Inner Companion

by Richard Reeve on November 15, 2008

in AziMuth

AN ESKIMO FAMILY. Tenderness and responsibilit...

AziMuth

In “Man and His Symbols” Carl Jung and Marie Louise von Franz share the spiritual approach of the Naskapi who lived in isolated family groups across the Labrador peninsula.

In his lifelong solitude the Naskapi hunter has to rely on his own inner voices and unconscious revelations; he has no religious teachers who tell him what he should believe, no rituals, festivals, or cults to help him along.  In his basic view of life, the soul of man is simply an “inner companion,” whom he calls “my friend” or Mista’peo, meaning “Great Man.”

Reliance on the intuitions of this voice a matter of life and death for the hunter the braving expanses of the tundra and arctic.  I do not think things have changed with us, but that in our extreme cultural extroversion, we have obscured the voice.  In a discussion yesterday, a young man told me he never remembers his dreams.  It’s a common attitude I encounter often.  I would go so far as to say it’s a common prejudice.  The point that needs to be made: if our inner companion keeps sending out messages, and we keep forgetting them, where is that relationship heading?

(image cc via Wikipedia)

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  • While Jung was right about the Mista'peo, he was wrong about the Naskapi having "no religious teachers who tell him what he should believe, no rituals, festivals, or cults to help him along."

    The Naskapi believed in God, whom they called Cha-mindo. Cha-mindo talked to the Mista'peo, most commonly through dreams. There were also shamans, who carried out the work of paying close attention to Cha-mindo and interpreting dreams.
    They also had rituals and festivals; down to special paintings on hunting coats.

    Another note; if you want some real pictures of Naskapi people, check out this gallery. http://zerflin.com/ZenPhoto/in...
    The Naskapi were bitter enemies of the Eskimos (whom you have pictured) for a very long time.
  • Steven Stolpman
    I remember talking to ghosts and dead relatives as a child. I'm told this is a very common experience among children and then it stops. I guessed it was a developmental change. In this case, that early experience is assimilated into a lifelong world-view. I was socialized out of that experience, but yet encouraged to pray for the dead by my Catholic grandmother. If I were Buddhist, I could talk to them and pray to them for help. So, that said, it sounds like these people are in a vacuum, but there must be some social agreement about their world-view, otherwise they wouldn't be the Naskapi.
  • Nice post. Somehow this makes sense to me. When I say somehow, it just does, there is no articulating it beyond that.

    Our ego is so self centred we don't even listen to our own innate wisdom.
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