reassembled by the gods and/or goddesses. This, too, is well represented in myth and legend, including the myth of Jesus: Suffering, death, and resurrection. In short, the crucifixion - the Burial of Christ - is a symbol of the Shamanic Transformation:
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A Yakut shaman, Sofron Zateyev, states that during this visionary initiation, the future shaman "dies" and lies in the yurt for three days without eating or drinking. ...
Pyotr Ivanov gives further details. In the vision, the candidate's limbs are removed and disjointed with an iron hook; the bones are cleaned, the flesh scraped, the body fluids thrown away, and the eyes torn from their sockets. After this operation all the bones are gathered up and fastened together with iron.
According to a third shaman, Timofei Romanov, the visionary dismemberment lasts from three to seven days; during all that time the candidate remains like a dead man, scarcely breathing, in a solitary place. [Eliade, 1964]
According to another Yakut account, the evil spirits carry the future shaman's soul to the underworld and there shut it up in a house for three years (only one year for those who will become lesser shamans). Here the shaman undergoes his initiation. The spirits cut off his head, which they set aside (for the candidate must watch his dismemberment with his own eyes), and cut him into small pieces, which are then distributed to the spirits of the various diseases. Only by undergoing such an ordeal will the future shaman gain the power to cure. His bones are then covered with new flesh, and in some cases he is also given new blood.
According to another account, the "devils" keep the candidate's soul until he has learned all of their wisdom. During all this time the candidate lies sick. There is also a recurring motif of a giant bird that "hatches shamans" in the branches of the World Tree which is an allusion to an "Avian bloodline" that is opposed to a Reptilian heritage. The following excerpts are from the available accounts obtained in field research and should be read with the awareness that we have now entered a world of pure symbolism:
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"...The candidate ...came upon a naked man working a bellows. On the fire was a caldron "as big as half the earth." The naked man saw him and caught him with a huge pair of tongs. The novice had time to think, "I am dead!" The man cut off his head, chopped his body into bits, and put everything in the caldron. There he boiled his body for three years.
There were also three anvils, and the naked man forged the candidate's head on the third, which was the one on which the best shamans were forged. ...
The blacksmith then fished the candidate's bones out of a river in which they were floating, put them together, and covered them with flesh again. ...
He forged his head and taught him how to read the letters that are inside it. He changed his eyes; and that is why, when he shamanizes, he does not see with his bodily eyes but with his mystical eyes. He pierced his ears, making him able to understand the language of plants.
The Tungus shaman Ivan Cholko states that a future shaman must fall ill and have his body cut in pieces and his blood drunk by the evil spirits. These throw his head into a caldron where it is melted with certain metal pieces that will later form part of his ritual costume.
...Before becoming a shaman the candidate must be sick for a long time; the souls of his shaman ancestors then surround him, torture him, strike him, cut his body with knives, and so on. During this operation the future shaman remains inanimate; his face and hands are blue, his heart scarcely beats.
...A Teleut woman became a shamaness after having a vision in which unknown men cut her body to bits and cooked it in a pot. According to the traditions of the Altain shamans, the spirits of their ancestors eat their flesh, drink their blood, open their bellies and so on.
...In South America as in Australia or Siberia both spontaneous vocation and the quest for initiation involve either a mysterious illness or a more or less symbolic ritual of mystical death, sometimes suggested by a dismemberment of the body and renewal of the organs.
...They cut his head open, take out his brains, wash and restore them, to give him a clear mind to penetrate into the mysteries of evil spirits, and the intricacies of disease; they insert gold dust into his eyes to give him keenness and strength of sight powerful enough to see the soul wherever it may have wandered; they plant barbed hooks on the tips of his fingers to enable him to seize the soul and hold it fast; and lastly they pierce his heart with an arrow to make him tenderhearted, and full of sympathy with the sick and suffering.
...If the alleged reason for the renewal of the organs (conferring better sight, tenderheartedness, etc.) is authentic, it indicates that the original meaning of the rite has been forgotten.
...Then the master obtains the disciple's "lighting" or "enlightenment," for [this] consists of a mysterious light which the shaman suddenly feels in his body, inside his head, within the brain, an inexplicable searchlight, a luminous fire, which enables him to see in the dark, both literally and metaphorically speaking, for he can now, even with closed eyes, see through darkness and perceive things and coming events which are hidden from others...
The candidate obtains this mystical light after long hours of waiting, sitting on a bench in his hut... When he experiences it for the first time "it is as if the house in which he is suddenly rises; he sees far ahead of him, through mountains, exactly as if the earth were one great plain, and his eyes could reach to the end of the earth. Nothing is hidden from him any longer; not only can he see things far, far away, but he can also discover souls, stolen souls, which are either kept concealed in far, strange lands or have been taken up or down to the Land of the Dead.
...The experience of inner light that determines the career of the Iglulik shaman is familiar to a number of higher mysticisms. In the Upanishads, the "inner light" defines the essence of the atman. In yogic techniques, especially those of the Buddhist schools, light of different colors indicates the success of particular meditations. Similarly, the Tibetan Book of the Dead accords great importance to the light in which, it appears, the dying man's soul is bathed during his mortal throes and immediately after death; a man's destiny after death (deliverance or reincarnation) depends on the firmness with which he chooses the immaculate light.
...The essential elements of this mystical vision are the being divested of flesh. ...In all these cases reduction to the skeleton indicates a passing beyond the profane human condition and, hence, a deliverance from it.
...Bone represents the very source of life. To reduce oneself to the skeleton condition is equivalent to reentering the womb for a complete renewal, a mystical rebirth. ...It is an expression of the will to transcend the profane, individual condition, and to attain a transtemporal perspective.
...The myth of renewal by fire, cooking, or dismemberment has continued to haunt men even outside the spiritual horizon of shamanism. ...
The myth of rejuvenation by dismemberment and cooking has been handed down in Siberian, Central Asian, and European folklore, the role of the blacksmith being played by Jesus or other saints. [Eliade, Shamanism, 1964]
The reader may now have a better idea of what the strange images of work being done on the initiate's head, including the hammering of the head on an anvil, must mean: the Shamanic Initiation, the Alchemical Transmutation via Techniques of Ecstasy. We now better understand what Fulcanelli was trying to tell us:
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The strongest impression of my early childhood - I was seven years old - an impression of which I still retain a vivid memory, was the emotion aroused in my young heart by the sight of a gothic cathedral. I was immediately enraptured by it. I was in an ecstasy, struck with wonder, unable to tear myself away from the attraction of the marvellous, from the magic of such splendour, such immensity, such intoxication expressed by this more divine than human work.
These same ideas of death and re-birth are well represented in Alchemical literature as the various processes of "chemical transmutation."
) that when getting really sure about something/oneself and especially when specifying things as above(bolded) one is sure to "run into a wall" of said bolded things residing in oneself.
