Arizona Rocks Tours » Musings

Altered States of Consciousness and Religion…Part 2

Joe Holman — Sun, 23 May 2010 04:10:40 +0000

Ethnomycology is the study of the historical use of mushrooms. (I must take an aside by for personal experience. My brother-in-law worked in the past for Pfizer, researching spider venom for use in medicinal pharmaceuticals. He left to open his own lab where he extracts enzymes from mushrooms from all over the world to sell to companies like Merc, Pfizer, and Cline, for development of new medicines). The “flesh of God” has been used for millennia. Mushrooms of all kinds may induce an altered state of consciousness, but experimenting is very dangerous, as some may cause death.

Peyote cults are groups which use peyote for spiritual practice, where the Indians say that unless one is morally upright, he can not partake of the peyote. Peyotism is the religion of the Native American Church, founded in 1918 and may have come about as a way to deal with the defeat of their culture. Peyotism is a religion of submission and withdrawal, and one of its primary values is contemplation.

The effects of drugs are known to be variable cross-culturally and even within a single culture. For one the effect might be paradise, for another hell. Addiction and overdose are real dangers inherent in the use of drugs and the use of ritual settings may help to prevent “madness”. Drugs have been used throughout the centuries, from the ancient Greeks, through medieval times and into modern day society. It is the purpose of their use that has changed.

There are varied perspectives on the phenomena of altered states of consciousness or ASC. From shamanic trance and sex, to “raves”, a gamut of ASCs exist. Brazilian Spiritist healers induce a trance during which they perform surgeries. These are not “psychic” surgeries as performed in the Philippines, but are actual intrusions into the bodies of patients using scalpels, tweezers, and other medical instruments. These are done without anesthesia, sterilization, or sophisticated equipment and the results are typically achieved without significant blood loss, infection, or complications. There are many different healers and some of their somewhat gruesome and remarkable surgeries are extremely efficacious. But it should be pointed out the healer is not the only one experiencing an ASC. More interesting is the ASC exhibited by the patient. This patient ASC could be what really explains the results obtained by these healers who use no antisepsis or anesthesia, don’t wash their hands between patients, and perform surgeries with minimal blood loss, no pain, no infection and few complications.

None of the patients are induced by drugs or ritual into an ASC, yet videotapes seem to indicate that their consciousness is certainly altered. The human organism is hypothesized to be a communication system wherein information crucial to its functioning is constantly flowing. This information may be accessed through an ASC to aid in healing and cure by the mind of the patient. The receptivity of the patient to enter into an ASC may make this all possible. This approach could depend upon a highly specialized belief system, frame of reference, and world view. This means that the Brazilian culture and the susceptibility of the Brazilian people to “suggestion” may be how the patient achieves the ASC. With an affinity to fantasy, these patients are also believers in the powers of supernatural entities that they believe are real and are there to help them. They learn through their culture to enter an ASC easily, they trust their patron, and therefore no formal induction is needed to move the patient into an ASC. Unconscious cues given by the healer may result in the patient being able to access the bodily information and systems to achieve the astounding results of these surgeries. They may slow the flow of their blood, reduce blood pressure, access their immune systems, and speed up the healing of the wounds they suffer. And all is done in an unconsciously induced, culturally aided and founded altered state. Fascinating!

Read Altered State of Consciousness…Part 1

Altered States of Consciousness and Religion…Part 1

Joe Holman — Tue, 16 Mar 2010 04:12:55 +0000

Religion and altered states of consciousness have been so closely associated over thousands of years that the case could be made that they are in fact symbiotic in nature. Belief in spirits leads to the desire to communicate with spirits, to learn about them and know them. Altered states of consciousness allow this communion. Trance states induced by ritual, drumming, drugs, and suggestion can all be equally effective in facilitating the movement into the spirit world.

Drugs are the ingestion or application of any substance for other than nutritional reasons. Lewin developed a classification of drugs published in 1924 that includes the categories of Euphorica, Phantastica, Inebriantia, Hypnotica, and Excitania. A modern category has been added, known as Ataraxics. These categories include sedatives, hallucinogens, depressants, and stimulants.

Differences exist between western and traditional drug use. In modern culture drug use is primarily limited to medicinal and recreational use. Traditional use was primarily religious in character. These differences can be directly attributed to a culture’s view of reality. Modern society recognizes science as the causative force in nature, while the supernatural holds this distinction in more traditional cultures. Traditionally, drugs were used to move into the spirit world, to touch the reality “on the other side”. Use was typically limited to a religious practitioner with years of experience and training. In modern society, drugs are used or have been used by virtually every individual. Other uses include the search for power, the eternal pursuit of immortality, control over the minds of others, and for recreation and experimentation.

Traditionally drugs were used by a shaman to move into the spirit world where he controlled the spirits for the benefit of his community. These drugs include, but were not limited to, tobacco, datura, psych-tropic substances like mushrooms and peyote (Huichol and Cora), and cannabis. There were many varieties of other drugs derived from things like the Banisteriopsis vine, caterpillars, and peppers. Sedatives were also used by the practitioners. Cocaine, opium, and alcohol were typical. It is interesting to note that these drugs were not only taken orally, but could be applied externally or even delivered by means of enemas. The recent discovery of this method of delivery has become apparent from works of art depicting the act. While medical enemas had been used for centuries to treat constipation, they had in the past not been recognized a drug delivery system. The previously named drugs are all found naturally. Modern day science has devised ways to synthetically produce many of these drugs, or derivatives from them. Derivatives of opium, anesthetics, synthetic narcotics, stimulants, and hallucinogens are now mass produced. Drug problem, anyone?

Stay tuned for Part 2.

Part 2 now available.

Catholic Priest and Shaman- a Contrast of Communications

Joe Holman — Mon, 08 Mar 2010 21:19:21 +0000

The means of association and communication with supernatural beings is hugely variable across the cultures of the world. This differentiation is readily apparent when looking at the shaman and the Catholic priest and their respective relationship with spirit.

A shaman moves through the spirit world. He can transport himself into the spirit realm, talk with spirits, and ask them questions at will. And they talk back. A shaman derives his power from this direct, personal communication with the other worldly. His maneuvering of the supernatural landscape, interacting with animal, mineral, and “land of the dead” spirits, makes him a focal point of a hunting and gathering society. This is usually done on an “as needed” basis; it is not tied to a calendrical schedule. Through his personal experience in the spirit world he can heal, bring rain, and divine the future. He can bring the spirits into this world and remove them from this world through personal interaction.

The Catholic priest is an absolute contrast. He derives his power by a learned competence in the use of ritual. A priest does not have the “face-to-face” relationship with spirits or “God” that a shaman does; he interacts with this spirit world through an institution, a regulated calendrical schedule of rites and ceremonies. These rites are codified and standardized, and passed down from older priests, and later passed down to younger ones. The priest interacts with the spirit world through the intermediation of the institution that is the Church. Priests use supplication as a form of communication with the spirit world. They pray to the spirit world; they do not interact and learn from the spirit world. This is done in service to an established enterprise (the church) for the stability of the society in which the church exists, for the continuation of the church.

The shaman talks to spirits while the priest prays to them. The job of the priest is to maintain the status quo, the shaman is the status quo, and he is a part of the culture. I personally would rather go “down the rat hole” than be subject to the proselytizing of a priest, and put my soul in the hands of a shaman. Just my opinion. What’s yours? Leave a comment!

The Symbol that is the American Flag

Joe Holman — Sat, 13 Feb 2010 02:20:52 +0000

Many people outside the United States believe that Americans have a “flag obsession”, an almost cult like fetish worship. Why is this the case? What, in fact, does the flag mean to Americans? What does it mean to you Americans reading this? Let me know. This is a conversation.

The elevated status given to the American flag as “the” symbol of America is due to the fact that as a symbol, it represents more than one ideal. It has many meanings to nearly all Americans. It embodies patriotism, freedom, national pride, unity, history, democracy, and many other values that Americans resonate with.

From an early age we “pledge allegiance to the flag of the United States of America” five times a week. We hold our hand over our heart as we say the pledge, symbolizing our love for our flag. We are told stories of wars where the flag rallied troops to victories. When we attend sporting events, we sing a song to the flag; the same song everywhere, before every sporting event. We stand when we sing and we again place our hand over our heart. We remove our hats; everyone does this. Should you fail to observe this respect to our flag you would surely be stared at, sneered at, and maybe even have some harsh words spoken to you. We are taught to respect the flag, never allowing it to touch the ground. In 1989, 36 U.S.C. 173-178 was passed into law that provided criminal penalties for desecration of the flag (this law was later held to be unconstitutional in 1990). This symbol, more than any other in America, stands for all of the shared beliefs, values, and ideals that Americans hold sacred.

Symbols and symbol systems define our reality. They allow us to express in physical form intangible values, attitudes, and judgments. From a very young age we are taught these intangible lessons and are told that our flag represents these things. Foreigners view our flag very differently. To them it stands for things like colonialism, force of will, and even “the evil Satan”. As time moves on, some Americans are beginning to change their attitude toward the flag. Candidate Obama was clobbered because he didn’t wear a flag lapel pin. He was called unpatriotic. This is how ingrained our view of the flag is. But many Americans, immersed in two undeclared and unlawful wars, are beginning to wonder what the flag “really”, stands for. Warrant-less wiretapping, the capture of personal emails, and torture of foreign prisoners has made an impact on our own view of what our flag is. Are those qualities who we are? Do we want to live in country that exhibits and practices those behaviors? Could this symbol of all that is good in this country, become a symbol for what we do to others? As culture changes, so do our symbols. What will become of the flag?

Two Forms of Magic

Joe Holman — Fri, 12 Feb 2010 06:07:08 +0000

Contagious and imitative Magic are the two forms of Sympathetic magic which is based on the foundation that things, through a secret sympathy, can act upon each other at a distance. Imitative magic acts through the Law of Similarity, i.e. things that are alike are connected. Voodoo dolls are “like” their target. In modern times photographs are often used. During some peoples imitative ceremonies meant to stimulate crop growth, women would sit in an inner circle while the men would dance around and take one after the other. “Fertility” for the crops. Women who had many children were good for planting crops while barren women were bad. Contagious magic acts through the Law of Contact, i.e. things that were once in contact continue to be connected. Finger nail clippings are still connected to the person from whom they came. Hair is very powerful. In Germany thousands of years ago, you would drive a nail into the footprint of a man to make him lame.

History of the Evolution of “Religion”

Joe Holman — Fri, 29 Jan 2010 03:46:28 +0000

From the belief in souls or spirits, to modern day science, the hypothesis for the root, and development, of religion is discussed. Clifford Geertz, speaking from a perspective almost 40 years old, talks of the evolution of the anthropology of religion. Lecture notes encapsulate and emphasize points that introduce us to why we have religion, and how it may have evolved. Together, a perspective and template is introduced, into which we might analyze our future lessons.

Geertz’s article, “Religion” is basically an historical summary of the anthropology of religion since the mid-nineteenth century. I do find it interesting that there is nothing mentioned of the musings of pre-nineteenth century thinkers. But then, “publishing” was not the way of many thinkers prior. Certainly in an area as ripe for speculation as this, there have been thinkers thousands of years old.

Geertz tells us of the development of the anthropology of religion from the late 19^th century onward. He begins with evolutionism and Tylor, certainly a great thinker of his day. His theory was intellectualistic. The belief in spirits was a way to rationalize death, dreams, and possession. “Belief in spiritual beings” was a way to order the world. Polytheism and monotheism grew from this animistic belief. The practice of religion became more sophisticated. “Cause”, “category”, and “relationship” began to emerge. The world is seen to have become more rational. The “primitives” began to arise from darkness into a more ordered and understandable world. This, it was argued by evolutionists, transformed into the more stable, regularized practices of “modern” religion. These were the “evolutionists” that were soon to be taken on by the anti-evolutionists. And the debate was on. But the debate was for naught, as neither side was persuasive.

The positivist movement against historicist thought began to take hold. Sigmund Freud took the front on a psychological approach, while Durkheim took another. The psychological approach argued that religious rituals and beliefs are derived from deep psychosocial wounds suffered in childhood, while the sociological approach argued for the integrity of social order as the root of religious beliefs. This theory argued that all sacred beliefs were derived from “inward social necessities. And this gave rise to “functionalism”, or “structuralism”.

Structuralism focused on the theory that religion was to “celebrate and sustain the norms” that society is built upon. Promulgated by Radcliff-Brown, the focus became the content of sacred “symbols” These symbols were connected to the people’s well-being. Social and natural needs were reflected in sacred symbols that merged both into a cultural “world view”. Yet this left all mystery, and fascination with these symbols unexplained. And the symbols themselves were vexing. Why one symbol for one culture and another for a neighboring culture? It was theorized that these symbols derived their importance from their “functional” utility in everyday life. It does appear that religious practices of “primitives” do reflect the moral, functional values of a culture. This is an important connection. But what about the emotional connection? What about the philosophical origins. We are still lost in the wilderness of an anthropological explanation.

And so we come to “semantic studies”. As of the sixties, there was no central theory of semantic studies, but Geertz postulates that one of the “most disarming” is to simply accept that expressions of the sacred are real. We need only track them, record them, and compare them. Yet the metaphysical questions are left aside. We are provided with an historical record, but there is no delving into the reasons why religious phenomena occur. What is the purpose? All metaphysical questions and considerations are left aside.

So what was the primitive mind thinking? Why establish this set of beliefs as opposed to that set of beliefs? Perhaps it was a result of a distinctive mode of thought; only now perceptible by a primitive mind. What was the “concept of meaning”? How could this effect further research? Was it possible that the primitive mind was capable of logical, original, and bold thought? Radin sought to establish that it was. Of course it was. The primitive mind was no different than our own. This has become nearly universally accepted. Malinowski, however, broadened the argument. He postulated that the primitive mind knew the distinctive lines between empirical, magic, and religious. The problem is that this isn’t even distinctive today. But who is to say the primitive mind was not more advanced than ours?

Levi-Stauss, working with classification systems, focused on how tribal peoples ordered their objects and their world. He focused on the symbolic structures and they way they are formulated and applied. The concrete images of these structures are of supreme importance. They form the connection between the everyday world and the supernatural. The use of good symbols from everyday life form a nexus that contributes to good thinking.

In the end, Geertz admits that all of these approaches, historical, psychological, sociological, and semantic, still can’t explain “religion”. He is convinced that a comprehensive approach, utilizing all of the above and more, is coming. I hope that it has.

The lecture notes for this week were very informative, and merged nicely with the Geertz article on the history of anthropology of religion. The notes reflect a present day “look back” on western civilization and the current thought existent today.

Using the word “we”, as I am a member of the descendants of the white imperialist ancestors, I decry the atrocities we have perpetrated on “primitive” peoples. Our excuses for slavery, ethnocide, and oppression are sorely lacking. I think the “civilized” peoples were the ones persecuted.

Dreaming and death are certainly phenomena to be pondered. How does that happen? It must be a separate part of us we don’t experience in the “real” world. Belief in souls, belief that all things have souls is a natural outgrowth of our inquisitiveness. My dog looks me in the eye, he sees me. He knows when I’m happy or sad. He has a soul. Animism is a given to me.

Neanderthals must have experienced the same thing. We all have, throughout history. “There is no society without religion”. But there are substitutes, functional-equivalents. They fulfill the need to explain the universe, to explain our relationships, and to give us a meaning for life. Fundamentalism is a cancerous outgrowth of this need.

So what is the meaning of life? Why am I here? What is my purpose? Is this all chaos?

Chaos is a threat to the meaning of life. It is the experience of life without meaning. Bafflement, suffering, and ethical paradox all threaten our perception. Evil also threatens us. Why aren’t things the way they SHOULD be? Who did this to me anyway? My “religion” is supposed to tell me. Where are you, God?

Coming Next Week!

Joe Holman — Fri, 22 Jan 2010 03:24:54 +0000

Beginning next week, in conjunction with a college course I’m taking, I will be posting weekly articles and glossary additions on Magic, Witchcraft and Healing. I’m really excited about this class and hope I can illuminate all of you with what I learn. Magic, faith, shamanism, and traditional religions will all get attention. Look for this series of articles to continue for 12-13 weeks. Check back weekly as the posts begin. Hope you join me for a look at the supernatural!

Being Alone

Joe Holman — Fri, 23 Oct 2009 18:44:03 +0000

I have a job that many people remark on: “What a great job! You get to see this everyday.” “Do you ever get tired of this?” “You are so lucky.” Yet I sometimes have to wonder what they think I get from this. This wonderful job I have isn’t paying the bills, yet. I have an old, dying dog, that I love…. and I can’t take her to the vet. I have a wonderful wife who supports my fascination with this land, and the people who lived here. And she continues to encourage me.

I look at the sky full of stars here, and I realize it’s not about money. I look at the amazing scenery and I realize it’s not about my passengers. I see some of the most spectacular places on Earth. And I realize it’s not about me.

I, after 50 plus years, realize it’s about “all of this”.

All that is around me. All that is me. The people, the lack, the awesome place I live. The special “job” I have.

And I’ve grown to know that that “job” is to get to know myself. To get to the place where I can touch myself.

I am an actor. I am an improviser. I know how to please people. I know how to touch people. I love being around people. This is a great job for me.

I love to be outdoors. I love to see new things. I love the desert. This is a great job for me.

But, after many years..I realize this is a job where I can touch myself. And the “real job” now begins.

I do tours where I occasionally take up the rear. Sometimes, I find myself alone. I do tours where I occasionally lead the way and everyone is behind me. Sometimes, I find myself alone.

And in those moments that I find myself alone, I realize that I am finding myself. And I am starting to understand that those moments are important. For those are the times that I don’t need to touch anyone but myself. And when I do, my spirit truly shines. Sometimes, when my guests walk up, I have a big smile on my face. Sometimes when they walk up, I am in awe of where I am.

Sometimes when they walk up I have tears in my eyes.

“It’s the juniper”, I say. But it’s not. “It’s allergies”, I say. But it’s not. “It’s the beauty”, I say. But it’s not.

It’s a time that I touched myself. A time that is special for me. For me and me alone. Not with my spouse. Not with my guests. And not with the world of how much money I need.

It’s a moment I have to myself. A time of being alone. And knowing that everything is perfect. Because I am in the moment of “now”. And I love that moment. It is the peace of my spirit. It is “being”.

I’m learning to love being alone. And you know what? It doesn’t have to be in an awesome place. Or a beautiful place. Or doing a job that makes lots of money.

It has to be me seeing me. It has to be me seeing what I really am. An essential part of this creation.

It’s me learning to love being alone.

With me.

Who am I?

Joe Holman — Sun, 06 Sep 2009 06:40:42 +0000

I sometimes wonder who I am. Am I my career? Am I my marriage? Am I my kids, my pets, my friends? Am I the mask I wear for all of you?

I wonder even though I know. I am that I am. I am the piece of the universe that you’re not. I am a unique soul that inhabits a body. I am a being that simply “is”. What I might be is not who I am. What I was is not who I am. What I give you is who I am. What I share with you is who I am.

I am a light unto the universe that is unique. I am a being that shines.

When things seem hard, beyond coping; I am. When times are rough and money is short; I am. When life challenges me; I am. When I stay in my heart, my soul, my spirit; it just is. This moment is the only moment.

After more than five decades, I am still a child. I get excited when I see something new. I want to play. I want to tell you about how exciting this all is. I want to be here “now”.

“My deepest fear is not that I am inadequate. My deepest fear is that I am powerful beyond imagination. It is my light more than my darkness which scares mes. I ask myself – who am I to be brilliant, beautiful, talented, and fabulous. But honestly, who am I to not be so?” (Marianne Williamson).

Let your light shine on others.

Let your light shine on yourself.

Let yourself be as a child and experience life in this very moment.

I was born to express the spirit of life that lives in me. It is not in just me, it is in all of us.

I wonder who I am sometimes. And then I remember that I am all that is. I am an unique piece of this creation.

I am.

It’s Your Choice

Joe Holman — Tue, 18 Aug 2009 06:15:55 +0000

Living this life is not rocket science. It’s much harder than that. To truly live, you must simply “be”. And our society has taught us that this is not acceptable. How many times have you heard that you have to “work hard” to get what you want? How many times have you heard that “hard work pays off”. Is this the life that our creator intended for us? Is this what we are inspired to do?

What if you did what you’re inspired to do? What if you loved traveling, and made a living being a travel writer, traveling the world and seeing all the things you’ve dreamed of seeing? What if you’ve dreamed of helping people and joined the Peace Corps and spent a few months digging irrigation ditches in Brazil to help a native tribe feed themselves? Is it money that stops you from doing that? Is it what you’ve been taught?

Our time in this incarnation is so very short. Learn from the Native Americans. If you’ve visited even a few of the pages on this site you know how truly insignificant our impact is on this geological wonder we call Earth. So do what you are called to do. Do what you love.

Is it OK if you don’t use the law degree you earned? Yes. Is it OK if you don’t use that Masters degree? Yes. What if you could just be you and do well enough to pay the bills? What if you chose to have no bills?

You can.

You can be you. You can make the choice to have an impact on others that will change the world. You have gifts to give and moments to share. All this is possible if you make the choice to “be”.

“Be” yourself. Let your energy be the light that touches others.

“Be” yourself. Let your passion lead you to your dreams.

“Be” yourself. Let yourself be in touch with what is inside you.

Understand that all you do is a choice. The choices you make, make you who you are. You make yourself happy or sad. You make yourself rich or poor. You make life simple or hard.

I choose to “be”. I choose to experience all this life has to give me. I choose to live and touch others.