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object:2.01 - The Road of Trials
class:chapter
book class:The Hero with a Thousand Faces
author class:Joseph Campbell
subject class:Mythology
subject class:Psychology

Initiation

1. The Road of Trials

ONCE having traversed the threshold, the hero moves in a dream landscape of curiously fluid, ambiguous forms, where he must survive a succession of trials. This is a favorite phase of the mythadventure. It has produced a world literature of miraculous tests and ordeals. The hero is covertly aided by the advice, amulets, and secret agents of the supernatural helper whom he met before his entrance into this region. Or it may be that he here discovers for the first time that there is a benign power everywhere supporting him in his superhuman passage.

One of the best known and most charming examples of the "difficult tasks" motif is that of Psyche's quest for her lost lover, Cupid[1]. Here all the principal roles are reversed: instead of the lover trying to win his bride, it is the bride trying to win her lover; and instead of a cruel father withholding his daughter from the lover, it is the jealous mother, Venus, hiding her son, Cupid, from his bride. When Psyche pleaded with Venus, the goddess grasped her violently by the hair and dashed her head upon the ground, then took a great quantity of wheat, barley, millet, poppy seed, peas, lentils, and beans, mingled these all to gether in a heap, and commanded the girl to sort them before night. Psyche was aided by an army of ants. Venus told her, next, to gather the golden wool of certain dangerous wild sheep, sharp of horn and poisonous of bite, that inhabited an inaccessible valley in a dangerous wood. But a green reed instructed her how to gather from the reeds round about the golden locks shed by the sheep in their passage. The goddess now required a bottle of water from a freezing spring high on a towering rock beset by sleepless dragons. An eagle approached, and accomplished the marvelous task. Psyche was ordered, finally, to bring from the abyss of the underworld a box full of supernatural beauty. But a high tower told her how to go down to the world below, gave her coins for Charon and sops for Cerberus, and sped her on her way. Psyche's voyage to the underworld is but one of innumerable such adventures undertaken by the heroes of fairy tale and myth. Among the most perilous are those of the shamans of the peo ples of the farthest north (the Lapps, Siberians, Eskimo, and certain American Indian tribes), when they go to seek out and recover the lost or abducted souls of the sick. The shaman of the Siberians is clothed for the adventure in a magical costume representing a bird or reindeer, the shadow principle of the shaman himself, the shape of his soul. His drum is his animalhis eagle, reindeer, or horse; he is said to fly or ride on it. The stick that he carries is another of his aids. And he is attended by a host of invisible familiars.

An early voyager among the Lapps has left a vivid description of the weird performance of one of these strange emissaries into the kingdoms of the dead[2]. Since the yonder world is a place of everlasting night, the ceremonial of the shaman has to take place after dark. The friends and neighbors gather in the flickering, dimly lighted hut of the patient, and follow attentively the gesticulations of the magician. First he summons the helping spirits; these arrive, invisible to all but himself. Two women in ceremonial attire, but without belts and wearing linen hoods, a man without hood or belt, and a girl not as yet adult, are in attendance.

The shaman uncovers his head, loosens his belt and shoestrings, covers his face with his hands and begins to twirl in a variety of circles. Suddenly, with very violent gestures, he shouts: "Fit out the reindeer! Ready to boat!" Snatching up an ax, he begins striking himself about the knees with it and swinging it in the direction of the three women. He drags burning logs out of the fire with his naked hands. He dashes three times around each of the women and finally collapses, "like a dead man." During the whole time, no one has been permitted to touch him. While he reposes now in trance, he is to be watched so closely that not even a fly may settle upon him. His spirit has departed, and he is viewing the sacred mountains with their inhabiting gods. The women in attendance whisper to each other, trying to guess in what part of the yonder world he now may be[3]. If they mention the correct mountain, the shaman stirs either a hand or a foot. At length he begins to return. In a low, weak voice he utters the words he has heard in the world below. Then the women begin to sing. The shaman slowly awakes, declaring both the cause of the illness and the manner of sacrifice to be made. Then he announces the length of time it will take for the patient to grow well.

"On his laborious journey," reports another observer, "the shaman has to encounter and master a number of differing obstacles (pudak) which are not always easily overcome. After he has wandered through dark forests and over massive ranges of mountains, where he occasionally comes across the bones of other shamans and their animal mounts who have died along the way, he reaches an opening in the ground. The most difficult stages of the adventure now begin, when the depths of the underworld with their remarkable manifestations open before him. . . . After he has appeased the watchers of the kingdom of the dead and made his way past the numerous perils, he comes at last to the Lord of the Underworld, Erlik himself. And the latter rushes against him, horribly bellowing; but if the shaman is sufficiently skillful he can soo the the monster back again with promises of luxurious offerings. This moment of the dialogue with Erlik is the crisis of the ceremonial. The shaman passes into an ecstasy.[4]"

"In every primitive tribe," writes Dr. Gza Rheim, "we find the medicine man in the center of society and it is easy to show that the medicine man is either a neurotic or a psychotic or at least that his art is based on the same mechanisms as a neurosis or a psychosis. Human groups are actuated by their group ideals, and these are always based on the infantile situation.[5]" "The infancy situation is modified or inverted by the process of maturation, again modified by the necessary adjustment to reality, yet it is there and supplies those unseen libidinal ties without which no human groups could exist.[6]" The medicine men, therefore, are simply making both visible and public the systems of symbolic fantasy that are present in the psyche of every adult member of their society. "They are the leaders in this infantile game and the lightning conductors of common anxiety. They fight the demons so that others can hunt the prey and in general fight reality.[7]"


1 - Apuleius, The Golden Ass (Modern Library edition), pp. 131-141.
2 - Knud Leem, Beskrivelse over Finmarkens Lapper (Copenhagen, 1767), pp. 475-478. An English translation will be found in John Pinkerton, A General Collection of the Best and Most Interesting Voyages and Travels in All Parts of
the World (London, 1808), Vol. I, pp. 477--i78.
3 - The women may be unable to locate the shaman's position in the yonder world, in which case his spirit may fail to return to the body. Or the wandering spirit of an enemy shaman may engage him in battle or else lead him astray. It is said that there have been many shamans who failed to return. (E. J. Jessen, AJhandling om de Norske Finners og Lappers Hedenske Religion, p. 31. This work is included in Leem's volume, op. cit., as an appendix with independent pagination.)
4 - Uno Harva, Die religidsen Vorstellungen der altaischen Vlker ("Folklore Fellows Communications," No. 125, Helsinki, 1938), pp. 558-559; following G. N. Potanin, Ocerki severo-zapodnoy Mongolii (St. Petersburg, 1881), Vol. IV, pp. 64-65.
5 - Gza Rheim, The Origin and Function of Culture (Nervous and Mental Disease Monographs, No. 69), pp. 38-39.
6 - Ibid., p. 38.
7 - Ibid., p. 51.

And so it happens that if anyonein whatever society undertakes for himself the perilous journey into the darkness by descending, either intentionally or unintentionally, into the crooked lanes of his own spiritual labyrinth, he soon finds himself in a landscape of symbolical figures (any one of which may swallow him) which is no less marvelous than the wild Siberian world of the pudak and sacred mountains. In the vocabulary of the mystics, this is the second stage of the Way, that of the "purification of the self," when the senses are "cleansed and humbled," and the energies and interests "concentrated upon transcendental things";[8] or in a vocabulary of more modern turn: this is the process of dissolving, transcending, or transmuting the infantile images of our personal past. In our dreams the ageless perils, gargoyles, trials, secret helpers, and instructive figures are nightly still encountered; and in their forms we may see reflected not only the whole picture of our present case, but also the clue to what we must do to be saved.

"I stood before a dark cave, wanting to go in," was the dream of a patient at the beginning of his analysis; "and I shuddered at the thought that I might not be able to find my way back.[9]" "I saw one beast after another," Emanuel Swedenborg recorded in his dream book, for the night of October 19-20, 1744, "and they spread their wings, and were dragons. I was flying over them, but one of them was supporting me."[10] And the dramatist Friedrich Hebbel recorded, a century later (April 13,1844): "In my dream I was being drawn with great force through the sea; there were terrifying abysses, with here and there a rock to which it was possible to hold.[11]" Themistocles dreamed that a snake wound itself around his body, then crept up to his neck and when it touched his face became an eagle that took him in its talons and, carrying him upward, bore him a long distance, and set him down on a golden herald's staff that suddenly appeared, so safely that he was all at once relieved of his great anxiety and fear[12].


The specific psychological difficulties of the dreamer frequently are revealed with touching simplicity and force:

"I had to climb a mountain. There were all kinds of obstacles in the way. I had now to jump over a ditch, now to get over a hedge, and finally to stand still because I had lost my breath."

This was the dream of a stutterer.

"I stood beside a lake that appeared to be completely still. A storm came up abruptly and high waves arose, so that my whole face was splashed"; the dream of a girl afraid of blushing (ereutho-phobia), whose face, when she blushed, would become wet with perspiration.

"I was following a girl who was going ahead of me, along the dark street. I could see her from behind only and admired her beautiful figure. A mighty desire seized me, and I was running after her. Suddenly a beam, as though released from a spring, came across the street and blocked the way. I awoke with my heart pounding." The patient was a homosexual; the transverse beam, a phallic symbol.

"I got into a car, but did not know how to drive. A man who sat behind me gave me instructions. Finally, things were going quite well and we came to a plaza, where there were a number of women standing. The mother of my fiance received me with great joy." The man was impotent, but had found an instructor in the psychoanalyst.

"A stone had broken my windshield. I was now open to the storm and rain. Tears came to my eyes. Could I ever reach my destination in this car?" The dreamer was a young woman who had lost her virginity and could not get over it.

"I saw half of a horse lying on the ground. It had only one wing and was trying to arise, but was unable to do so." The patient was a poet, who had to earn his daily bread by working as a journalist.



"I was bitten by an infant." The dreamer was suffering from a psychosexual infantilism.

"I am locked with my brother in a dark room. He has a large knife in his hand. I am afraid of him. 'You will drive me crazy and bring me to the madhouse,' I tell him. He laughs with mali cious pleasure, replying: 'You will always be caught with me. A chain is wrapped around the two of us.' I glanced at my legs and noticed for the first time the thick iron chain that bound together my brother and myself." The brother, comments Dr. Stekel, was the patient's illness.

"I am going over a narrow bridge," dreams a sixteen-year-old girl. "Suddenly it breaks under me and I plunge into the water. An officer dives in after me, and brings me, with his strong arms, to the bank. Suddenly it seems to me then that I am a dead body. The officer too looks very pale, like a corpse."

"The dreamer is absolutely abandoned and alone in a deep hole of a cellar. The walls of his room keep getting narrower and narrower, so that he cannot stir." In this image are combined the ideas of mother womb, imprisonment, cell, and grave.

"I am dreaming that I have to go through endless corridors. Then I remain for a long time in a little room that looks like the bathing pool in the public baths. They compel me to leave the pool, and I have to pass again through a moist, slippery shaft, until I come through a little latticed door into the open. I feel like one newly born, and I think: 'This means a spiritual rebirth for me, through my analysis.' "


8 - Underhill, op. cit., Part II, Chapter III. Compare supra, p. 51, note 3.
9 - Wilhelm Stekel, Fortschritte und Technik der Traumdeutung, p. 124.
10 - Svedenborgs Drommar, 1774, "Jemte andra hans anteckningar efter original-handskrifter meddelade af G. E. Klemming" (Stockholm 1859), quoted in Ignaz Jezower, Das Buck der Trume (Berlin: Ernst Rowohlt Verlag, 1928), p. 97.
Swedenborg's own comment on this dream was as follows: "Dragons of this kind, which do not reveal themselves as dragons until one sees their wings, symbolize false love. I am just now writing on this subject" (Jezower, p. 490).
11 - Jezower, op. cit., p. 166.
12 - Plutarch, Themistocles, 26; Jezower, op. cit., p. 18.
Stekel, Fortschritte und Technik der Traumdeutung, p. 150.
Ibid., p. 153.
Ibid., p. 45.
Ibid., p. 208.
Ibid., p. 216.
Ibid., p. 224.


Ibid., p. 159.
Ibid., p. 21.

Stekel, Die Sprache des Traumes, p. 200. "Naturally," writes Dr. Stekel,
" 'to be dead' here means 'to be alive.' She begins to live and the officer 'lives'
with her. They die together. This throws a glaring light on the popular fantasy
of the the double-suicide."

It should be noted also that this dream includes the well-nigh universal
mythological image of the sword bridge (the razor's edge, supra, p. 19), which
appears in the romance of Lancelot's rescue of Queen Guinevere from the
castle of King Death (see Heinrich Zimmer, The King and the Corpse, ed.
J. Campbell (New York: Bollingen Series, 1948), pp. 171-172; also D. L.
Coomaraswamy, "The Perilous Bridge of Welfare," Harvard Journal of Asiatic
Studies, 8).
Stekel, Die Sprache des Traumes, p. 287.


There can be no question: the psychological dangers through which earlier generations were guided by the symbols and spiritual exercises of their mythological and religious inheritance, we today (in so far as we are unbelievers, or, if believers, in so far as our inherited beliefs fail to represent the real problems of contemporary life) must face alone, or, at best, with only tentative, impromptu, and not often very effective guidance. This is our problem as modern, "enlightened" individuals, for whom all gods and devils have been rationalized out of existence. Never theless, in the multitude of myths and legends that have been preserved to us, or collected from the ends of the earth, we may yet see delineated something of our still human course. To hear and profit, however, one may have to submit somehow to purgation and surrender. And that is part of our problem: just how to do that. "Or do ye think that ye shall enter the Garden of Bliss without such trials as came to those who passed away before you?"

The oldest recorded account of the passage through the gates of metamorphosis is the Sumerian myth of the goddess Inanna's descent to the nether world.

From the "great above" she set her mind toward the "great below, "
The goddess, from the "great above" she set her mind toward the "great below, "

23

Ibid., p. 286.
"The problem is not new," writes Dr. C. G. Jung, "for all ages before us
have believed in gods in some form or other. Only an unparalleled impov
erishment of symbolism could enable us to rediscover the gods as psychic
factors, that is, as archetypes of the unconscious. . . . Heaven has become for
us the cosmic space of the physicists, and the divine empyrean a fair memory
of things that once were. But 'the heart glows,' and a secret unrest gnaws at
the roots of our being." ("Archetypes of the Collective Unconscious." ed. cit.,
par. 50.)
Koran, 2:214.
2 4

2 5

96



Inanna, from the "great above" she set her mind
toward the "great below. "
My lady abandoned heaven, abandoned earth,
To the nether world she descended,
Inanna abandoned heaven, abandoned earth,
To the nether world she descended,
Abandoned lordship, abandoned ladyship,
To the nether world she descended.
She adorned herself with her queenly robes and jewels. Seven
divine decrees she fastened at her belt. She was ready to enter
the "land of no return," the nether world of death and darkness,
governed by her enemy and sister goddess, Ereshkigal. In fear, lest
her sister should put her to death, Inanna instructed Ninshubur,
her messenger, to go to heaven and set up a hue and cry for her
in the assembly hall of the gods if after three days she should
have failed to return.
Inanna descended. She approached the temple made of lapis
lazuli, and at the gate was met by the chief gatekeeper, who de
manded to know who she was and why she had come. "I am the
queen of heaven, the place where the sun rises," she replied. "If
thou art the queen of heaven," he said, "the place where the sun
rises, why, pray, hast thou come to the land of no return? On the
road whose traveler returns not, how has thy heart led thee?"
Inanna declared that she had come to attend the funeral rites of
her sister's husband, the lord Gugalanna; whereupon Neti, the
gatekeeper, bid her stay until he should report to Ereshkigal.
Neti was instructed to open to the queen of heaven the seven
gates, but to abide by the custom and remove at each portal a
part of her clothing.
To the pure Inanna he says:
"Come, Inanna, enter. "
Upon her entering the first gate,
The shugurra, the "crown of the plain" of her head, was removed.
"What, pray, is this?"

97



"Extraordinarily, O Inanna, have the decrees of the
nether world been perfected,
0 Inanna, do not question the rites of the nether world. "
Upon her entering the second gate,
The rod of lapis lazuli was removed.
"What, pray, is this?"
"Extraordinarily, 0 Inanna, have the decrees of
the nether world been perfected,
0 Inanna, do not question the rites of the nether world."
Upon her entering the third gate,
The small lapis lazuli stones of her neck were removed.
"What, pray, is this?"
"Extraordinarily, 0 Inanna, have the decrees of
the nether world been perfected,
0 Inanna, do not question the rites of the nether world. "
Upon her entering the fourth gate,
The sparkling stones of her breast were removed.
"What, pray, is this?"
"Extraordinarily, 0 Inanna, have the decrees of
the nether world been perfected,
0 Inanna, do not question the rites of the nether world. "
Upon her entering the fifth gate,
The gold ring of her hand was removed.
"What, pray, is this?"
"Extraordinarily, 0 Inanna, have the decrees of
the nether world been perfected,
0 Inanna, do not question the rites of the nether world. "
Upon her entering the sixth gate,
The breastplate of her breast was removed.
"What, pray, is this?"
"Extraordinarily, 0 Inanna, have the decrees of
the nether world been perfected,
0 Inanna, do not question the rites of the nether world. "

98



Upon her entering the seventh gate,
All the garments of ladyship of her body were removed.
"What, pray, is this?"
"Extraordinarily, 0 Inanna, have the decrees of
the nether world been perfected,
0 Inanna, do not question the rites of the nether world. "
Naked, she was brought before the throne. She bowed low. The
seven judges of the nether world, the Anunnaki, sat before the
throne of Ereshkigal, and they fastened their eyes upon Inannai
the eyes of death.
At their word, the word which tortures the spirit,
The sick woman was turned into a corpse,
The corpse was hung from a stake.
26

Inanna and Ereshkigal, the two sisters, light and dark respec
tively, together represent, according to the antique manner of
symbolization, the one goddess in two aspects; and their con
frontation epitomizes the whole sense of the difficult road of trials.
The hero, whether god or goddess, man or woman, the figure in a
myth or the dreamer of a dream, discovers and assimilates his op
posite (his own unsuspected self) either by swallowing it or by
being swallowed. One by one the resistances are broken. He
must put aside his pride, his virtue, beauty, and life, and bow or
submit to the absolutely intolerable. Then he finds that he and
his opposite are not of differing species, but one flesh.
27

2 6

S. N. Kramer, Sumerian Mythology (American Philosophical Society
Memoirs, Vol. XXI; Philadelphia, 1944), pp. 86-93. The mythology of Sumer
is of especial importance to us of the West; for it was the source of the
Babylonian, Assyrian, Phoenician, and Biblical traditions (the last giving rise
to Mohammedanism and Christianity), as well as an important influence in the
religions of the pagan Celts, Greeks, Romans, Slavs, and Germans.
Or, as James Joyce has phrased it: "equals of opposites, evolved by a onesame power of nature or of spirit, as the sole condition and means of its
himundher manifestation and polarised for reunion by the symphysis of their
antipathies" (Finnegans Wake, p. 92).
2 7

99



The ordeal is a deepening of the problem of the first threshold
and the question is still in balance: Can the ego put itself to death?
For many-headed is this surrounding Hydra; one head cut off, two
more appearunless the right caustic is applied to the mutilated
stump. The original departure into the land of trials represented
only the beginning of the long and really perilous path of initiatory
conquests and moments of illumination. Dragons have now to be
slain and surprising barriers passedagain, again, and again.
Meanwhile there will be a multitude of preliminary victories, unretainable ecstasies, and momentary glimpses of the wonderful land.





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https://religion.wikia.org/wiki/Mudra#Basic_mudr.C4.81:_Chin_Mudr.C4.81
https://religion.wikia.org/wiki/Mudra#Bhumisparsha_Mudr.C4.81
https://religion.wikia.org/wiki/Mudra#CITEREFJohnson2000
https://religion.wikia.org/wiki/Mudra#CITEREFStutley2003
https://religion.wikia.org/wiki/Mudra#Common_Buddhist_mudr.C4.81s
https://religion.wikia.org/wiki/Mudra#Dharmachakra_Mudr.C4.81
https://religion.wikia.org/wiki/Mudra#Dhy.C4.81na_Mudr.C4.81
https://religion.wikia.org/wiki/Mudra#External_links
https://religion.wikia.org/wiki/Mudra#Further_reading
https://religion.wikia.org/wiki/Mudra#Iconography
https://religion.wikia.org/wiki/Mudra#Jnana_Mudr.C4.81
https://religion.wikia.org/wiki/Mudra#Karana_Mudr.C4.81
https://religion.wikia.org/wiki/Mudra#Martial_arts_and_mudr.C4.81
https://religion.wikia.org/wiki/Mudra#Nomenclature_and_etymology
https://religion.wikia.org/wiki/Mudra#Notes
https://religion.wikia.org/wiki/Mudra#Other_traditions
https://religion.wikia.org/wiki/Mudra#References
https://religion.wikia.org/wiki/Mudra#See_also
https://religion.wikia.org/wiki/Mudra#Vajra_Mudr.C4.81
https://religion.wikia.org/wiki/Mudra#Varada_Mudr.C4.81
https://religion.wikia.org/wiki/Mudra#Vitarka_Mudr.C4.81
https://religion.wikia.org/wiki/Mudra#Yogic_mudr.C4.81s
https://religion.wikia.org/wiki/Samudra_manthan
https://religion.wikia.org/wiki/Shambhala_Buddhism#Maitri_and_Mudra
https://religion.wikia.org/wiki/Talk:Mahamudra
https://religion.wikia.org/wiki/Talk:Mudra
https://religion.wikia.org/wiki/Talk:Varadamudra
https://religion.wikia.org/wiki/Varadamudra
Kheper - mudras -- 52
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wiki.auroville - Mudra
Dharmapedia - Abhayamudra
Dharmapedia - Category:Mudras
Dharmapedia - List_of_mudras_(dance
Dharmapedia - List_of_mudras_(yoga
Dharmapedia - Mahamudra_(Hatha_Yoga
Dharmapedia - Mudra
Dharmapedia - Samudra
Dharmapedia - Samudragupta
Dharmapedia - Vajroli_mudra
Dharmapedia - Varadamudra
Psychology Wiki - File:VitarkaMudra.JPG
https://en.wikiquote.org/wiki/File:VajraMudra.JPG
https://marvel.fandom.com/wiki/Mummudrai
https://commons.wikimedia.org/wiki/File:033_Buddha_displaying_Fearless_Mudra_(34343105264).jpg
https://commons.wikimedia.org/wiki/File:Abara_Mudra_Buddhist_Statue.jpg
2015 Seshasamudram violence
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