The trickster is a very important archetype in the history of man. He is a god, yet he is not. He is the wise-fool. It is he, through his creations that destroy, points out the flaws in carefully constructed societies of man. He rebels against authority, pokes fun at the overly serious, creates convaluted schemes - that may or may not work - plays with the Laws of the Universe and is sometimes his own worst enemy. He exists to question, to cause us to question & not accept things blindly. He appears when a way of thinking becomes outmoded needs to be torn down built anew. He is the Destroyer of Worlds at the same time the savior of us all.

The Trickster lives inside and outside of Time. He is of our world, yet not of our world, so our laws will not always apply. Other symbols, associated with him include keys, clock, masks, infinity among other mythologicla images

Trickster is a creator, a joker, a truth teller, a story teller, a transformer linked to the spiritual frequency changes humanity is experiencing at this time.

We seem most accessible to the synchronistic gifts of the Trickster when we ourselves are at or near boundaries or are experiencing transition states - periods of major life transitions seem to be occasioned by an abundance of meaningful coincidence. Personal growth sees not only to facilitate synchronicity, but in turn to be facilitated by it. As an archetype, the Trickster, the boundary dweller, finds expression through human imagination and experience.

The Trickster is the Alchemist

The part of you that transforms

We live in a dual reality - opposite polarities - yin /yang - male/female - good/ evil - God/Devil or Trickster.

Our reality is created by electromagnetic energy fields - the poles (North and South) - positive and negative energy.

This is much like a game. In order to win the game you must create balance. You can beat the trickster if you ignore that which he brings as challenges.

The Trickster is not just one soul acting alone. He is part of each of each of us as we are all created from by source. He is our polar opposite - the god and the trickster - who exists in each of us and shows itself from time to time. We see it in the little devious/devilish things we do. He is the child in many of us - the sometimes self centerd aspect that wants immediate gratification at any cost.

Our souls come into 3D to play many different roles - some of them may not be the best. The trickster 'stirs the pot' and creates the Drama while we are here.

When you abuse someone - that is the trickster in you - showing itself. When you allow yourself to be abused and remain stagnant in your life - the trickster aspect of you is in control.

The trickster is the unconscious mind at work vs. the conscious mind.

The trickster seems to have supernatural powers which help him perform his tricks. He lives, dies, comes back, shapeshifts - all sorts of magic as our reality is nothing more than an illusion.

There are times the Trickster brings lessons that we came into 3D to experience. Notice that I call the Trickster HE. This represents the masculine side of our polarity - the aggressive side that deals with the lower frequency emotions - fate, jealousy, anger, self destruction, rage, depression (the lower chakras).

On the other side we have the feminine polarity - intuition, creativity, spiritual awakening, healing, compassion, helping, nurturing, loving unconditional without judgement and allowing every thier own experiences - (higher chakras).


Planet Saturn and the Trickster

Saturn, the grim reaper, rules responsibilities, restrictions and limitations you are apt to encounter, and the lessons you must learn in life. He does not deny or diminish imagination, inspiration, spirituality, or good fortune, but he does demand that these things be given structure and meaning. The karmic lessons we have come to experience and overcome in this lifetime are expressed by Saturn.

Saturn is a great teacher if you allow it to be so. If you resist, then you feel like you have been dealing with the Trickster. It takes being a spiritually mature person to move beyond the Trickster and to embrace Saturn the Teacher. It means moving beyond feelings of limitation, vengeful behaviors, stinginess, bitterness, selfishness, fear, ridigity and narrow thinking.




The Trickster takes on many guises in our 3D drama - some we easily recognize and others that are more obscure:

  • Devil
  • The Fool - Tarot
  • The Magician
  • The Clown
  • The Jester
  • The Villian
  • The Destroyer
  • Mars The Warrior
  • Evil Witches and Warlocks - those who use power to harm and abuse others
  • Entities that fall under the heading Cryptozoology


    Trickster in Mythology - Oral Tradition

    The concept of the Trickster is as much a part of humanity's history as the concept of God.

    All creational myths deal with polarity - good god vs. bad god.

    We are here in 3D as if in a game - holographic in nature - where we are the players but the creator/ creators are outside of the game.

    The Trickster is the energy that allows us to break out of our stereotypes, whether they've been imposed by ourselves, our families, our culture. This is the energy that opens the world of limitless possibilities and it behooves us all to work with it before it destroys us, to touch the Trickster as he touches us.

    There are those who have taken the dark, negative, trickster energy to the max. These are the villians we read about in history - Hitler, Osama bin Laden, Alexander the Great, many of the Egyptian Pharaohs, etc.

    Roles of the Trickster

  • MERLIN

  • THOTH - The scribes who write the games

  • HERMES

  • LOKI

  • KOKOPELLI

  • COYOTE the trickster is teacher, survivor and fool, coyote has inhabited this land we call America much longer than the later arriving humans from Asia, who have only been here about 10,000 years or so. The European refugees who started showing up around 500 years ago and who now act as if they own the place, do not pay as much attention to Coyote as do their indigenous predecessors. The small prairie wolf known as coyote mostly attracts their interest in a long standing, unsuccessful effort at extermination; but this creature with a perpetual bounty on its hide resembling a medium-size dog with a narrow face, tawny fur and a bushy tail, is only one aspect of what native American peoples have called Coyote, Coyote Man and Old Man Coyote.

    In some Native American traditions, Coyote impersonates the Creator, making humans out of mud and bringing into being the buffalo, elk, deer, antelope and bear. In these myths, Coyote-Creator is never mentioned as an animal, though he can and does meet his animal counterpart, coyote; and they walk and talk together, addressing the other as "elder brother" and "younger brother." In these traditions the spiritual and corporeal are brothers who always walk and talk together.

    While coyotes (the animal) are certainly responsible for destroying some domestic livestock, they are important to the larger environment as scavengers and destroyers of rodents. They are omnivorous feeders; they prey on small animals, eat plant matter, carrion and garbage, and they sometimes though not regularly team up to hunt larger animals. They are an invaluable part of a healthy ecology and environment, which sustains all life, including that of domestic livestock.

    That the livestock industry has waged a brutal, unrelenting and environmentally irresponsible slaughter (most of it at taxpayer, not industry, expense) of coyote for more than 100 years is as shameful and scandalous as it is unsuccessful, unnecessary and expensive. That coyote has persisted, prospered and expanded, both in numbers and range, since the livestock industry put a price on his head is an indication of why Old Man Coyote continues to live in the mythology and dreams of native America and in the literature and imagination of its more recent arrivals. Coyote Man is the primordial trickster/teacher of American lore.

    The creature coyote has managed to survive and thrive in the American West in the same (murderous) environment that drove the wolf to the edge of extinction. The coyote learned quickly not to eat the strychnine-laced cow carcasses that ranchers put out to kill predators, but the wolf did not learn. The wolf, despite its recent re-introduction in small populations and limited areas, is mostly gone from the vast territory over which it roamed just 200 years ago. The coyote, equally persecuted and slaughtered in that same time period, has expanded its territory from the plains of central and western America so that now it is found as far north as Alaska, as far south as central America, and from the Pacific Coast to New England. They have been seen in New York City�s Central Park and are currently thriving in the Los Angeles metropolitan area. Coyote/coyote is ubiquitous.

    There are many stories told of Old Man Coyote�trickster, teacher, survivor and fool: he is a hero, always traveling, stupid and awful, outrageous and cunning, foolish and wise, mischievous and often doing good despite himself.

  • RAVEN is famous among the Native Americans of the Pacific Northwest. Raven assumed the divine trickster role, similar to Coyote in other parts of the country. The divine trickster could play the fool and the joker, but the intent of doing so was to teach. Raven is also credited with sheltering the first humans, and with placing the sun, moon, and stars in the proper places in the sky. He was an expert in magic, and brought revelations from the spirit world to those who needed them.

  • Brer Rabbit - The Tar Baby

  • AFRICAN PEOPLE have tales about tricksters (hare, spider, tortoise, etc.), which slaves brought to the New World

  • MAUI OF THE THOUSAND TRICKS - was an ugly, excitable, but quick-witted half-divine, half-mortal trickster who was covered in tattoos. If he didn't like the ways things were, he changed them. And there were many things Maui didn't like. For example, the sun.

    Every day, Maui watched human beings scramble to work, or plant, or cook, or make bark cloth in the few precious hours between sunrise and sunset. There was never enough time, the sun moved too fast, the people suffered. They had no choice but to eat their food raw.

    Maui grabbed his rope and his grandmother's magic jawbone. With a quick flick of the rope, he lassoed the sun and beat the sun-god with the jawbone, until the golden one agreed to move more slowly across the sky. Then Maui looked closely at the sky itself. It hung way too low. With a mighty heave, Maui shoved the firmament up higher.

    The Maui went fishing. His brother wouldn't share their bait, so Maui punched his own nose and used his blood to fish. He hauled in catches so big they became the Polynesian islands.

    In mythology the pranks of the trickster seemed almost a compulsion, something they could not control. The trickster was usually blessed with a curiosity that led them into trouble, but also had a cunning wit to get them out of trouble. He played the Game! Humans would forgive the trickster, knowing that when the gods were plagued by the trickster's wit and arrogance, with the side effects sometimes beneficial to humans. We recognized that at the heart of the trickster was a savior. So even if Coyote caused a great flood because of a theft, he did lead the human race to a better world.

    In oral traditions worldwide, a story of deceit, magic, and violence perpetrated by a mythical animal-human trickster. The trickster-hero is both creator god and innocent fool, evil destroyer and childlike prankster.


    Some people link that to the part
    of our brain called the reptilian brain

    The Reptilian Brain - Good and Bad - The Same Symbols

    God - Prophet - Zarathrustra - Zoroaster

    Sumerian God - Reptoid Alien

    The reptilian brain is the oldest and smallest region in the evolving human brain. It's similar to the brain possessed by the hardy reptiles that preceded mammals, roughly 200 million years ago. It's "preverbal," but controls life functions such as autonomic brain, breathing, heart rate and the fight or flight mechanism. Lacking language, its impulses are instinctual and ritualistic. It's concerned with fundamental needs such as survival, physical maintenance, hoarding, dominance, preening and mating. It is also found in lower life forms such as lizards, crocodiles and birds. It is at the base of your skull emerging from your spinal column. [This is the part I see plugged in as in the movie Matrix.]

    - Accelerated Learning for the 21st Century by Colin Rose

    The Reptilian Brain is the aggression-survival center of our existance. The basic ruling emotions of love, hate, fear, lust, and contentment emanate from this first stage of the brain. Over millions of years of evolution, layers of more sophisticated reasoning have been added upon this foundation-- our intellectual capacity for complex rational thought which has made us theoretically smarter than the rest of the animal kingdom. When we are out of control with rage, it is our reptilian brain overriding our rational brain components. If someone says that they reacted with their heart instead of their head. What they really mean is that they conceded to their primative emotions (the reptilian brain based) as opposed to the calculations of the rational part of the brain. Article continued

    The brain stem is the most ancient part of the brain. It evolved 500 million years ago and is more like the entire brain of present-day reptiles. For this reason, it is often called the 'reptilian brain'. Various clumps of cells in the brain stem determine the brain's general level of alertness and regulate the vegetative processes of the body such as breathing and heartbeat.

    - Mapping The Mind by Rita Carter



    Carl Jung states that the trickster archetype is:

    A primitive cosmic being of divine-animal nature, on the one hand superior to man because of his superhuman qualities, and on the other hand inferior to him because of his unreason and unconsciousness.

    The more civilized we become, the more we will blame a "shadow" for our misfortunes. Like the trickster of old, the shadow represents a quality that isn't accepted into the awareness. It can 'pester' us unmercifully but always has a gift for us - a missing quality, an attitude needed to cope, or self-realization.


    Trickster is at one and the same time creator and destroyer, giver and negator, he who dupes others and who is always duped himself . . . He possesses no values, moral or social, is at the mercy of his passions and appetites, yet through his actions all values come into being. . . . The Trickster myth is found . . . among the ancient Greeks, the Chinese, the Japanese and in the Semitic world. Many of the Trickster's traits were perpetuated in the . . . mediaeval jester, and have survived . . . in the Punch-and-Judy plays and in the clown. (The Trickster, A Study in American Indian Mythology) - Paul Radini

    Few mythological figures have such a remote origin in time and broad distribution among cultures as the one called Trickster. This character has long puzzled its commentators, largely because Trickster defies any purely rational or intellectual analysis. In fact, anyone who has studied any particular trickster story can testify to its disturbing undertones of perplexity and provocation. For Trickster contains a transcendent nature whose epic qualities are truly awesome. We can think, for example, of when Maui, the Polynesian Trickster, snares nothing less than the sun. Yet with all his enormous power he is enormously stupid, the fool of the ages, the epitome or personification of human absurdity.

    Attesting to this essential duality and ambiguity of image are the descriptions of Trickster given us by the scholars. A "bestial, human and divine being," says Stanley Diamond (In Search of the Primitive, ). "A mixture of clown, culture hero and demigod," asserts Weston La Barre (The Ghost Dance, The Origins of Religion, ). We have already seen portions of Paul Radin's references to this strange and contradictory being. What is clear from it all is that this is a figure and a theme which are primal, and which have exercised a permanent fascination for mankind since civilization's dawn and probably even before. They are omnipresent, ambivalent, tragicomic. By such tokens we know the myth obviously has something of immense importance to tell us. But what?

    In world mythologies Trickster's guises are legion; so much so that a well-known commentator, Joseph Campbell, has called him the "Hero with a Thousand Faces (The Hero With A Thousand Faces, Bollingen Series XVII, Princeton University Press, Princeton, N.J.,)." He is Krishna as the World Magician, tricking all -- men and gods -- by his playful ruses as an incarnation of Vishnu, Lord of the World. He is Manabozho or Hare of the Algonkian peoples, whose father, Earthmaker, sent Hare to be born of a virgin as a human being in order to destroy evils threatening mankind. He is Eshu, the trickster-divinity of Yorubaland in West Africa; Raven of the Eskimos and Northwest Coast Amerindians; Loki, if not Odin, of Norse tradition; Coyote or Wolf of western North American native peoples; and, as noted, Maui of Polynesian mythoi. He is also Hermes of early Greek mythology; but a young Hermes, seen before he became a hero and benefactor to man. And in this we have a clue.

    For under whatever name, Trickster, as some like Campbell and Radin have noted, evolves. This outlandish yet remarkable thing in human form learns, grows in understanding, changes and, at a certain point in his adventuresome blunders, is transformed. Until that moment, however, Trickster keeps changing shape and experimenting with a thousand identities, including shifts in sex, in a seemingly never-ending search for himself. During all this he inflicts great damage on those around him and also suffers innumerable blows, defeats, indignities, and dangers resulting from his thoughtless, reckless forays. On entering upon existence he is first seen as a blurred, chaotic, hardly unified being, having no self-knowledge or life-knowledge, despite his divine parenthood. It is only later on in his peregrinations that Trickster emerges as a culture hero, demigod, and savior of peoples. But this occurs only after his transformation or self-integration takes place, and brings to the fore the great and epic qualities initially given him by his divine progenitor.

    Many scholars seem to have missed or ignored the full significance of the paradox that Trickster becomes Hero-Savior, and some separate the two cycles as though they were unrelated. There is some justification for this, because different cultures have emphasized sometimes this and sometimes that part of this particular myth. Unless a scholar is alert the connections can be overlooked, as Campbell notes:

    In the later stages of many mythologies, the key images hide like needles in great haystacks of secondary anecdote and rationalization; for when a civilization has passed from a mythological to a secular point of view, the older images are no longer felt . . .
    Wherever the poetry of myth is interpreted as biography, history, or science, it is killed. The living images become only remote facts of a distant time or sky. . . . temples become museums, and the link between the two perspectives is dissolved.

    Nevertheless the unity of Trickster with Hero-Benefactor is clear in a great number of the mythoi. The hero must trick the gods of their wealth, steal it, and in some manner make it available to humankind. This heavenly treasure usually is "fire" or is related to it. Raven steals the gods' fire sticks. Maui goes against Mahu-ika, the guardian of fire, to get it and bring it back to the people. In Greek myth it is Prometheus who does this. The many references to the sun-snaring feat of Trickster-turned-Hero extend illustration of this development (Katharine Luomala, Oceanic, American Indian, and African Myths of Snaring the Sun, Bernice P Bishop Museum Bulletin 168, Honolulu, 1940; reprinted by Kraus Reprint Company, N.Y, 1971). The hero who deceives, slays, or by his "wiles" appeases the gods, is honored as a savior of the world.

    Trickster's hero qualities were present, then, from the very beginning of his career. But they lay dormant, in seed, until he decided to exercise them, which he did only after a long and painful process of trial and error, growth and metamorphosis. For in all of his manifestations Trickster remains a primordial being of the same order as the gods, despite his prolonged sojourn in the human condition. In a fine study of New World myths, Daniel G. Brinton traced the trickster figures of this hemisphere to an original high god of light (Myths of the Americas, originally published in 1868; reprinted by Multimedia Publishing Corp., Blauvelt, N.Y., 1976; pp. 172-207). For traditional peoples light, fire, and sun are words that have always had a double meaning. While they certainly stand for the physical things named, they also and more importantly stand for the spiritual reality behind these. Fire is the illumination of consciousness or direct knowledge. Light is such interior knowledge. Sun refers to the spirit of the sun: the source of the life and light and fire of knowledge in our system. And it is with such peoples that the poetry and transformative power of Trickster as the "enemy of boundaries" -- adopting Karl Kerenyi's penetrating phrase -- has remained alive and strong.

    No matter how often scholars have analyzed this myth in the attempt to reduce it to any strictly rational value, it endures in all of its polyfaceted and multileveled grandeur. To restrict understanding of it merely to one or two of its features would be to rob us of its unusually important meaning. For serious reflection upon the myth in all of its world variety brings a conviction that it can refer only to the evolution of human consciousness and the full range of phases and multiple colorations which this implies. Yes, the evolution of our consciousness, but from a gigantic perspective and nothing less; one which carries us back to the fabulous illo tempore: into the night of time millions of years ago to the magic moment of first creation, that, dawn time "when first the world was born" and we "walked with the gods."

    From the initial dimness of a consciousness newly-born, lacking any real integration of its components, and having forgotten his divine mission, we follow Trickster as his awareness steadily comes forth in ever greater measure. We watch as the self-knowledge of this inchoate entity develops, bringing with it strength, remembrance, and a firmer sense of identity -- all this until, at a certain point, by capturing the fire of inner illumination from the gods, he gains a full measure of self-consciousness or self-recollection, and can act to benefit mankind. To use Jungian terms, the Unconscious within himself has been transmuted into the Conscious, bringing lucidity of spiritual vision of self and the universe. It is Radin, again, who asks the question and reaches the conclusion:

    Is this a speculum mentis* wherein is depicted man's struggle with himself and with a world into which he had been thrust without his volition and consent *[Speculum mentis, Latin: "mirror of the mind."]? . . .
    On the basis of the very extensive data which we have today from aboriginal tribes it is not only a reasonable but, indeed, almost a verifiable hypothesis that we are here actually in the presence of such an archaic speculum mentis.
    Our problem is thus basically a psychological one. In fact, only if we view it as primarily such, as an attempt by man to solve his problems inward and outward, does the figure of Trickster become intelligible and meaningful. -- Paul Radin, op. cit., p. xxiv.

    Radin's insight emerges from a profound study of years of this mythological phenomenon. It converges remarkably with an unusual injunction or "golden precept" offered in the Orient to beginning seekers of spiritual reality:

    The Mind is the great Slayer of the Real.
    Let the Disciple slay the Slayer.
    -- H. P. Blavatsky, The Voice of The Silence, Theosophical University Press, Pasadena, 1957; p 1.

    Here is an arresting insight into the nature of our mind. We learn that mind can cause us to misperceive the true nature of things -- first and foremost, of ourselves -- and we are advised to overcome it. For obviously we are not told to destroy the mind, that marvelous instrument of perception and analysis which we possess by virtue of evolution, only to master that power it has which in classical Eastern thought is called maya or "illusion." This is clear when, later, the same source says:

    For mind is like a mirror; it gathers dust while it reflects. It needs the gentle breezes of Soul-Wisdom to brush away the dust of our illusions. Seek O Beginner, to blend thy Mind and Soul. -- Ibid., p. 26.

    And here is a further discernment: the mind must be dual in its powers. While it can blur our perception of the real, it is paradoxically the faculty in us that -- properly employed -- can carry our vision beyond the data of the mere brain and the senses. Our mind is not the sum total of our consciousness, then. And it is when we fall into the error of believing this to be so that mind tricks us. Only when we use mind to free ourselves of such limitations can it work the transformation releasing us into the full consciousness of our complete being, allegorized in the sun-snaring episodes of the mythoi, the seizing of the divine fire of knowledge.

    Many Amerindian peoples, to say nothing of traditional cultures elsewhere, knew this and were fully aware of the pernicious effects which could result for the community when people thought with the brain alone and forgot the thought arising from the heart. In their mythoi we see Raven and Coyote hilariously doing everything their cultures forbid to its members, and other myths have Trickster doing everything ritually backward. In fact, with the Lakota of the great plains the trickster was made a permanent asset of the community in the person of the medicine-men known as the Thunder Dreamers or heyokas, the "clowns." Only the heyokas were permitted to do all acts in reverse of the usual order. Whenever an ugly situation developed resulting from misunderstandings and misapprehensions among the people, the beyoka would burst upon the scene with his clowning and cavorting. Seeing this strange performance was usually enough to restore good humor and restraint to those embroiled in the matter, allowing a more humane solution to be reached and protecting the community from itself. The heyoka was a living speculum mentis whose contribution was to help transform the trickster in us into the beneficent hero for the good of the whole.

    
    
    
    
    
    

    Prometheus The Trickster Trickster Makes This World: Mischief, Myth and Art - Margaret Atwood Hermes, Trickster Huehuecoyotl, the Old, Old Coyote Native American Trickster Tales Trickster at the Crossroads Three African Trickster Myths The Mythic Tarot Deck

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