The Seba library treats Vision Quest in 9 passages, across 5 authors (including Campbell, Joseph, Frank, Arthur W., Johnson, Robert A.).
In the library
9 passages
The boy of twelve or thirteen is left by his father in some lonesome place, with a little fire to keep the beasts away, and there he fasts and prays, four days or more, until some spiritual visitant comes in dream, in human or animal form, to speak to him and give him power.
Campbell offers the foundational ethnographic account of the North American vision quest as an institutionalized adolescent initiation in which voluntary solitude and fasting produce a spirit-visitation that determines the seeker's adult vocation and power.
Campbell, Joseph, Primitive Mythology (The Masks of God, Volume I), 1959thesis
Quest stories tell of searching for alternative ways of being ill. As the ill person gradually realizes a sense of purpose, the idea that illness has been a journey emerges. The meaning of the journey emerges recursively: the journey is taken in order to find out what sort of journey one has been taking.
Frank appropriates Campbell's quest structure to argue that illness can be narrated as a purposive journey whose meaning is disclosed only in retrospect, making the vision-quest template a form for integrating suffering into meaningful biography.
Frank, Arthur W., The Wounded Storyteller: Body, Illness, and Ethics, 1995thesis
Visionary experience is an eruption of what the medieval mystics called the unitive vision into one's consciousness. An image or a set of events seizes one through the imaginative faculty with such power that one really knows and experiences the unifying truth of the self.
Johnson positions visionary experience as a spontaneous irruption of unitive consciousness that, unlike the deliberate vision quest, should not be actively sought but, when it arrives, produces lasting transformation of unconscious attitudes.
Johnson, Robert A., Inner Work: Using Dreams and Active Imagination for Personal Growth, 1986supporting
What you visualize, according to the shaykh's teaching, are the stages of your inner ascent, that is, the very facts of your inner experience. Now, what is the content of this experience? It is the growth of the man of light, the transmutation of his senses into organs of light.
Corbin presents the Sufi visionary ascent as a structured inner journey in which the colors and forms encountered in vision are simultaneously external phenomena and precise indices of the soul's spiritual progress — a mystical cognate of the vision quest.
Corbin, Henry, The Man of Light in Iranian Sufism, 1971supporting
On the threshold of the pleroma of Light, the pilgrim meets his Perfect Nature, his Holy Ghost, in an ecstasy of anticipation corresponding, in the Mazdean dramaturgy, to the meeting in the dawn with the celestial Person, at the entrance to the Chinvat Bridge.
Corbin's account of the Mazdean pilgrim meeting his celestial double at the luminous threshold constitutes an Iranian structural parallel to the vision quest: the seeker withdraws from ordinary consciousness and encounters a guiding spirit-figure.
Corbin, Henry, The Man of Light in Iranian Sufism, 1971supporting
I am willing to begin this journey. I am willing to stick it through to its end. I begin in good faith that my actions will be sufficient to please the fates and they will be kind to me.
Johnson's active imagination dialogue enacts a deliberate inner quest — analogous in structure to the vision quest — in which the ego voluntarily enters the imaginal world under ritual conditions of commitment and sustained attention.
Johnson, Robert A., Inner Work: Using Dreams and Active Imagination for Personal Growth, 1986supporting
These restless wanderings were only a prelude to the inner call, or rather the imperious vision, which would lead him to leave Andalusia and the Maghrib forever, and make of him a symbolic pilgrim to the Orient.
Corbin frames Ibn 'Arabi's literal wanderings as the outer form of an inner vision-quest in which the imperious call of a transcendent figure compels total reorientation of the seeker's life toward an inner Orient.
Corbin, Henry, Alone with the Alone: Creative Imagination in the Sufism of Ibn Arabi, 1969supporting
I squatted on my heels looking into my campfire at dusk... A young man, about my own age, came walking up and stood just on the other side of the fire. I was on my heels by the fire; he was standing quietly; and we just looked at each other for a long time.
Johnson's campfire active imagination — featuring solitude, firelight, and the encounter with an autonomous spirit-figure — reproduces the experiential structure of the vision quest within the framework of analytical inner work.
Johnson, Robert A., Inner Work: Using Dreams and Active Imagination for Personal Growth, 1986aside
Once well started on my quest, I found myself traversing a succession of spheres or belts... the impression produced being that of mounting a vast ladder stretching from the circumference towards the centre of a system.
This case material cited by Jung presents an introspective experiment in which a subject deliberately descends into inner space along a cosmic axis, structurally recapitulating the vision quest's movement from ordinary consciousness toward a revelatory centre.
Jung, C. G., Collected Works Volume 3: The Psychogenesis of Mental Disease, 1907aside