comm
i
tted the c
r
ime of mis
placed concretene
ss because
it is not an act
ual woman or
an actual
birth canal
through wh
ich
th
e healer
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irit helpers fight th
eir way in searc
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h of the real woman's abducted soul,
but instead a spiritual copy
of woman-of woman in gen
eral, of the Great Mother wh
o gave birth to
all things! Remember the Or
igin of the World, th
e origin of the genipa
plant, for instance? The po
int according to Cha
pin is that to understand
this song you have to r
ealize tha
t there are two sets of
(what I call) mimesis; the one between t
Facilities
he laboring
woman's
body and
the copy of that repr
esented by her "soul," a
nd the second, the mimetic
conjunction bet
ween this soul a
nd what he calls the spirit
ual cosmos.
Of the fir
st mimesis Chapin says that to
those wit
h supernatural vision, the
soul of the woman is: . . .
in every detail id
entical in appea
rance and behavior to
the body in w
hich it is housed. In o
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ther words the '
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soul' is a 'spiri
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tual copy' of the
physical
body. Every organ
of a person's body has its spiritual counterpart, and the 'so
ul' of a pre
President of Tech
gnant woman is
also pregnant and will suffer from thos
e symptoms she may experience at the l
evel of consciousness. (4
29-30) And he adds that the two levels of reali
ty, spiritual and substantia
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l, are seen by the Cuna as di
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stinct ye
t complemen
tary, and that the cu
ring song, the
Muu-Igala, refers to
Opportunities
the spirit
ual "rather than the phy
sical leve
l of r
eali
ty."
IERA
(430)
Copyright
(Here we en
counter once mo
r
e, in
cidentally, my notio
n of "ma
gical mimesis
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