Endnotes
Prologue
1. See chapter 26 of Robert Graves's weird but wonderful work, The White Goddess (New York: Farrar, Straus and Giroux, 1966). The title of that chapter, by the way, is “Return of the Goddess.” For my own earlier take on the return of the Goddess theme, see my essay, “From Darkness to Light: A Philosophical Musing on the Hanukkah Myth, the Return of the Goddess, and the End of Religion,” in Mythosphere 1:4 (1999). pp. 463-506.
2. Albert Camus, The Myth of Sisyphus: And Other Essays, trans. Justin O'Brien (New York: Knopf, 1955). p. 37.
3. J. G. Frazer, The Golden Bough: The Roots of Folklore and Religion (New York: Avenel Books, 1981). p. 12.
4. Lewis Spence, An Encyclopedia of Occultism (New Hyde Park, N.Y.: University Books, 1960). p. 260.
5. Joseph Campbell with Bill Moyers, The Power of Myth (New York: Doubleday, 1988), p. 29.
6. Thomas Carlyle, On Heroes, Hero-Worship and the Heroic in History, ed. Carl Niemeyer (Lincoln: University of Nebraska Press, 1966), p. 54.
7. Joseph Campbell with Bill Moyers, The Power of Myth (New York Doubleday, 1988), p. 71.
8. Willis Harman and Howard Rheingold, Higher Creativity: Liberating the Unconscious for Breakthrough Insights (Los Angeles: J. P. Tarcher, 1984). p. 76.
Chapter 1
1. Bertrand Russell, “The Expanding Mental Universe,” in Bertrand Russell, Basic Writings: 1903-1959, ed. Robert E. Egner and Lester E. Denonn (New York: Simon and Schuster, 1961), p. 398.
2. R. G. Collingwood, Speculum Mentis or The Map of Knowledge (Oxford: Clarendon Press, 1924). p. 35. The best critical introduction to Collingwood's thought remains Louis o. Mink, Mind, History, and Dialectic: The Philosophy of R. G. Collingwood (Bloomington: Indiana University Press, 1969).
3. David Bohm, Wholeness and the Implicate Order (Boston: Routledge and Kegan Paul, 1980). p. 55.
4. See C. N. Cochrane, Christianity and Classical Culture (Oxford: Oxford University Press, 1980), p. 418.
5. Edmund Gosse, Father and Son (New York: W. W Norton, 1963).
6. For perspective on recent battles, see Claudia Johnson, Stifled Laughter: One Woman's Story about Fighting Censorship (Golden, Colo.: Fulcrum, 1994).
7. Hans Reichenbach, The Rise of Scientific Philosophy (Berkeley: University of California Press, 1951), p. 27.
8. As I discuss further on in the text, for certain reasons I prefer the term “sensitive” to “psychic”-and I believe that Ingo Swann does, too. Yet I persist calling him a “psychic” (and have used the term elsewhere in the book as well) for reasons of convenience. Too many people are familiar with the term, and to pretend it doesn't exist might be misleading.
9. Ingo Swann, “An Autobiographical Essay Regarding Psi and Exceptional Human Experiences,” Exceptional Human Experience 15:2 (December 1994), pp. 160-171.
10. Swann's story of his involvement with parapsychology and, subsequently, the remote viewing project at SRI International can be found on his website www.biomindsuperpowers.com. See also his books Everybody's Guide to Natural ESP (Los Angeles: J. P. Tarcher, 1991) and Your Nostradamus Factor (New York Fireside, 1993). The other “must” reads for those interested in an accurate understanding of remote viewing are the four books by Joe McMoneagle: Mind Trek (1993), The Ultimate Time Machine (1998), Remote Viewing Secrets (2000), and The Stargate Chronicles (2002). All four are published by Hampton Roads.
11. Swann, “An Autobiographical Essay,” p. 161.
12. Swann, Your Nostradamus Factor, p. 65.
13. Chief Luther Standing Bear, My Indian Boyhood (Lincoln, Nebr.: University of Nebraska Press, 1988), p. 13.
14. Bear Heart with Molly Larkin, The Wind Is My Mother (New York: Clarkson Potter, 1996), p. 4.
15. William James, The Varieties of Religious Experience (New York: Modern Library, 1936), p. 490.
16. Standing Bear, p. 13.
17. In a posthumously published essay, “How to Build a Universe That Doesn't Fall Apart Two Days Later,” included as the introduction in a collection of short stories, I Hope I Shall Arrive Soon, edited by Mark Hurst and Paul Williams (New York: St. Martin's, 1985), p. 4.
18. Colin Wilson, Mysteries (New York: Putnam, 1978), pp. 269-270.
19. Brian Weiss, Messages from the Masters (New York: Warner Books, 2000), p. 229.
20. It was the late 1980s when I finally got hold of a reprint of Layard's original (1944) work. See John Layard, The Lady of the Hare: A Study in the Healing Power of Dreams (Boston: Shambhala, 1988).
21. Hal Zina Bennett, Spirit Animals and the Wheel of Life: Earth-Centered Practices for Daily Living (Charlottesville, va.: Hampton Roads, 2000), p. 29.
22. Ibid.
23. Marie-Louise von Franz, An Introduction to the Interpretation of Fairy Tales (Dallas, Tex.: Spring, 1970), p. 90. See also: von Franz, Archetypal Patterns in Fairy Tales (Toronto: Inner City, 1997), p. 169.
24. Bennett, Spirit Animals, p. 77.
25. Edward S. Curtis, Native American Wisdom (Philadelphia, Penn.: Running Press, 1993), p. 30.
Chapter 2
1. Fray Diego Durán, The Aztecs: The History of the Indies of New Spain, trans. Doris Hayden and Fernando Horcasitas (New York: Orion, 1964), p. 94.
2. See: Ian Stevenson, Twenty Cases Suggestive of Reincarnation, 2d ed (Charlottesville: University Press of Virginia, 1974). Recently, Dr. Stevenson's work has been popularized by the Philadelphia writer Carol Bowman in her two fascinating books, Children's Past Lives (New York: Bantam, 1997) and Return from Heaven (New York: HarperCollins, 2001); and also by Tom Shrader, an initially skeptical Washington, DC, journalist who investigated Stevenson's work in his book Old Souls (New York: Simon and Schuster, 1999).
3. Michael Talbot, Your Past Lives: A Reincarnation Handbook (New York: Harmony Books, 1987), pp. 1-2.
4. Michael Talbot, Mysticism and the New Physics, 2d ed. (London: Arkana, 1992), p. 134.
5. John Neihardt, Black Elk Speaks: Being the Life Story of a Holy Man of the Oglala Sioux (New York: washington Square Press, 1972), p. 205.
6. See, for example, her Adventures in Consciousness (Englewood Cliffs, N.J.: Prentice-Hall, 1975) and Psychic Politics (Englewood Cliffs, N.J.: Prentice-Hall, 1976). Psychologist Roger Woolger is one of the few past-life therapist/ researchers to have appreciated the distinctive originality of Jane Roberts's view of reincarnation and the way it departs from both the orthodoxy of Eastern traditions, and what Woolger himself describes as the “well-worn Theosophical platitudes” characteristic of Western adaptations (Roger Woolger, Other Lives, Other Selves: A Jungian Psychotherapist Discovers Past Lives [New York: Bantam, 1988], p. 60). As Woolger noted in an interview with (the now defunct) Common Boundary magazine in 1987, Jane Roberts's view is neither viciously cyclical (like the Eastern view) nor straightforwardly linear and progressive (like the evolutionary doctrine of Madame Blavatsky and other Western esoterics), but holographic (“On Past-Life Therapy: An Interview with Roger Woolger,” Common Boundary 5:6 [November/December 1987]). According to Roberts, all time is simultaneous and the whole of the greater self is equally present, albeit in somewhat different permutations and combinations, in each “incarnation” or personality, all of which exist at once, or in what she called a “spacious present.” Hence the possibility (which I mention in chapter 7) of what Roberts called “bleedthroughs,” not only from “past” to “future” selves, but also from “future” to “past” lives.
7. Joseph Chilton Pearce, Magical Child: Rediscovering Nature's Plan for Our Children (New York: Bantam, 1980).
8. Joseph Chilton Pearce, Spiritual Initiation and the Breakthrough of Consciousness: The Bond of Power (Rochester, Vt.: Park Street Press, 2003), p. 105. (Originally published by Dutton in 1981 as The Bond of Power)
9. Ibid.
10. Joseph Campbell, Transformations of Myth through Time (New York: Harper and Row, 1990), p. 183.
11. Ibid.
12. Layne Redmond, When the Drummers Were Women: A Spiritual History of Rhythm (New York: Three Rivers Press, 1997), pp. 152-153.
13. Ibid., p. 152.
14. For years this impression baffled me, in the sense that I could find no independent corroboration for this kind of experience. I didn't doubt what I'd felt, but it seemed that no one else shared such feelings. (I could even recall as a child treating certain chairs in our house as living, sentient beings.) Then, years later, I came across the animism of Native Americans, which most commentators (both scientific and religious) derided as “primitive,” “childish,” and “superstitious.” Yet here was the confirmation I'd sought. Thus, Bear Heart: “What Western society calls ‘inanimate objects'—rocks, jewelry, clothing, even furniture and buildings—my people regard as living entities because there's energy within them that's alive. We call stones ‘rock people”' {p. 82). In our culture, when you give up what you truly know for what other people tell you to believe, you become a sophisticated, thoughtful, mature adult. Sort of ass-backward, isn't it?
15. Ingo Swann, “Remote Viewing: The Real Story,” www.biomindsuperpowers.com.
16. Bear Heart, p. 68.
17. Personal communication with author.
18. On the symbolism of moon and snake, see his exquisite discussion in The Masks of God: Occidental Mythology (New York: VikingPenguin, 1976). pp. 9-17. I first encountered Campbell's writings by accident, while I was doing research for my dissertation at Oxford University back in the mid-1980s (this was shortly before Campbell's death and the subsequent Bill Moyers PBS interviews that made him somewhat of a household name). If it hadn't been for that chance encounter, however, I might never have finished my dissertation. Campbell's scholarship opened up whole new vistas for me. When I returned from my six-month stay in England, I completely revised my dissertation and eventually finished it after many false starts. There is an additional irony, and a kind of synchronistic “might have been,” at work here. Years later, I met a woman from the Chicago area who had known Campbell. She informed me that he was still giving occasional lectures at the Jung Institute in Evanston in the late 1970s and early 1980s—around the time that ‘Julie,” the female acquaintance I mentioned in chapter 1, advised me to drop in on the Jung Institute. If I had only followed Julie's suggestion, I might have encountered Campbell in the flesh and been saved a number of trying years of labor. For my own take on Campbell's view of myth and religion, see my article “Was Joseph Campbell a Postmodernist?” journal of the American Academy of Religion 114:2 (Summer 1996), pp. 395-41 7.
19. Arthur Edward Waite, The Pictorial Key to the Tarot (Blauvelt, N.Y.: Rudolf Steiner, 1971). p. 140. It's often difficult to tell if Waite means what he says or whether he's just playing his metaphysical cards very close to the vest in the manner of the old-style “I've-got-a-secret-and-you-don't” forms of Western occultism (“occult” means hidden). It's entirely possible, however, that he really does believe that the lobster symbolizes “the nameless and hideous tendency which is lower than the savage beast” (Ibid.). In the biblical tradition, of course, matter is separate from spirit, and (inspirited) humans are “higher” forms than the “mere” animals, over whom they rule. Thus our own “lower” aspects are negatively identified with animals. This theme was amplified in the mainstream schools of Western esotericism, which accepted the Platonic dualism of the (rational) soul and (passionate, sensuous) body. In his great dialogue, the Phaedo, Plato cites approvingly the doctrine of the Orphic cult that the body is a tomb in which the soul is imprisoned; the physical form being the cause of all evil (in the sense of wrongdoing as well as pain and suffering). And in the Phaedrus Plato compares the body to a “crooked, lumbering animal” that must be mastered by the imperial soul. But compare all of this with Native American teachings: “The white man seems to look upon all animal life as enemies,” writes Chief Luther Standing Bear, “while we looked upon them as friends and benefactors” (Standing Bear, p. l3). And Bear Heart declares, “We didn't consider ourselves above or below nature—we considered ourselves a part of nature…and [we] considered all life forms as [our] relatives, even plants, trees, birds, and animals” (Bear Heart, pp. 164-165).
20. A. T. Mann, The Elements of the Tarot (Rockport, Mass.: Element, 1993). p. 62.
21. Ed McGaa (Eagle Man), Mother Earth Spirituality (San Francisco: Harper and Row, 1990).
22. Bear Heart, p. 128.
23. Jane Roberts, The Seth Material (Englewood Cliffs, N.J.: Prentice-Hall, 1970), pp. 23-32.
Chapter 3
1. See chapters 1 and 2 of Campbell's The Masks of God: Occidental Mythology (New York: VikingPenguin, 1976), pp. 3-95. One of the truly original thinkers about Genesis is the writer (and onetime seminarian) Daniel Quinn. Quinn has his own distinctive view of the historical content of the Adam and Eve story (somewhat different from mine). In addition, he has provided one of the most stinging indictments of the failures of civilization and its religions. See, for example, his novels Ishmael (New York: Bantam, 1992) and The Story of B (New York: Bantam, 1996), the nonfiction work Beyond Civilization (New York: Three Rivers Press, 1999), and the autobiographical Providence: The Story of a Fifty-Year Vision Quest (New York: Bantam, 1995). Even when I disagree with Quinn's particular conclusions, I never fail to find him provocative and illuminating.
2. Compare the Hindu-Buddhist imperative of “breaking the circle” (or cycle) of life with Black Elk's desire to “mend the sacred hoop (circle).” The word-denying/ escaping aspects of Eastern views are often soft-peddled when marketed to Western audiences, and they are certainly less dreary and caustic than old doom and gloom Christian apocalyptics. But there's a world of difference between the metaphysical assumptions and outlook of all the “higher” religions and those of the American Indian tradition, which feels at home in all the worlds—including this one. Which is why when so-called psychic or mystical experiences are viewed through the interpretive lenses of the “higher” religions, the meaning of those experiences becomes distorted and rigidly fixed in ways that do not permit the full opening to transcendence (and further inquiry) they were meant to provide. See my article, “Parapsychology without Religion: ‘Breaking the Circle' or Circling the Wagons?” journal of the American Society for Psychical Research 93:3 July 1999), pp. 259-279.
3. Bruno Bettelheim, The Uses of Enchantment: The Meaning and Importance of Fairy Tales (New York: Vintage, 1977), pp. 212, 299-303.
4. See Jung's essay, “The Philosophical Tree,” in Alchemical Studies, trans. R. F. c. Hull, Bollingen Series XX (Princeton, N.J.: Princeton University Press, 1983). pp. 251-349.
5. Mark St. Pierre and Tilda Long Soldier, Walking in the Sacred Manner: Healers, Dreamers, and Pipe Carriers—Medicine Women of the Plains Indians (New York: Simon and Schuster, 1995), p. 17.
6. See, for example, his essay “Relativity, Relatedness, and Reality,” in Spirit and Reason: The Vine Deloria Jr. Reader (Golden, Colo.: Fulcrum, 1999), pp. 32-39.
7. Bear Heart, pp. 69-70.
8. “Can you answer? Yes I can, but what would be the answer to the answer man?” Line from “St. Stephen,” a song by The Grateful Dead (words by Robert Hunter; music by Jerry Garcia).
9. Elaine Pagels, The Origin of Satan (New York: Random House, 1995), pp. 163-164.
10. Thomas S. Kuhn, The Structure of Scientific Revolutions, 2d ed. (Chicago: University of Chicago Press, 1970). I was introduced to Kuhn's work in 1978, when I was a college undergraduate, by one of my professors. But I accidentally stumbled across David Bohm's magnum opus, Wholeness and the Implicate Order (Boston: Routledge and Kegan Paul, 1980) a few years later. Then I was an unhappy graduate student perusing the shelves of a local bookstore in search of ideas more nourishing than what I was being fed in my classes. I spied the intriguing title on the spine of the book, and that was it.
11. The story of Bohr and Einstein comes from Bohm, who was originally Einstein's protégé. See David Bohm and F. David Peat, Science, Order and Creativity (New York: Bantam, 1987), pp. 84-87. Bohm spent most of his final years discussing the links between his unique holistic vision of the universe and his view of the obstacles to creative thinking, inquiry, and dialogue. See, for example, his Unfolding Meaning (London: Ark/Routledge, 1987) and Thought as a system (New York: Routledge, 1994).
12. Vine Deloria Jr., “If You Think about It, You Will See That It Is True,” in Spirit and Reason, p. 46.
13. “Information may be the body of knowledge, but questioning is its soul.” (R. G. Collingwood, Speculum Mentis, p. 78). For a contemporary perspective on the importance of questioning, see Sam Keen Hymns to an Unknown God: Awakening the Spirit in Everyday Life (New York: Bantam, 1994).
14. Russell Means with Marvin J. Wolf, Where White Men Fear to Tread: The Autobiography of Russell Means (New York: St. Martin's Press, 1995), p. 13.
15. Stephen LaBerge of the Stanford University Sleep Research Center is unquestionably the greatest authority on lucid dreams. See his Lucid Dreaming: The Power of Being Awake and Aware in Your Dreams (New York: Ballantine, 1986).
16. Joseph McMoneagle, Mind Trek (Norfolk, Va.: Hampton Roads, 1993), p. I 03.
Chapter 4
1. Michael Grosso, Soulmaking: Uncommon Paths to Self-Understanding (Charlottesville, Va.: Hampton Roads, 1997), p. 48.
2. Ralph Blum, The Book of Runes (New York: St. Martin's Press, 1993), pp. 137-138.
3. Ed McGaa (Eagle Man), Native Wisdom: Perceptions of the Natural Way (Minneapolis, Minn.: Four Directions, 1995), p. 62.
4. S. M. Rosen, “Exceptional Human Experience 13: Kundalini Awakening in a Hypnagogic State,” Exceptional Human Experience 10 (1992), p. 190.
5. Cited in Mishka Jambor, “The Mystery of Frightening Transcendent Experiences: A Rejoinder to Nancy Evans Bush and Christopher Bache,” Journal of Near-Death Studies 16:2, p. 174.
6. This correspondence was subsequently published in Steven M. Rosen, Science, Paradox, and the Moebius Principle: The Evolution of a “Transcultural” Approach to Wholeness (Albany, N.Y.: SUNY Press, 1994).
7. Raymond A. Moody Jr., Life After Life (Harrisburg, Penn.: Stackpole Books, 1976).
8. I originally read Rhea's account of her NDE in an unpublished paper she sent me soon after we initially became acquainted in the early 1990s. But this paper was subsequently published (in a revised form) as a guest editorial in the journal of Near-Death Studies 16:3, (Spring 1998). pp. 181-204, under the title, “The Amplification and Integration of Near-Death and Other Exceptional Human Experiences by the Larger Cultural Context: An Autobiographical Case.” I am here quoting from the published version of her account (so that the reader may refer to it), which is identical in its essentials to the unpublished version with which I was first familiar. This excerpt appears on pp. 182-183.
9. Susy Smith, The Afterlife Codes: Searching for Evidence of the Survival of the Soul (Charlottesville, Va.: Hampton Roads, 2000). pp. 98-99.
10. Arthur Schopenhauer, “On Various Subjects,” in Essays and Aphorisms, selected and translated with an introduction by R. J. Hollingdale (New York: Penguin, 1970). p. 222.
11. Ibid.
12. Swann, Remote Viewing, chapter 54, p. 7.
13. C. P. Snow, The Two Cultures and a Second Look: An Expanded Version of The TWo Cultures and the Scientific Revolution” (London: Cambridge University Press, 1969).
14. For information on advertising's history I am indebted to “History of Advertising—In Brief,” at www.mediaknowall.com/gcse/advertising/history.html.
15. J. B. Watson, “Psychology as the Behaviorist Views It,” Psychological Review 20 (1913). pp. 158-177.
16. “Little Snow White,” in The Complete Grimm's Fairy Tales, introduction by Padraic Colum, folkloristic commentary by Joseph Campbell (New York: Pantheon Books, 1974). pp. 249-258.
17. Robert Bly, Iron john: A Book about Men (Reading, Mass.: Addison-Wesley, 1990).
18. Marie-Louise von Franz, An Introduction to the Interpretation of Fairy Tales (Dallas, Tex.: Spring, 1970). p. 13.
19. Layard, The Lady of the Hare, pp. 224-226.
Chapter 5
1. Hal Zina Bennett, Write from the Heart: Unleashing the Power of Your Creativity (Novato, Calif.: New World Library, 2001). p. xviii.
2. See Hal Zina Bennett, Zuni Fetishes: Using Native American Objects for Meditation, Reflection, and Insight (San Francisco: HarperSanFrancisco, 1993).
3. Raymond A. Moody Jr., Reflections on Life After Life (New York: Bantam, 1978). p. 15. (The original Mockingbird Books edition was published in 1977.)
4. Moody, Reflections, p. I 7.
5. Carol Zaleski, Otherworld journeys: Accounts of Near-Death Experience in Medieval and Modern Times (New York: Oxford University Press, 1987). p. I34.
6. Ibid.
7. For an argument along these lines, see Michael Grosso, “Psi, Survival, and Transpersonal Psychology: Some Points of Mutual Support,” journal of the American Society for Psychical Research 94:3-4 (July-October 2000), pp. 101-129.
8. Nandor Fodor, The Haunted Mind: A Psychoanalyst Looks at the Supernatural (New York: NAL Signet, 1969).
9. Sidney Saylor Farr, What Tom Sawyer Learned from Dying (Norfolk, Va.: Hampton Roads, 1993). p. 27.
10. Richard Maurice Bucke, Cosmic Consciousness: A Study in the Evolution of the Human Mind (New York: E. P. Dutton, 1969), pp. 9-10.
11. Jacques Vallee, Dimensions: A Casebook of Alien Contact (Chicago: Contemporary Books, 1988).
12. P. M. H. Atwater, “Another Look: The Experience/The Experiencer,” Vital Signs 17:4 (1998), p. 7.
13. Kenneth Ring, Heading toward Omega: In Search of the Meaning of the Near-Death Experience (New York: Quill, 1985), p. 102.
14. Ibid., p. 100.
15. Ibid.
16. Joseph Campbell with Michael Toms, An Open Life: Joseph Campbell in Conversation with Michael Toms, ed. John M. Maher and Dennie Briggs (New York: Larson, 1988), pp. 73-75.
17. John Neihardt, Black Elk Speaks, p. I34.
18. Cherie Sutherland, Within the Light (New York: Bantam, 1995), pp. 179-I85.
19. David Bohm, Thought as a System, pp. 22-23.
20. Which is why the history of the “higher” religions of civilization (both exoteric and esoteric) is a long, bloody story of sectarian schisms and conflicts and drives for total “purification.” Of course, some religious systems are less permeable to outside influences than others (at least that's the way they see themselves). For example, holistic health expert Dr. Andrew Weil has commented in his monthly newsletter on the crusade against soy and soy products launched by evangelical Christians “who believe that soy is an unfit food because it isn't mentioned in the Bible” (Andrew Weil's Self Healing [March 2003], p.2). (And probably also because interest in health foods may lead to an unhealthy interest in self-healing and other forbidden “New Age” concepts. After all, bananas and computers aren't mentioned in the Bible, either, but you don't see fundamentalists launching crusades against them.)
21. Robert Bly with Michael Toms, “Male Naïveté and Giving the Gold Away,” A New Dimensions radio interview with Robert Bly, program no. 2052 (1990).
22. Cited in Elaine Pagels, The Gnostic Gospels (New York: Vintage, 1981), p. I 53.
23. Rhea A. White, “Exceptional Human Experiences and the Experiential Paradigm,” in Body, Mind, Spirit: Exploring the Parapsychology of Spirituality, edited by Charles T. Tart (Charlottesville, Va.: Hampton Roads, 1997), p. 84.
24. Hermann Hesse, Demian, trans. M. Roloff and M. Lebeck (New York Bantam, 1970), p. 102.
Chapter 6
1. Cited in George McMullen, One White Crow (Norfolk, Va.: Hampton Roads, 1994), p. 94. Here's another “almost synchronicity” that, much like my missing out on meeting Joseph Campbell in the flesh, might have saved me much subsequent anguish. In 1974, when I was a high school senior, several of the members of our anthropology class (along with our teacher) were invited by the American Anthropological Association to deliver papers at a symposium to be conducted at the association's annual meeting in Mexico City. (This was the first time that high school students participated in such a way.) We did indeed attend the meeting (some of our group even got to meet Dr. Margaret Mead, the famous anthropologist, who was on our flight from New York to Mexico City). But it somehow escaped my notice that one Dr. Norman Emerson would be delivering a paper entitled “Intuitive Archaeology: A Developing Approach” at the very same meeting. Had I attended that symposium and met Dr. Emerson—well, who knows?
2. Mircea Eliade, Shamanism: Archaic Techniques of Ecstasy, trans. Willard R. Trask, Bollingen Series LXXVI (Princeton, N.].: Princeton University Press, 1964), p. 36.
3. Ibid., p. 66.
4. White, of course, is often the color of purity and rebirth (and also of death). But an ancient Greek legend said that while true dreams passed through gates of horn from their origin in the underworld on their way to the upper realm of humans, false dreams passed through gates of ivory (see Edith Hamilton, Mythology [New York: NAL Penguin, Inc., 1969], p. 40). Perhaps, then, the ivory shoulder of Pelops is also a tacit reference to the shaman's well-known trickster-like qualities.
5. Robert A. Monroe, journeys Out of the Body (Garden City, N.Y.: Doubleday, 1971).
6. This literature is vast and ever expanding. The Institute has literally hundreds of papers in its files. A partial listing through 1994 may be found in the bibliography of Robert Monroe's third book, Ultimate journey. But the literature has grown ever so much since then. For a basic survey of the uses of Hemi-Sync, see Ronald Russell (ed.), Focusing the Whole Brain: Transforming Your Life with Hemispheric Synchronization (Charlottesville, Va Hampton Roads, 2004). The clearest, most accurate, and most succinct explanation of the Hemi-Sync process as it is used in Institute workshops may be found in a paper authored by TMI's research director, F. Holmes (“Skip”) Atwater, entitled “The Hemi-Sync Process,” (June 1999), published by The Monroe Institute (reprints available by request). Psychologist Todd Joseph Masluk recently published a comprehensive two-part study of the Hemi-Sync process and its role in facilitating Exceptional Human Experiences. See “Reports of Peak and Other Experiences during a Neurotechnology-Based Training Program,” journal of the American Society for Psychical Research 92:4 (October 1998), pp. 313-401, and 93:1 (January 1999), pp. 1-98.
7. Robert A. Monroe, Ultimate journey (New York: Doubleday, 1994), p. 109.
Chapter 7
1. Rosemary Ellen Guiley, The Mystical Tarot (New York: Signet, 1991), p. 110.
2. Lame Deer/John Fire and Richard Erdoes, Lame Deer: Seeker of Visions (New York: Simon and Schuster, 1972), p. 135.
3. Monroe, Ultimate journey, p. 273.
4. From “Welcome to Lifeline,” a flyer of The Monroe Institute.
5. McMoneagle, Mind Trek, p. 113.
Epilogue
1. McMoneagle, Mind Trek, p. 113.
2. Paul Feyerabend, Science in a Free Society (London: New Left Books, 1978), p. 96.
3. Charles T. Tart, “States of Consciousness and the State-Specific Sciences,” Science 176:12 (June 1972), pp. 1203-1210. See his follow-up commentary, “On the Scientific Study of Other Worlds,” in D. Weiner and R. Nelson (eds.), Research in Parapsychology 1986 (Metuchen, N.].: Scarecrow Press, 1987), p. 145.
4. See Chares T. Tart, “On the Scientific Study of Nonphysical Worlds,” chapter 13 of Charles T. Tart (ed.), Body, Mind, Spirit: Exploring the Parapsychology of Spirituality (Charlottesville, va.: Hampton Roads, 1997), p. 214.
5. See, for example, his brilliant 1984 essay “Parapsychology's ‘Four Cultures': Can the Schism Be Mended?” reprinted as Chapter 10 of Steven M. Rosen, Science, Paradox, and the Moebius Principle, pp. 167-178.
6. The famous and esteemed Irish medium/sensitive Eileen Garrett (1893-1970) had a most intellectually sophisticated understanding of her abilities. Although originally influenced by the Spiritualist movement (and though she allowed herself to be thoroughly studied by scientists and psychologists), she steadfastly refused to accommodate her experiences to any preconceived conceptual or theoretical categories. For example, she refused to subscribe to the belief that her “controls” (trance personalities) were either merely subconscious fragments of her own personality or the fully independent Spirit Guides that they themselves claimed to be. So she could accept neither the psychological reductionism of “scientific” psychology nor the naive uncritical credulity of old-fashioned Spiritualist doctrine. And this left the door wide open to a genuine inquiry into the nature of the phenomenon-which is exactly what she intended. Mrs. Garrett went on to found the nonprofit Parapsychology Foundation in New York City, which, thanks to her prodigious influence and courageous example, remains a center of genuine inquiry to this day. See, for example, her riveting memoir, Many Voices: The Autobiography of a Medium (New York: Dell, 1969).
7. Joseph Bruchac, The Waters Between: A Novel of the Dawn Land (Hanover, N.H.: University Press of New England, 1998), p. xv.
8. Vine Deloria Jr., God Is Red: A Native View of Religion, 2d ed. (Golden, Colo.: Fulcrum, 1994), p. 67.
9. Ibid.
10. Vine Deloria Jr., “Vision and Community,” chapter in Vine Deloria Jr., For This Land: Writings on Religion in America, ed. James Treat (New York: Routledge, 1999), p. 116.
11. Arthur Schopenhauer, “On Thinking for Yourself,” chapter in Arthur Schopenhauer, Essays and Aphorisms, selected and translated with an introduction by R. J. Hollingdale (New York: Penguin, 1970), p. 91.
12. Deloria, “Vision and Community,” p. 117.