Hopkins and Sugerman (2006) and Stone (1991) developed the image of Morrison as a shaman and as a lizard king based on Morrison's development of his role of shaman and the image of the lizard king. This image was Morrison's "existing value structure" at the time of his death, despite Morrison's attempts to change this image. Since “how the big picture develops determines or at least limits the direction of future growth,” Hopkins and Sugerman (2006) and Stone (1991) were working within Morrison's picture parameters. . Thus, the image of Morrison as a shaman and lizard king became coherent and consistent through repetition and served to organize both historical and posthumous ideas about Morrison, standing in for reality. Peter Jan Margry (2008, 145), in “The Pilgrimage to Jim Morrison's Tomb at Père Lachaise Cemetery: The Social Construction of Sacred Space,” writes Stone (1991) “[giving] a whole new impetus to this mythification [ by Morrison]”. “The film,” writes Margry (2008: 145), “partly confirmed the existing image but added new iconographies and powerful narratives. » Popular biographies of Morrison, published since Hopkins and Sugerman (2006), have emphasized the mythic implications of Morrison's life. history, such as the development of the myth surrounding Morrison during his life, his mysterious death and the development of a cult, involving a pilgrimage to his grave in Paris (see Davis 2005; Densmore 1990; Henke 2007; Hopkins 2010; Mazerak 1999 Riordan and Prochnicky 2006). The importance of understanding Morrison as a shaman relates to the origins of attribution. Morrison, by characterizing himself as a shaman, incited the attribution of a religious aura to middle of paper...... the onal autonomy and archetypal decadence of a rock star. As Morrison has not been the subject of a study of commodification, as Presley has been, the study of Morrison as a commodity and his religion as a "religious figure" warrants further study. Ultimately, to understand the development of a religious aura surrounding Morrison, and Morrison as a "religious figure", all aspects of his life and image must be considered. Historically, his life, his self-propagated myth, his image, his death and his potential as a commodity. Posthumously, his popular myth, the pilgrimage to his tomb and the commodification of his image. Morrison as a shaman and lizard king is only one reason for his religious aura; his contribution to the development of popular myth, as well as the central values ​​contained in his image, contributed to the idea of ​​Morrison as a "religious figure »..”