Images are Gods, they are many aspects of the divine, and they are eidola, ideas. In Buddhism Gods are called devas. Devas, such as archaic Gods or animistic spirits, are far from the idea of a god which lives in an abstract and far away sky.
God is an idea of man, but man is made in his image and likeness. The Human and the divine, the invisible and the visible, generate each other giving themselves in a process of complete fusion, of absolute love. It is a triangle: the human, the divine and their creation, the anima mundi, the Holy Spirit.
In this relationship God, man and their creation don’t exist in a separate dimension; the only thing that exists is their union, that is a mutual giving, that is love.
Ultimately there is only love.
Human and divine are distinct but not separate, they are two in one. They are one because constantly they give each other, disappearing one in the other, but they are also two because they remain distinct to enjoy their union. To love is giving oneself in order to create beyond oneself.
In Buddhism, devas are in the Wheel of Samsara. We have to help them to release themselves if we want to release ourselves. Freedom is never a personal matter. Helping ideas to release from mind perspective is one of the duties of the meditator, and he or she can do it in different ways. For example, offering the fruits of good deeds to deva so that they could proceed on the way to final release. A man releases himself with is deva or he doesn’t release himself at all.
Gods and ideas are not product of the mind; meditation is the process to “heal them” and to release them from the mental cage that distorts them. By distorting ideas, mind creates untrue Gods that are false interpretations and false events; interpreting is creating. To heal ideas meditator resorts to love powers, like faith.
Having faith in gods means having faith in the events, in their original purity. Even when we face oppressive events, it is necessary to have the strength to say to the event, that is a spirit, a deva,“ I have faith in you”, considering that its terrifying aspect is a mind distortion.
A Tibetan Shaman - photo by SCW
The shaman is a healer, a psychopomp, a poet and a spiritual guide.
The vision that the shaman has of the human body and of matter is not something he has acquired by reading books: it arises from a direct experience. The shaman has seen, in an expanded state of consciousness, in the state of shamanic trance, the nature of what we call body and matter.
In the shaman's vision, there are always emotional reasons, hidden under the physical reasons, by virtue of which the human body becomes ill. The therapeutic actions of the shaman derive from the fact that first of all he has been able to heal himself. Knowledge is a mental fact and healing is beyond the mind.
Does breaking the boundaries of the ego in some sense mean dying? To lose the sense of one's identity and any mind control, does it not mean to die as a person?
To find our universal nature we must go through this mystical death that dissolves our person. The shaman died many times in life, he travels in the night, dominates dreams and governs visions.
Therefore he also plays a role of spiritual guide. The shaman is a profound expert of the human psyche. He tells us about our psyche through the magical language of myths and fairy tales: the language of children and poets.
The shaman has a burning passion for life, nature, the Great Mother, whom he feels to be the very essence of life and nature…