Cultural Zoo: Animals in the Human Mind and its Sublimations

During this publication, North American psychiatrists discover the psychic bond among people and animals and its value within the basic improvement of the human brain, animals in human goals, variations of people to animals in literature, animals mostly in grownup and children's literature and paintings, animals in faith, and the way animals relate to immigration and nationwide id.

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Things that have been projected outside are simultaneously experienced as reverberating or resonating with what is inside, in an experience that is comparable to a transient return, in a limited way, to a partial symbioticlike union. In these circumstances, one may experience a sense of at-oneness and one's inner experiences may seem to reverberate with the inner experiences of other animal and human beings. The ability to creatively merge in this way with another being, vicariously put oneself into their shoes, imaginatively take their point of view into oneself, and analogously CROS~CULTURALPERSPE~S 21 project from one's own feelings to infer the probable feelings of the other person or other being, underlies the subsequent development of compassion and empathy.

They, and people in many other hunting societies, conceive of cooperation and shared consciousness between the hunter and the quarry. But they focus their attention on and are very careful to delineate specific details and characteristics of nature and of game animals that are crucial to their survival. For example, they have many separate categories and names for different types of wind and different types of snow. Like most people, the Inuit CROSS-CULTURAL PERSPECTIVES 23 move back and forth between being intensely reality-oriented in relation to some issues (for example, the dangerous task of hunting a polar bear or a whale) and immersing themselves in creative illusory and symbolic fantasy in other areas (the spiritual union of the hunter, his game, and an enveloping supernatural environment).

At first these images are evanescent and vague but they progressively become more clear and differentiated. " It is indistinct, without shape or characteristics. This ill-defined image is followed by a series of vaguely human images that are faceless and whose "form is not visible" and that have no discernible relationships with one another. The images then start to have dual aspects, each appearing as a pair of deities. 9 Mter a number of generations of paired dual images, the perception of some of their features starts to become clearer and the paired images become recognized as being of two genders, a male and a female.

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