The Wheel of the Souls

In the article “The Multiple Soul”, you have read that shamanistic traditions assume multiple souls. In my work, I distinguish the family soul, the tribal soul, the individual soul, and the universal soul. You can give the souls a place on the Wheel of the four directions, and the Wheel tells something about the development.

The Family soul

A baby cannot be born without a father and a mother. With this fact, the baby becomes a member of the family system.
A baby comes from the spatial, formless, timeless and nonpolar direction of the North; actually a gift from the ancestors whose place is also in the direction of the North. The North-East point in the Wheel is the moment of conception.

If you want to learn more about Systemic Ritual and working with the concept of the Soul: See:

A baby comes from the spatial, formless, timeless and nonpolar direction of the North; actually a gift from the ancestors whose place is also in the direction of the North. The North-East point in the Wheel is the moment of conception.
The child gets to know the polarities, rules, norms, values​​, and concepts about the world and life in the family.
The child adapts to that because he needs protection and structure, just as a body needs bones. Adapting to the rules, norms, and values makes the child belong to the family and feel safe.
In essence, the family soul narrows our space. This is necessary to be able to participate in the world later on.
At some point in adolescence, the family system feels too limited. At that moment, the child starts to rebel against the parents, the so-called individualisation. It is a fake individualisation because the family is replaced by peer groups. Friends come, and the child starts to adapt to the accompanying subculture of these peer groups with their rules and limitations.

The tribal soul or collective soul

Joining a community is a necessary and logical step. Belonging to a group is needed to function in the world. It is a law of nature that you are more powerful as a group than as an individual. Therefore, when you join a group, you experience more safety and power.
The group forms a unit by the grace of excluding others. As a result, polarities arise – we and them. To have a sense of being part of a group implies that there are outsiders. Sometimes it concerns minor differences, such as dress codes.
There are ‘hard cores’ in the tribal soul. Groups that only look inward, cannot or do not want to enter into a relationship with other groups. Dialogue is not possible in that case.
This hardcore does not allow individuation. The hardcore does not tolerate dissenting opinions or behaviour from its group members. We know this from religious communities, but the same thing happens within football clubs and other associations or between political ‘camps’.

The individual soul

In time the individual member, if the circumstances are well enough, develops and matures. At one point, he/she will experience that the tribal soul also becomes too oppressive. The group member starts to feel different in some aspects and wants to find his own values.
This entails a whole process. We are programmed to survive, and that works better in a group. If the chances of survival (physical and mental) allow it, the individual can grow further.
In humanistic psychology, this is called self-actualisation. In Jungian psychology, it is referred to as the process of individuation.

The universal soul

It is paradoxical, but while maturing in the individual soul, the realisation will come that you are a universal being; one with all there is.
Ultimately, by observing your being, you arrive at the deepest core of your being. The identification with your body and personality disappears. That structure is released and transforms into a sense of unity with the whole. That is timeless, formless, unconditional, awareness of the equality of people, animals, plants. Here there is no more experience of polarity, no personal identification.

Published by Susanne Hazen

Drs. Susanne Hazen is in 1988 afgestudeerd aan de Rijksuniversiteit Utrecht in Psychologie . Na deze opleiding is ze gaan werken in het welzijnswerk. In 2001 is ze eveneens afgestudeerd aan de toenmalige Academie voor Natuurgeneeskunde Hilversum. In 2002 is ze gestart met haar eigen praktijk. Ze doceert sinds 2002 Psychologie / Therapeutische Vorming aan de diverse opleidingen in CAM (Complementary and Alternative Medicine). In de jaren 2004 en 2005 volgde ze de opleiding Familieopstellingen bij Harrie de Kruijff en ontving in juni 2005 het diploma. Sinds 2003 verdiept ze zich in het Sjamanistisch werk en heeft diverse trainingen gevolgd bij Daan van Kampenhout in Nederland en Zwitserland. In 2011 heeft ze de tweejarige training “Systemic Ritual®” afgerond. Wenst u meer informatie – zie haar profiel op LinkedIn.

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