All throughout history Sound has been manipulated and incorporated into cultural and religious settings. From as early as simply beating a hollow 'drum' to make a rhythm; and usage of our multiple vocal cords to chant. These sounds have been explored in their use as a medium to communicate with the sacred.
Every culture throughout history uses music, or at least an assortment of sounds to communicate with each other, and their relative Deities.
As time progressed more and more instruments have been developed to suit the growing cultures needs, and wants to try to get their point across. The oldest known instrument aside from our own voices, and the concept of a drum to create rhythm is said to be the didgeridoo, these instruments native to Australia are known to be made out of various woods, and into different shapes. they are considered sacred, in that, on rock art in Australia dating back thousands of years supernatural beings are depicted to be playing these instruments.
Thursday, December 13, 2007
Terrance Mckenna on communication
Terrance Mckenna in his book "Food of the Gods" goes into explicit detail on his personal interpretation on the evolution of man. His idea is that the use of psychedelics actually played a large part in the discovery of self, as well as the development of spoken language. Mckenna goes on to discuss research done in which people were unknowingly given a small amount of psilocybin, the psychoactive chemical in "magic mushrooms". the results were that people actually had increased brain activity, as well as improved capacity for manipulating speech.
Mckenna is not alone in this conclusion, and many others believe that these mushrooms played a role in the early development of homo sapiens.
It is a known fact that many early indigenous people ritually used, and worshiped these mushrooms, and Terrance Mckenna went another step in suggesting the possibility of their use in human development.
Stephen Brock
Mckenna is not alone in this conclusion, and many others believe that these mushrooms played a role in the early development of homo sapiens.
It is a known fact that many early indigenous people ritually used, and worshiped these mushrooms, and Terrance Mckenna went another step in suggesting the possibility of their use in human development.
Stephen Brock
Tuesday, December 11, 2007
The Internet as a Sacred Space
Outside reading #5
"Cyberspace as a Sacred Space: Communicating Religion on Computer Networks: Stephen D. O'Leary
When one considers sacred space, they think of the environment or perhaps houses of worship. And there is obviously an enormous amount of religious content on the internet, and simple search proves this easily. In this article, O'Leary intends to address how religion has been transformed with the help of technological advancements and prospects how it will continue to shape religious practice.
Not only does the internet serve as a research tool for religion at a basic level, it has extended its reaches in order to serve as a means by which to participate and practice religion. It is a forum for connectivity of spiritual people in real time around the world. Church goers may attend services from their office space if they so choose.
It also seems contradictory. The sacred commune that people are meant to experience is potentially lost in cyberspace. It is a convenient excuse to be spiritual. Can intermediate communication take place in cyberspace?
"Cyberspace as a Sacred Space: Communicating Religion on Computer Networks: Stephen D. O'Leary
When one considers sacred space, they think of the environment or perhaps houses of worship. And there is obviously an enormous amount of religious content on the internet, and simple search proves this easily. In this article, O'Leary intends to address how religion has been transformed with the help of technological advancements and prospects how it will continue to shape religious practice.
Not only does the internet serve as a research tool for religion at a basic level, it has extended its reaches in order to serve as a means by which to participate and practice religion. It is a forum for connectivity of spiritual people in real time around the world. Church goers may attend services from their office space if they so choose.
It also seems contradictory. The sacred commune that people are meant to experience is potentially lost in cyberspace. It is a convenient excuse to be spiritual. Can intermediate communication take place in cyberspace?
What Are Myths
Outside Reading #4
"The Study of Mythology" Scott Leonard and Michael McClure
"Myths are ancient narratives that attempt to answer the enduring and fundamental human questions." This definition of myths is short and sweet but only a stepping stone to the all encompassing purpose that myths serve. They are not static artifacts, but mostly living texts. They serve to propose cultural values and behaviors as well as help to develop the intellect by which one questions and achieves self understanding. They are a gateway into understanding a cultures belives and practices and are the underlaying factor in developing moral and ethical belief systems. They are the traditions of life passed down through generations.
"The Study of Mythology" Scott Leonard and Michael McClure
"Myths are ancient narratives that attempt to answer the enduring and fundamental human questions." This definition of myths is short and sweet but only a stepping stone to the all encompassing purpose that myths serve. They are not static artifacts, but mostly living texts. They serve to propose cultural values and behaviors as well as help to develop the intellect by which one questions and achieves self understanding. They are a gateway into understanding a cultures belives and practices and are the underlaying factor in developing moral and ethical belief systems. They are the traditions of life passed down through generations.
Oracles in Central Africa
Outside Reading #3
"Consulting the Poison Oracle Among the Azande" E. E. Evans Pritchard
For the Azande of Central Africa, divination is an important part of their religion. They practice divination through a poison oracle "benge." Azande consult "benge" by reading its effects on chickens. In short, the chickens are poisoned, and their reaction to the poison is interpreted by older men. The legal system of the Azande is based off of this divination.
It is really interesting to think of this as a form of divination. Generally people think of the Oracle at Delphi, or a Diviner. The tools these interpreters use, usally take the form of crystal balls, tea leaves, tarot cards or palm reading. Seldomly is divination taken so seriously in the post-modern world. It is very interesting that it serves as the legal system for these people
"Consulting the Poison Oracle Among the Azande" E. E. Evans Pritchard
For the Azande of Central Africa, divination is an important part of their religion. They practice divination through a poison oracle "benge." Azande consult "benge" by reading its effects on chickens. In short, the chickens are poisoned, and their reaction to the poison is interpreted by older men. The legal system of the Azande is based off of this divination.
It is really interesting to think of this as a form of divination. Generally people think of the Oracle at Delphi, or a Diviner. The tools these interpreters use, usally take the form of crystal balls, tea leaves, tarot cards or palm reading. Seldomly is divination taken so seriously in the post-modern world. It is very interesting that it serves as the legal system for these people
An Anthropological Approach to Symbols
Outside Reading #2
"An Anthropologist's Reflections on Symbolic Usage" Raymond Firth
Firth talks about the Anthropological contribution to symbols as being "comparative, observationalist, functionalist and relatively neutralist." Anthropologists connect religious symbols to social structures, events and condition. They raise the importance of context and bring it back into the pictures, which seems all too often easily forgotten when thinking of something so specific and precise as a symbol.
Anthropolgists explain symbols with a heavy concentration on the cultures that they reflect and this further helps understand the meaning behind and the processes of life for certain groups of individuals.
"An Anthropologist's Reflections on Symbolic Usage" Raymond Firth
Firth talks about the Anthropological contribution to symbols as being "comparative, observationalist, functionalist and relatively neutralist." Anthropologists connect religious symbols to social structures, events and condition. They raise the importance of context and bring it back into the pictures, which seems all too often easily forgotten when thinking of something so specific and precise as a symbol.
Anthropolgists explain symbols with a heavy concentration on the cultures that they reflect and this further helps understand the meaning behind and the processes of life for certain groups of individuals.
Priests and Prophets
Outside Reading #1
"Religious Specialists" Victor W. Turner
One of the ideas that turner considers here is the difference between priests and prophets. First, priests are associated with the function of organized and permanent structures concerning Gods. They interpret and apply predesignated ideas. They maintain the permanency of tradition and represent the tradition in time and space. His/her service is sacred and a tradition
The prophet on the other hand is differentiated from the priest due to a "personal call." The attributes of the prophet are derived from divine association, he receives revelation and is responsible for spreading them with a certain acquired charisma (charisma not meaning exciteableness but with fervency and importance that inspires and alters the masses).
This distinction is important when you think about the difference between religion as a force of social change and as a maintainer of social stability
"Religious Specialists" Victor W. Turner
One of the ideas that turner considers here is the difference between priests and prophets. First, priests are associated with the function of organized and permanent structures concerning Gods. They interpret and apply predesignated ideas. They maintain the permanency of tradition and represent the tradition in time and space. His/her service is sacred and a tradition
The prophet on the other hand is differentiated from the priest due to a "personal call." The attributes of the prophet are derived from divine association, he receives revelation and is responsible for spreading them with a certain acquired charisma (charisma not meaning exciteableness but with fervency and importance that inspires and alters the masses).
This distinction is important when you think about the difference between religion as a force of social change and as a maintainer of social stability
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