Archive for drum

SHAMAN TRANCE TARDIS HORSE DRUM

Posted in Art, Chaos Magic, Dr Who, Goetia Girls, Love Magic, Lucid Dreaming, Occultism, Sex Magic, Shamanism, Sorcery, Succubus, Surrealism, Tarot, Time Travel, Tulpa Creation, Witchcraft with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on March 29, 2017 by FAUSTUS CROW

The Artwork depicts a Siberian shaman drum. The drum in Siberian shamanism, in particular, is symbolised as being the trance horse the shaman rides into an ecstatic state of consciousness. The motif of the horse is often symbolised as being an eight-legged Mare. 

The eight-legs of the Mare represent the eight cardinal directions, which are also associated with the eight points of a ‘cube.’ Hence in the Tarot card of the ‘horned’ Devil XV, which depicts a demonised ‘horned’ shaman, he is traditionally depicted seated upon a ‘cube,’ you could imaginatively associate with the TARDIS of Doctor Who, since the shaman saw the drum as a macrocosmic tool, that empowers his microcosmic trance ingress into other (inner) realities.

At the centre of the ‘cube,’ and at the centre of the eight cardinal directions you have a ninth point. Whereby the eight-legged Mare was also associated with the world tree interlinking nine (worlds) states of consciousness, which of a symbolic formula was painted upon the drum skin. 

The eight-legged-Mare is also a fusion of two horses, representing the two nerve channels running along either side of the spinal (world tree) column. These two (horses) nerve channels belong to the Autonomic-Nervous-System. When these two (horses) nerve-channels are brought into balance via meditative (hypnotic) drumming, the two horses become fused, as the eight-legged-Mare, which activates the central-nerve channel of the Central-Nervous-System running along the centre of the spinal (world tree) column.

When the central-nerve channel is activated, the shaman will experience the arousal of what is known to the Yoga practitioner as the Kundalini-Shakti, along his spinal (world tree) column. The Kundalini Shakti is considered to be the life-force, which is experienced as being a liquid (fire) light, whose ‘quintessence’ is intuitively felt to have a feminine  (Anima Mundi) source. The Kundalini Shakti may be an intuitive description of the bio-photon, emanating from the Mitochondrial DNA, which is passed down from the mother to her children.

Whereupon the eight-legged Mare is seen to be the (female-centaur) animal form of a Spirit Wife, who manifests as a shape-shifting human (Anima) female within visionary states and bio-photon illuminated lucid dreams, a Surrealist Artist would call an Art MuseIf you are interested in an Art print or the shirt design, etc, Check Out my Redbubble shop, Please Click Here.  

Those of a Westernised temperament will probably find that the symbolism employed by a shaman is a bit too much to swallow, concerning his/her trance tool of a (genie bottle) drum. In order to further clarify what the shamanic symbolism of the drum is communicating in regards to hypnagogic trance induction, which is none too dissimilar to inducing a state of self-hypnosis, you have the following excerpt from a research paper.

Shaman Night-Mare Drum Siberian Trance by MARDUN

“Scientific research has determined that drumming patterns are associated with different brain wave activity, as measured by cortical EEG. The research was conducted, to determine if the subjective experience of percussion in general, and rhythmic drumming in particular, would elicit (inner) images or (internal) sensations with a common (symbolic) theme.”

“Twelve participants were divided into three groups and monitored for EEG frequency response to three separate drumming tapes. These tapes included: Shamanic Drumming, at approximately 4 to 4 1/2 beats per second; I Ching Drumming, at approximately 3 to 4 beats per second; and Free Drumming, which incorporates no sustained rhythmic pattern.”

“Four cortical sites, bilateral parieto-temporal and parieto-central areas, were monitored for each participant during three sessions. At the conclusion of the sessions, each participant prepared a brief written account and was given a tape-recorded interview of his or her subjective experience. These subjective experiences were then categorized according to recurring themes and consensual topics.”

“This research supports the theories that suggest that the use of the drum by indigenous (shamanic) cultures in ritual and ceremony has specific neurophysiological effects and the ability to elicit temporary changes in brain wave activity, and thereby facilitates (Triangle Of Art Imagination) imagery and possible entry into an ASC (altered state of consciousness – active imagination of varying visionary intensities), especially the (shamanic state of consciousness – hypnagogic trance/ecstasy) SSC.”

“Drumming in general, and rhythmic drumming in particular, often induces (inner) imagery that is ceremonial and ritualistic in content (depending on setting) and is an effective tool for entering into a non-ordinary or altered state of consciousness (ASC – active imagination) even when it is extracted from cultural ritual, ceremony, and intent.” 

“The drumming also elicits subjective experiences and images with common themes. These include: loss of time continuum; movement sensations, including pressure on or expansion of various parts of the body and body image distortion, “energy waves,” and sensations of flying, spiraling, dancing, running, etc.; feelings of being energized, relaxed, sharp and clear, hot, cold, and in physical, mental, and/or emotional discomfort. 

“Emotions, ranging from reverie to rage; vivid images of natives, animals, people, and landscapes; and non-ordinary or altered states of consciousness (ASC – active imagination), whereby one is conscious of the fact that there has been a qualitative shift in mental functioning., including the shamanic state of consciousness (SSC -hypnagogic [the Phase] trance) journeys, out-of body experiences (OBE’s), and visitations.” 

“A pattern that incorporates approximately 4 to 4 1/2 beats per second is the most inducing for ‘Theta’ gain. (Theta frequency is usually associated with drowsy, near-unconscious states, such as the [hypnagogic trance] threshold period just before waking or sleeping. This (acoustic/’music’) frequency has also been connected to [creative – ‘Muse’] states of “reverie” and [The Phase] hypnogogic dream-like image.”

“The pattern of the drumbeat as it relates to beats per second can be correlated with resulting temporary changes in brain wave frequency (cycles per second) and/or subjective experience, provided the drumming pattern is sustained for at least 13-15 minutes.” (NOTE: The Theta brainwave is depicted in the design.)

NOTE: The excerpt of the research paper, was adapted with notations, from a ‘Presentation Abstract’ by Melinda Maxfield, Ph.D. for the Stanford University Centre For Computer Research In Music And Acoustics (CCRMA).

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SHAMAN SPIRIT DRUM LUCID DREAMING

Posted in Art, Chaos Magic, Goetia Girls, Love Magic, Lucid Dreaming, Occultism, Sex Magic, Shamanism, Sorcery, Succubus, Surrealism, Tulpa Creation, Witchcraft with tags , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , on March 27, 2017 by FAUSTUS CROW

Shaman Spirit Drum Siberian Trance by MARDUN

The Artwork depicts a Yakut Shaman, whose trance drum is symbolically seen to be the genie bottle abode of the his Spirit Wife, who visits him within his lucid dreams.

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The European classification of the Spirit Wife is usually based upon a medieval perception, which considers the Spirit Wife to be a demonic entity, called a Succubus.

Western psychology, during the Soviet era, once considered the Spirit Wife complex of Siberian shamanism and that of other shamanic cultures to be a mental aberration, or that of fantasy prone individuals indulging themselves in erotic delusions. However, the psychologist Carl Jung otherwise saw the Spirit Wife/Succubus as being an archetypal aspect of the ‘Anima.’

Jung saw the feminine archetype of the ‘Anima’ as being the personified intermediary with the psychic powerhouse of the subconscious, whose myriad female forms are encountered within ‘lucid’ dreams, from whom a Shaman derives his psychic abilities, an Artist is inspired by as his Art Muses.

The motif of the Spirit Wife is known to the Yoga practitioner as Shakti, whose numerous feminine aspects are called Dakinis, which is also very much part of Tibetan Buddhist dream Yoga practices as well as Siberian shamanism.

For example, the Goldi tribe of Siberia clearly distinguish between a female tutelary spirit, known as an Ayami, which in Western occult practice is of similarity to the (HGA) Holy Guardian Angel, (Jung would also see the HGA as being the ‘Anima,’) who chooses the shaman.

Whereas the helping spirits, (Jung would see as being the myriad aspects of the ‘Anima’) the Goldi call Syven, an occultist would call (Succubae/Succubi) Demons, which are subordinate to the Ayami. The Syven are granted to the Shaman by the Ayami herself. The Altaic name, Ayami means, ‘Silk Twisted In Beauty,’ as in a horse’s mane. The Siberian shaman in particular sees the drum as his Mare, who too is his Spirit Wife, whom he trance rides as an eight-legged female centaur into conscious dreaming.

According to the ethnologist and anthropologist, Leo Sternberg, the Goldi explain the relations between the Shaman and his Ayami by a complex sexual emotion. Below is an experience related by a Goldi shaman:

“Once I was asleep on my sick-bed, when a spirit approached me. It was a very beautiful woman. Her figure was very slight, she was no more than half an arshin (71 cm.) tall. Her face and attire were quite as those of one of our Gold women.

Her hair fell down to her shoulders in short black tresses. Other shamans say they have had the vision of a woman with one half of her face black, and the other half red. She said: ‘I am the “Ayami” of your ancestors, the Shamans. I taught them shamaning. Now I am going to teach you. The old shamans have died off, and there is no one to heal people. You are to become a shaman.’

Next she said: “I love you, I have no husband now, you will be my husband and I shall be a wife unto you. I shall give you assistant spirits. You are to heal with their aid, and I shall teach and help you myself. Food will come to us from the people.”

I felt dismayed and tried to resist. Then she said, “If you will not obey me, so much the worse for you. I shall kill you.”

She has been coming to me ever since, and I sleep with her as with my own wife, but we have no children. She lives quite by herself without any relatives in a hut, on a mountain, but she often changes her abode. . . . Sometimes she comes under the aspect of an old woman, and sometimes under that of a wolf, so she is terrible to look at.

Sometimes she comes as a winged tiger. I mount it and she takes me to show me different countries. I have seen mountains, where only old men and women live, and Villages, where you see nothing but young people, men and women: they look like Golds and speak Goldish, sometimes those people are turned into tigers.

Now my ‘Ayami’ does not come to me as frequently as before. Formerly, when teaching me, she used to come every night.’

She has given me three assistants-the ‘Jarga’ (the Panther), the ‘Doonto (the Bear) and the ‘Amba’ (the Tiger).

They come to me in my dreams, and appear whenever I summon them while shamanising. 

If one of them refuses to come, the ‘Ayami’ makes them obey, but, they say, there are some who do not obey even the ‘Ayami.’ When I am shamaning, the ‘Ayami’ and the assistant spirits are possessing me; whether big or small, they penetrate me, as smoke or vapour would.

When the ‘Ayami’ is within me, it is she who speaks through my mouth, and she does everything herself.

When I am eating the ‘Sukdu’ (the offerings) and drinking pig’s blood (the blood of pigs is drunk by shamans alone, lay people are forbidden to touch it), it is not I who eat and drink, it is my ‘Ayami’ alone.”

NOTE: The quoted material concerning the Ayami is derived from: Mircea Eliade, Shamanism, op. cit., PP. 72-3, quoting Leo Sternberg, ‘Divine Election in Primitive Religion’ (1924), PP. 476 ff. cf.. Shamanism, PP. 42l ff., for autobiographies of South-Indian Savara male shamans and female shamans, whose marriages to (Anima – Animus) spirits are in striking parallel to the documents collected by Sternberg.

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