The Myth
of the Noble Savage: The Cultic Milieu
From
Freud To Pinker P.2
Daniel Pinchbeck is
not the first who might be responsible for a popularization of mind altering
substances, in fact and earlier "Noble Savage" popularization of native
drugs took place during the second half of the 20th century by Carlos
Castaneda.
The first formulation in print of the
"Noble Savage" idea did not start with John Dryden’s 1670 as Pinker
points out (The Blank Slate, 2002, p. 6) but should really be credited to
Jean de Ury's "Ricit
dun voyage en la terre du Brasil," published in
1578.
There can be little doubt that his
chronicle contributed to the Romanization of "savages" so evident in
Montaigne's essay "On Cannibals." However, de Ury's
tolerance abruptly ended when he came to the sixteenth chapter of his book: the
poor natives live in spiritual darkness; they venerate no gods, have no places
of worship, no scripture or sacred days in their calendar…
The Occult revival at the end of the
19th Century went around this dilemma by inventing a "Brotherhood of
perfected men which had watched over the unfolding of human evolution from its
inception."
From Atlantis they took with them
manuscripts like the fictional, "Stanzas of Dzyan"
all the way to Tibet. From there they allegedly "precipitated"
letters to Madame Blavatsky near Madras in India hence called "The Mahatma
Letters."
In these letters that became so popular
in the 20th century cultic milieu "all are one" is not necessarily a
recognition that all are "equal." In the political realm, this
understanding of leadership could acquire distinctly authoritarian overtones.
The ideal states of Atlantis and Lemuria, according to the Mahatma Letters
detailed description, were well governed by "King-Initiates" highly
evolved souls that were absolute autocrats.
In fact The Mahatma Letters’s
idea of evolution functions as a linear advancement, from a first to a current
fifth root race, yet also implies earlier "inferior" races have to
disappear in order for the superior "white" race to evolve.
A generic Orient, the belief in the
noble savage as the veneration of ancient civilizations next were supported by
different spokespersons, amalgamated into a common vision the positive Other.
According to The Mahatma Letters and The
Secret Doctrine claimed to be a commentary to the above "Stanzas od Dzyan," Chinese, Japanese, Malays, Tibetans, American
Indians and Australians, were "degenerated semblances of humanity"
that would quickly ("Koot Hoomi"
writing in 1882), die out.
This might be a reason why, considering
the early date at which Montaigne wrote about the idea of the noble savage, it
has taken a remarkably long time for “native Americans” to become incorporated
as the positive Other of any esoteric position.
The early Puritans saw Indians in purely
negative terms. The Shaker movement was one of the first alternative religious
traditions to show a positive interest in Indians. Songs and speeches were said
to be received from the spirits of deceased Indians by psychic means."'
Shaker religion may be one of the roots of the fascination with Indian
"spirit guides" within the American spiritualist movement.
However, native Americans did not enter
the New Age through the theosophical (Mahatma Letter) lineage. "Indians"
play a role in theosophical historiography only to the extent that traces of
the civilization of Atlantis can be found among them.
This was about to change with Carlos Casteneda who as an émigré and art student in Los Angeles
initially was himself the victim of racist pre-conceptions. This was
during the heady years when the counterculture swept over the industrialized
world.
In fact Don Juan most likely never
existed, I will explain this in a separate section tomorrow called
"The Secret of Carlos Castaneda."
There were isolated episodes of interest
in the shamanic traditions of the native Americas, the best known being the
Mexican odyssey of banker Gordon Wasson in the 1950s.
The account of Wasson's journey was
published in Life magazine in 1957; see Wasson 1957. His travelogue probably
achieved greater fame because it dealt with hallucinogens than with Mazatec
shamanism: Wasson's story was published only a few years after Huxley's Doors
of Perception, which publicized the psychedelic experience.
A more wide-spread interest in native
American religions, however, only blossomed in the sixties. For a generation of
people hungry for a different way of' life, the message was clear. Native
Americans possessed a vast Wisdom, a spirituality lost to us.
In the Upper Amazon region, there were
wise old shamans who held the keys to insight and wisdom. William Burroughs and
Allen Ginsberg published a collection of descriptions of visionary experiences,
which became an underground classic. Native American spirituality from then on
became the basis for several forms of New Age religiosity.
One visitor to the upper Amazon region
was particularly successful in establishing himself as a New Age shaman. After
doing field work with the Shuar and the Conibo,
Michael Harrier left the academic world and devoted himself to holding
workshops in trance techniques. Although Harrier's may be the best known, there
is a whole range of westernized versions of indigenous religions. Perhaps the
most wide-spread of these is a kind of syncretistic Plains-inspired neo
shamanism created by Sun Bear, a Chippewa.
A later neo-shamanic text such as
Kenneth Meadows' The Medicine Way, published in 1990, uses "the
Indian" as just one representative among others of a perennial wisdom. The
text on the back cover explains that the book contains "a distillation of
the ancient shamanic truths of the American Indian, blended with wisdom derived
from the East and from Europe including Scandinavia." The aims of this
perennial wisdom is typically late modern, since the same quote explains that
the goal of the information in the book is to find "the way consciously to
shape your own destiny and learn how to find fulfillment in life." "Its doctrinal content and its description of the rituals to
perform in order to achieve this goal are also typical of the eclecticism of
much New Age literature. Systems of correspondences are constructed, in which
it is e.g. said that totem animals correspond to each of the four
elements." Explanations are also given in terms that are readily
acceptable to a New Age audience: for instance, certain rituals are said to
cleanse the aura or to affect the energy body.
While earlier generations of esotericists firmly placed the origin of the tarot deck in
ancient Egypt, a contemporary text such as Giles' Tarok
The Complete Guide reports this as a modern legend." Whereas Swedenborg
discoursed with spirits and angels on planets in the solar system which, with
the advent of the Voyager missions, have become objects of more mundane forms
of exploration, modern channelers refer to more distant locations such as the
Pleiades," Arcturus" or starship commands in interstellar space.
Like Theosophy before, Neo shamanisms
such as those of Castaneda, Sun Bear or Michael Harner
present themselves as the spiritual descendants of millennia old traditions.
Harner, early in his book The Way of the Shaman, describes
an ayahuasca session that bears the imprint of lived experience. However,
nothing in the remainder of his exposés of neo-shamanic ritual resembles these
frightening hallucinatory ordeals. His use of the rhetoric of presence seems to
serve no other purpose than that of ethos.
In 1996 a book by a Russian author was
published in San Francisco, describing a journey across the Altai in quest of
native mysticism and crafted to the tastes of American counter-cultural
spirituality. (Olga Kharitidi, Entering the Circle:
Ancient Secrets of Wisdom Discovered by a Russian Psychiatrist)
Her account of the time she spent
working at a hospital in the Altai region of Russia appears realistic, as do
the autobiographic portions of her story. However it appears that the point of
these realistic passages is to give rhetorical strength to the highly
spectacular (and, one suspects, utterly non-reproducible) shamanic experiences,
including contact with a subterranean world called Belovodia.
It is perhaps no coincidence that the back cover of Kharitidi's
book carries a somewhat problematic endorsement by Harner,
who compares her to Carlos Castaneda.
The Seattle Times (2 April 2000, P. M2)
reported how the co-owner of a Seattle bookshop devoted to ancient and Eastern
religions immediately invited an elder of the Siberian Ulchi, to give a talk in
her city. The bookshop-owner concerned had grown up in Hawaii and subsequently
become attracted to Taoism, but when she heard the Ulchi speak, she felt that
"This was it. I had found my people."
There is also an opposite form of
interaction, whereby countercultural ideas from America Olga Kharitidi‘s story penetrated Siberia, and the main vehicle
for this to date has been Michael Harner's Foundation
for Shamanic Studies. One of the devices adopted by the Foundation to meet
complaints of exploitation has been to make grants of money to traditional
peoples to assist them in preserving or reviving their own shamanic heritage.
For example "The Association of the Tambour at Kyzyl."
Michael Harner's
Foundation in the USA next was also sending teachers to Tuva and Burvatia to instruct local people in its own "core
shamanism."
Apart from the exceptions in
Neo-Shamanism, where actual places and times are invoked, this is done in a
fashion that resembles what Richard Hofstadter has referred to as paranoid
scholarship. In an effort to bolster a preexisting frame of understanding with
a historical background, isolated and often unrelated events and elements are
juxtaposed and combined into a new edifice. Scholars seldom bother to contest
these claims, while many people within the cultic milieu probably lack both the
knowledge and the desire to approach these constructions in a critical spirit.
See also: Letters to the Editor: Carlos
Castaneda et Co. (December 3, 2002)
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February 8, 2004