Spirit World

The degenerative character of Bardo life is corroborated by the spiritualistic literature of the West, which again and again gives one a sickening impression of the utter inanity and banality of communications from the ‘spirit world’.

Evans-Wentz directly names and critically evaluates the ‘spirit world’ concept, contrasting Western spiritualist communications unfavorably with Tibetan eschatology while acknowledging the scientific hypothesis that such reports are unconscious projections.

Evans-Wentz, W. Y., The Tibetan Book of the Dead (Evans-Wentz Edition), 1927thesis

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But the spirit is another world within this world. If it is not just a refuge for cowards, it comes only to those who suffer life in this world and accept even happiness with a gesture of polite doubt.

Jung repositions the spirit world not as a cosmological elsewhere but as an interior depth-dimension accessible only through genuine suffering and renunciation of worldly consolation.

Jung, C.G., Collected Works Volume 18: The Symbolic Life, 1976thesis

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We should not be so ready to interpret these dimensions as ‘supernatural,’ nor to view them as realms entirely ‘internal’ to the personal psyche of the practitioner. For it is likely that the ‘inner world’ of our Western psychological experience… originates in the loss of our ancestral reciprocity with the animate earth.

Abram argues that the shaman’s spirit world is neither supernatural nor merely intrapsychic but reflects an animate ecological intelligence whose internalization as ‘inner world’ results from civilizational severance from the living landscape.

Abram, David, The Spell of the Sensuous: Perception and Language in a More-Than-Human World, 1996thesis

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In the Kingdom of Shadows the dead person continues to lead the same life that he had known on earth, in company with his relatives, hunting ‘animal shadows.’ It is to this Kingdom of Shadows that the shaman descends to seek the patient’s soul.

Eliade establishes the structural function of the spirit world in shamanic practice as a mirrored afterlife realm which the shaman actively navigates for soul-retrieval and the mediation of fertility between the living and the dead.

Eliade, Mircea, Shamanism: Archaic Techniques of Ecstasy, 1951thesis

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‘Seeing spirits,’ in dream or awake, is the determining sign of the shamanic vocation, whether spontaneous or voluntary. For, in a manner, having contact with the souls of the dead signifies being dead oneself.

Eliade identifies direct visionary access to the spirit world — specifically contact with souls of the dead — as the threshold marker of genuine shamanic election, implying an initiatory death as prerequisite.

Eliade, Mircea, Shamanism: Archaic Techniques of Ecstasy, 1951thesis

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I like to think of her as a kind of ‘spirit-bank,’ who keeps this personal spirit inviolate in ‘her world’ when it has found no place in ‘this world,’ and in her toothless scheming and dreaming she wants desperately for this spirit to find a home.

Kalsched translates the spirit world into a depth-psychological register, treating it as the archetypal container in which the traumatized personal spirit is preserved until conditions for incarnation become possible.

Kalsched, Donald, The Inner World of Trauma: Archetypal Defences of the Personal Spirit, 1996thesis

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It was the little Aua that brought me all this inward light, hovering over me as long as I was singing. Then it placed itself in a corner of the house.

Eliade’s Inuit testimony illustrates the phenomenology of spirit-world encounter as an illuminative invasion of ordinary space by helping spirits who become visible and audible to the shaman during song.

Eliade, Mircea, Shamanism: Archaic Techniques of Ecstasy, 1951supporting

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Any animal or cosmic object can become a source of power or a guardian spirit… the land of souls, ghosts, graves, the bones, hair, and teeth of the dead are guardian spirits reserved only for shamans.

Eliade demonstrates the ontological permeability between the natural world and the spirit world in shamanic cosmology, where any element of physical or psychic reality may serve as a spirit-world emissary.

Eliade, Mircea, Shamanism: Archaic Techniques of Ecstasy, 1951supporting

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The underworld, the center of the earth, and the ‘gate’ of the sky are situated on the same axis, and in past times it was by this axis that passage from one cosmic region to another was effected.

Eliade maps the structural cosmology undergirding shamanic spirit-world travel, showing that the axis mundi provides the literal topography connecting the multiple spirit-world levels.

Eliade, Mircea, Shamanism: Archaic Techniques of Ecstasy, 1951supporting

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The lāmas maintain that psychic research should be conducted only by masters of the occult, or magical, sciences, and not indiscriminately by the gurnless multitude.

Evans-Wentz relays the Tibetan hierarchical epistemology governing access to spirit-world knowledge, arguing that untrained mediumship produces psychic and moral harm while disciplined practice yields genuine insight.

Evans-Wentz, W. Y., The Tibetan Book of the Dead (Evans-Wentz Edition), 1927supporting

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Spirit still has the spookish meaning of the soul of one departed. The ‘cold breath of the spirits’ points on the one hand to the ancient affinity of ψυχή with ψυχρός and ψῦχος, which both mean ‘cold.’

Jung etymologically grounds the spirit-world concept in archaic pneumatology, tracing the semantic field of ‘spirit’ across Greek, Latin, and Germanic roots to recover its original identity with the souls of the dead.

Jung, Carl Gustav, The Archetypes and the Collective Unconscious, 1959supporting

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To see the angel in the malady requires an eye for the invisible, a certain blinding of one eye and an opening of the other to elsewhere.

Hillman invokes the spirit-world register through angelology, arguing that genuine perception of invisible presences requires a trained capacity for double vision that depth psychology must cultivate.

Hillman, James, The Soul’s Code: In Search of Character and Calling, 1996supporting

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The task is to pass through the land of the dead as a living creature, for that is how consciousness is made.

Estés articulates a depth-psychological principle structurally homologous with shamanic spirit-world descent: consciousness requires deliberate traversal of the realm of the dead without identification or dissolution.

Clarissa Pinkola Estés, Ph D, Women Who Run With the Wolves Myths and Stories of the Wild, 2017supporting

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I see a gray rock face along which I sink into great depths. I stand in black dirt up to my ankles in a dark cave… I hear the flow of underground waters. I see the bloody head of a man on the dark stream.

Jung’s Red Book documents his personal encounter with the spirit world’s topography — underground waters, dismembered figures, serpentine depths — as the phenomenological basis for his later theorization of the collective unconscious.

Jung, Carl Gustav, The Red Book: Liber Novus, 2009supporting

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‘The inhabitant or soul of the universe is never seen; its voice alone is heard. All we know is that it has a gentle voice, like a woman, a voice so fine and gentle that even children cannot become afraid.’

Campbell preserves an Inuit testimony to Sila — the pervasive spirit-world presence suffusing weather and cosmos — as evidence of an animistic spirit ontology that underwrites shamanic practice without requiring visible apparitions.

Campbell, Joseph, Myths to Live By, 1972supporting

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A professional woman mourner… recounts at great length (sometimes for as long as twelve hours) the vicissitudes of the deceased’s journey in the beyond.

Eliade documents the Dyak funerary narrator as a non-shamanic intermediary who provides verbal mapping of the spirit world’s geography, illustrating the dissemination of spirit-world knowledge beyond the shaman’s ecstatic monopoly.

Eliade, Mircea, Shamanism: Archaic Techniques of Ecstasy, 1951aside

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The term spiritus silvestris, the wild spirit that now became gas, had already been used by Paracelsus.

Hillman traces the alchemical spirit concept through Paracelsus’s spiritus silvestris, suggesting that the spirit world’s denizens were transposed by early modern natural philosophy into the language of chemistry, partially occluding their spirit-world provenance.

Hillman, James, Alchemical Psychology, 2010aside

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Imaginal beings felt present. As Robbie Bosnak put it: ‘One of his passions was angelology, and it seemed he was seeing them as he spoke about them.’

Russell’s biographical account of Corbin’s Eranos presence conveys the phenomenological immediacy with which the imaginal world — the Corbinian analogue to the spirit world — was experienced by its most authoritative modern theorist.

Russell, Dick, Life and Ideas of James Hillman, 2023aside

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