Neon Genesis Evangelion and the Psycho-Shamanic Journey

by Lupa on 2007-06-04 09:15:57

I was recently introduced to Neon Genesis Evangelion (NGE), specifically the 26-episode series created in the 1990s. The surface story deals with 14 year old Shinji Ikari, one of several children recruited to pilot mechas (giant robots) called Evangelions, or Evas for short. The Evas are used to defend a post-Apocalyptic Tokyo from strange, nearly invincible giant beings referred to as Angels. In between defending the city, Shinji and his fellow pilots go through the rigors of school, puberty and growing up in a dangerous time. Beneath the surface there’s an entirely different subplot. Predictably, Shinji and the other young pilots experience psychological strain as an effect of being thrust into a war zone, and the series explores how this stress impacts the different personalities of them and the other people involved. We’re given a deeper look into the psyches of the characters than is found in most entertainment in general, not just anime.

Part of this may be attributed to the fact that the creator of NGE, Hideaki Anno, used the storyline as a method of overcoming his own struggle with depression (1). In fact, the final two episodes of the series are pure stream of consciousness that delve deep into feelings of worthlessness, value based upon the expectations and perceptions of others, and the effects these can have on one’s reality. Having been through depression myself, I found a lot of the psychological content both in these episodes and the series as a whole resonated with my own experiences.

The esoteric elements of NGE are drawn from Judeo-Christian mystical traditions and writings, though they are interpreted rather liberally. There are also parallels between the experiences of the pilots, particularly from a psychological level, and the journey of the shaman into the Otherworld. It is this particular spiritual/magical/etc. tradition that I’m primarily addressing here.

The Nature of the Journey

One of the defining characteristics of the shaman is the “spirit-flight”, or journey to the Otherworld. Rather than simply being a person who may attain any altered state of consciousness attained through dancing, drugs, or other physical stimulants, the shaman enters into trance in order to fulfill a certain purpose, and has at least some control over the experience (2). This ability alone does not make a shaman; there are entire bodies of cultural lore and training that accompany true initiation as a shaman. However, even those who have no contact with any indigenous culture may utilize shamanic techniques, particularly with the increase in texts detailing these practices outside of any specific cultural context. What I am primarily dealing with in this essay are shamanic techniques, not a specific tradition of shamanism; my use of the term “shamanic journey” should not be taken as an indication that anyone who uses the practices described is a shaman*.

The shamanic journey involves traversing difficult terrain, battling hostile beings that hold pieces of peoples’ souls hostage, and may even include a death-rebirth ritual, particularly in the case of initiation. In the latter case the shaman may experience being torn apart by wild animals, only to be recreated anew; such a ritual may be the shaman’s entrance into hir practice. The spiritual and psychological tests are often coupled with physical stressors ranging from fasting and sleep deprivation to long periods of travel or hours upon hours of dancing, all depending upon the cultural elements that inform the shamanic traditions. The physiological stimulation helps to shift the shaman from an ordinary state of consciousness (OSC) to a shamanic state of consciousness (SSC).

What happens once consciousness has been altered may be interpreted in several ways. In modern neoshamanic literature, such as that derived from Michael Harner’s core shamanism, it may be initially assumed that the World Tree, Upper and Lower Realms, and additional Otherworldly places are literal spiritual and/or astral locations that the shaman accesses through ritual and “flight”. Eliade describes the shaman as one who “specializes in a trance during which his soul is believed to leave his body and ascend to the sky or descend to the underworld” (3). And in an ordinary state of consciousness (OSC), this may seem obvious, since these other realms are not physically accessible. But one of the characteristics of the shamanic state of consciousness (SSC) is that the concept of reality extends beyond that immediately apparent. Harner defines the SSC as “the cognitive condition in which one perceives the ‘nonordinary reality’ of Carlos Castaneda, and the ‘extraordinary manifestations of reality’ of Robert Lowie” (4). And Webb further extrapolates on this heightened state of reality by reminding us that “Each of us is a microcosm that reflects and contains the macrocosm…and where one begins and the other ends is nearly impossible to say” (5).

The psychological model of magic would argue that the journey is entirely experienced within the realms of the mind. The various characters that we meet along the way are manifestations of archetypes, and the environment is the collection of imprints and conditioning received over a lifetime (6). While this doesn’t necessarily have to be the only level of experience, it shouldn’t be ignored, especially if we consider the aforementioned idea that the borders between the microcosm and macrocosm are rather blurry depending upon context. Personally, I believe that shamanic experiences—and magic in general—occur internally and externally at the same time. As Above, So Below = As Within, So Without.

But leaving the external (?) spiritual implications of these experiences for another time, I do want to focus on the internal (?) psychological changes that accompany the ordeal**. It is this level of the shamanic journey that particularly informs my interpretation of the interaction between the pilots, the Evas, the Angels, and the environment they inhabit for the duration of the battles.

The Shamanic Psychonaut

In modern America the psychotherapist has largely taken the place of the initiatory leader from a purely secular viewpoint. Many magical texts and websites that discuss any sort of psychological magic whatsoever caution the reader not to discontinue any medications or therapy regimens prescribed by a professional. And it’s true that even high priests and priestesses and other elders of the pagan and occult communities don’t have the same perspective on psychology that a trained therapist has (unless, of course, the elder possesses the necessary degrees!).

This doesn’t mean that the study of psychology is entirely cut off from the layperson. While reading books is not a substitute for therapy or pills, the experienced magical practitioner is still quite capable of meditation for the purpose of improving the psyche. Modern magicians may utilize everything from Jungian psychology to neuro-linguistic programming in their practices, and a decent amount of advanced magical practice is at least partly concerned with improving the personal microcosm.

When we consider the shamanic journey from a purely psychological viewpoint, we leave behind the physical by travelling deeper into ourselves rather than exiting the body entirely***. The environment we explore is a representation of the thoughts and memories we possess. The beings we encounter are symbols that may adhere to certain archetypes common within all human psychology. By interacting with the environment and its denizens in the SSC we are able to manipulate our own consciousness in order to make permanent changes in our OSC. Defeating a raging dragon may represent overcoming an addiction, while sex with an ethereal being could symbolize the joining of the ego with another aspect of the self. The wide variations in the specific manifestations of these archetypes and motifs reflect the individual experiences of each person, but certain patterns are nearly universal.

Shamanic journeys are designed to deliberately confront places or inhabitants in the personal microcosm. While the experience may not be entirely scripted from start to finish, the intent is made clear. What happens once the journey is underway depends entirely on the mind of the traveler. Nonetheless, a successful journey generally results in the release of a bad habit or the introduction of a healthier pattern of thinking. The manifestation in the OSC may take a certain amount of time to come to fruition; initiations in general are often catalysts that lead to periods of change, rather than causing all the change at once. Repeated journeys are used to fine-tune the overall effect that’s desired. In the end, though, the hard work pays off, and the journeyer finds hirself in a much healthier place****.

Most of what I’ve covered thus far has been setting the stage for my primary idea: that Neon Genesis Evangelion contains, among other things, a remarkable portrayal of the shamanic journey within the personal microcosm. I wanted to explain my understanding of both shamanic techniques and psychological magic to provide some context, as both of these are open to quite a bit of interpretation. Now we get to dig into the meat of the concept.

Shinji’s Initiation

Anno didn’t waste any time in incorporating the motif of the journey into NGE. The very first episode shows us the reluctant initiate, Shinji, being thrust into a role he wasn’t entirely sure he wanted in the name of helping his community survive. In many indigenous cultures people chosen to be shamans weren’t exactly enthusiastic about the situation. Some would-be shamans were made aware of their potential by being thrust into an altered state of consciousness by an experience, or through a serious illness. Those who survived this initial ordeal were often none too happy about their fates. Despite what expensive weekend seminars claim, traditional shamanism was (and still is) a full-time career, fraught with physical, psychological and spiritual dangers. The shaman may have been a revered figure, but s/he faced injury, illness and death on a regular basis, whether through the application of natural psychotropics (an allergic reaction or wrong dose could be highly problematic) or through the attacks of rival shamans. Additionally, the psychic strain of facing one’s own demons as well as those of others was no walk in the park. Today’s New Age shamans have clipped the fangs and claws of their enemies; Shinji, on the other hand, had no such luxury. Intuition and the aid of elders (the members of NERV, the organization that designed and maintained the Evas) were all Shinji had to go on in his first experience with the Eva Unit 01. An Angel attack on the day he first arrived at NERV headquarters required him to pilot Unit 01, as the only other local pilot at the time had been gravely injured.

Shinji, as with other pilots, was placed in the Eva by way of an entry plug filled with an amnion-like fluid (and yes, there is quite a bit of symbolism of rebirth in NGE). The Eva itself symbolizes the SSC—powerful, and dangerous if not controlled properly. It’s no coincidence that in order for the Eva to function properly there had to be a certain level of psychological synchronicity between it and the pilot. Just as the shaman has to be able to fully access the SSC without distraction, so the pilot must meld hirself with the Eva. To lose that connection with the altered state of consciousness in the middle of the journey/battle spelled disaster, as later episodes demonstrated (but we’ll cover that later).

Not surprisingly, despite a high rate of synchronicity with Unit 01, Shinji’s first battle was very nearly a loss. Unfamiliar with the method of piloting an Eva, he took a pretty serious beating from the attacking Angel. What saved him was the berserker fury that overtook him as the stress of the fight pushed him over the edge of sanity.

This initial vacillation between near-helplessness and uncontrollable altered states is common in early stages of shamanic experience (as well as magical practice in general). Novices are guided by more experienced practitioners precisely because a healthy balance may take a while to attain. SSC and other altered states are not easy to pick up without practice, and newcomers to magic of any sort often experience great variation in the success of their workings. Time and effort reveal the most consistent techniques to be used by the individual.

Over the course of the series, Shinji improves his synchronization with Unit 01, as well as his ability to defeat the Angels as they arrive. In the same way, the novice continues to practice until the SSC comes naturally, and the focus becomes about the tasks at hand rather than simply maintaining SSC. But the challenges that present themselves in the course of training aren’t limited merely to the external. Even as he improved his ability to fight Angels, Shinji found the barriers between his conscious and unconscious mind breaking down.

The Shell Cracks

The latter half of the series includes an increasing number of instances in which the viewer is given disorienting looks into the psychological processes of the pilots. These deal primarily with identity. Rei Ayanami, for example, is essentially a created human. Her theme is “Who am I, and where did I come from?” Asuka Langley Soryu, on the other hand, is an incredibly self-centered girl who quite openly focuses her entire identity on her ability to pilot Unit 02. Shinji combines elements of both of these themes, exploring the idea of what exactly identity is, and how both internal and external influences create it.

The first time a person is blatantly confronted by a previously hidden part of the self, it can be an incredibly frightening event, regardless of how it occurs. We use symbolism as a way of approaching ourselves, whether through shamanism or therapy. Symbols allow us just enough distance to be able to confront a new concept or aspect of ourselves, without divorcing ourselves from it entirely. This doesn’t take away the terror we may feel, but it does help us to face that fear. At some point, though, the symbols may break down into pure internal dialogue and stream of consciousness. The masks are taken off, and we confront ourselves with nothing to distract us.

The final five episodes see an increase in the amount of psychological exploration of the characters, particularly the pilots. In Episode 22, Asuka is attacked by an Angel that manages to penetrate her mind, breaking her connection to Eva Unit 02. Questions that pierce the deepest parts of her psyche flood unbidden into her mind, and the viewer is given an intimate look at what makes this arrogant, bossy person who she is—insecurity and fear of loss of identity.

It’s at this point that it becomes clear that the Angels are not merely enemies out to destroy the physical structures of Tokyo 3, but to also tear down the barriers of the mind, forcing people to face themselves. The battle suddenly shifts from an external one, with an enemy that is separate from the self, to a fight that is wholly internal. Similarly, the shamanic journey goes from being an out of body experience to a plunge into the depths of the self. All the symbols and entities serve, not to draw the practitioner out, but lead hir further inward.

This level of self-awareness is terrifying, and its vehicles are initially demonized. Humanity in general fears what it doesn’t understand, and in NGE the employees at NERV are scrambling to try to explain the Angels from an external, scientific, rational perspective. The true answer, though, lies within: the Angels are guides to the personal microcosm, and they are feared because they bring forth such ordeals.

The Final Confrontation

The 24th episode ends with Shinji destroying the last Angel, who has taken the form of a teenager and become a pilot himself. This final infiltration of NERV’s defenses allows the Angel to fulfill the purpose that all the Angels seem to ultimately possess—opening people to themselves.

At one point, the Angel and Shinji share a very tangible sexual tension. While it is never fully consummated, it should be remembered that in a magical sense sex often symbolizes great spiritual intimacy, rather than merely physical. A dream or vision of making love to a god or spirit can represent a deeper connection with that entity and/or what s/he represents. The situation between the Angel and Shinji is sufficient to emotionally open the latter far enough that the former can plant the seed of awareness.

This becomes crucial at the end of the 24th episode, when Shinji, piloting Unit 01, crushes the Angel and simultaneously releases the final blockages in his mind. Episode 25 clearly shows the Angel’s death as the catalyst for the stream of consciousness that composes Episodes 25 and 26 as a whole. As the Angel insisted right at the very end that it was time to die, so he was also reminding Shinji that the time had come to let his fear of himself die, and move on into the next stage.

Some people really dislike the last two episodes. Episode 25 in particular can be tough to follow, as it is a constant flow of the internal thought processes of the various characters. Both can be very surreal. However it was these two episodes, particularly 26, that really wrapped up the psychological aspects of the series for me.

One of the main themes of NGE is the search for identity. Rei, Asuka and Shinji felt that their identities were shaped wholly by the fact that they were Eva pilots and that if they were removed from that position that they as individuals would cease to exist. Rei realizes that her existence depends wholly on her purpose as a NERV pilot; her new bodies are created only as long as her function lasts. While Episode 22 went into detail on Asuka’s perspective of her role as a pilot, her thoughts and Rei’s are woven into a supporting role when Shinji’s psyche is displayed in 25 and 26. Shinji follows the questions and threads in his mind from why he pilots his Eva (which is a crucial question throughout) to why he feels that he must please others, and why he feels he can’t have an identity outside of his achievements. He learns that in the end he is the one who is in control of his perceptions, whether he pilots an Eva or not, and that while he can’t control all of the limitations that are placed on him, he can control how he chooses to react to them. This includes acknowledging the effects on identity that his environment and the people around him have, while understanding that ultimately his identity is shaped by his perception of himself.

I find this to be an incredibly empowering revelation. Both in America and Japan, what one does is considered to be the equivalent of one’s value. This can create unhealthy pressure, especially if societal or familial expectations grate against the budding individual. Too much pressure can cause depression, as well as an underdeveloped idea of identity, or one that relies primarily on the perceptions of others.

Is this self-centered? Well, yes, in the sense that our perception starts from the self. And our value is shaped by perception—do we let others’ perceptions of us supersede our own perception, even though the latter is the primary influence at all times? But it is not selfish to understand that the most important person to place value on me—is me. Think of it this way. If I’m feeling crappy about myself, beating myself up and telling myself I suck, then it doesn’t matter how many times other people tell me that I’m a wonderful person. If I don’t believe, if I don’t perceive, that I am a wonderful person, then it makes no difference what anyone else says.

Conclusion

The question that the dialogue keeps turning back to, especially in episode 26, is “Why do you pilot Eva?” The ultimate answer is, “To find my identity”. This is the same answer that could come from the person who journeys into the psyche: “Why do you journey?” “To find my identity”.

When we enter into ourselves and go past our everyday barriers, we find parts of ourselves we never knew existed. In the same way, Shinji and the other pilots found that the more they piloted their Evas in confrontations with the Angels, the more they learned about themselves. The entrance to the Eva is also the entrance to the microcosmic Otherworld; the pilot and the shamanic journeyer are one and the same.

As I continue in my own self-exploration and refining myself as an individual, I have no doubt that NGE will be a valuable allegorical tool in helping remind me of some of my goals in those efforts. Like Shinji, though I am twice his age, I still seek to define myself as an individual and feel confident in that identity. My internal demons are also my Angels, acting as guides and torturers through my personal Otherworld. The SSC is my Eva, which I use to traverse these frightening yet familiar places.

One final point: it’s revealed by the end of the series that the Evas are created from the first Angel, and that there is an Angel in each one. When we take on a SSC, we access that Angelic part of ourselves, the aspect that is not afraid to explore or confront. From a purely psychological viewpoint, we lead ourselves in our journeys and battles; it’s a matter of learning to access that guide. Just as we journey to find other spirit guides and helpers, so must we learn to accept the part of ourselves that breaks down our barriers so that we may view ourselves without self-censorship, no matter how afraid we might be.

• Most cultures do not refer to their magical practitioners or holy people as shamans. “Shaman” is derived from a language found among a few Siberian tribes. In some cases, a self-described shaman may be a fraud; see http://en.wikipedia.org/wiki/Plastic_shaman for more details.

** I place the question marks here since the dichotomies of microcosm/macrocosm, internal/external and psychological/spiritual are not always as clear-cut as may be assumed.

*** In the case of the shaman who goes to retrieve part of the soul of a patient, or otherwise work on another person, it may be suggested that while the shaman may travel into hir own microcosm during the journey, the ritual and the conveying of events that occur during the journey may be sufficient to alter the psychology of the patient. Many traditional shamanic healing rituals are done with a lot of fanfare and community participation which helps to create altered states of consciousness among the patient as well as other participants. This is only from a psychological viewpoint, however, and does not take into account other levels of reality and perception; therefore it is necessarily limited in its scope and possible explanations. For the purpose of this article I’m primarily concerned with journeying into the personal microcosm, not the psychology of another person.

**** Ideally, of course. It’s entirely possible to reprogram yourself in an unhealthy way, both through magical and everyday means. This is why shamanic journeying and related practices are NOT introductory material, especially for the solitary practitioner who may not have access to experienced guides who have been through similar ordeals before. And, again, any magical practice should not be seen as a substitute for professional help already being sought.

Sources

(1) Anonymous (2007). Neon Genesis Evangelion. Retrieved 22 April, 2007 from http://en.wikipedia.org/wiki/Neon_genesis_evangelion.

(2) Webb, Hillary S (2003). Exploring Shamanism: Using Ancient Rites to Discover the Unlimited Healing Powers of Cosmos and Consciousness. Franklin Lakes, NJ: New Page Books, p. 80. See also Harner (ref. below), p. 20–21.

(3) Eliade, Mircea (1964). Shamanism: Archaic Techniques of Ecstasy. New York: Pantheon, p. 5.

(4) Harner, Michael (1990). The Way of the Shaman. San Francisco: HarperSanFrancisco, p. 21

(5) Webb (2003), p. 40

(6) Graham, Nicholas (2007). The Four Powers: Magical Practice for Beginners of All Ages. Stafford, U.K.: Megalithica Books, p. 22–24.

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