From The SpiritWiki
Jump to: navigation, search
Alas! the forbidden fruits were eaten,

And thereby the warm life of reason congealed.
A grain of wheat eclipsed the sun of Adam,
Like as the Dragon's tail dulls the brightness of the moon

An entheogen is a psychoactive substance (or Crown Activator) used in a spiritual or shamanic context. The term was first coined by Ruck, Bigwood, Staples, Ott, and Wasson (1979) and literally means "becoming the god within" or “becoming divine within” (Ott, 1996). Entheogens either come directly from plant sources (e.g., Psilocybin) or are derived, as is the case with LSD, in the laboratory. Entheogens contain molecules closely related to endogenous neurochemicals and have been shown to directly provoke Mystical Experiences. Entheogens may be contrasted with Empathogens which primarily act on the Heart Chakra.

Entheogens have been used in spiritual rituals and as components of Shamanic practice for centuries (Furst, 1972, 1976; Harner, 1973; Stafford, 1992; Wasson, 1957, 1968). Following the synthesis of D-lysergic acid diethylamide (LSD-25) by Hofmann at Sandoz laboratories in 1943, and psilocybin (CY-39) in 1958 (also by Hoffman), entheogens became a topic of psychological and spiritual research in universities. This eventually led, mostly via the psychedelic evangelism of Timothy Leary (1988, 2001), to the mass availability of LSD and other entheogens and a continent-wide expansion of consciousness that penetrated rapidly into the arts and, by the late sixties, was threatening to topple many of the established institutions of The System. As a result of the revolutionary potential of entheogens, and only a few years after their popularization in America legislators, presumably reacting to the clear and unequivocal ability of entheogens to unlock and unblock the crown chakra (Grof, 1973) and free consciousness from the “system imposed” consciousness straightjacket (Sharp, 2004), prohibited sale and possession of all such substances. This despite the fact that, even then, there were few indications of any short or long term negative outcomes as a result of the ingestion of psychoactive substances (Strassman, 1984; Wells, 2007). Indeed, when compared against the [negative outcomes of alcohol use], and the clear and documented spiritual and psychological benefits of entheogens (see below), citing social pathology, addiction, or psychosis as the reason for anti-entheogen legislation is highly absurd.

Recent years have seen a repopularization of psychoactive substances. Wells (2007) reports growing legal recognition of the role of psychoactive substances in religious rituals in the U.S.A and elsewhere when used within the context of established religious institutions. Wells points to the Native American Church (NAC) in the U.S.A as a successful model for the integration of prescribed substances into religious ritual. Gains have been slow, however, and government resistance is still strong.

While much of the government responses to psychoactive substances can be considered formally repressive and an attempts to prevent the spiritual awakening and empowerment of individuals and society (Dobkin de Rios and Smith,1977), there is legitimate cause for concern. As Halpern (2004), Fisher (1963) and others point out, Set and Setting is a critical component and determines, to a large measure, the psychedelic/entheogenic experience. Unguided ingestion of powerful psychedelics without proper preparation can lead to Spiritual Psychopathology and either long term, low grade neurosis or acute psychotic breaks (Sharp, 2009). This is currently the professional reason cited for confining the experience to controlled religious and or institutional settings.


Lysergic Acid Diethylamide-25 (LSD) : First synthesized by Hoffman in 1943, LSD is clearly the most powerful Crown Activator in existence. It is five thousand times more powerful than mescaline and can trigger profound activations in doses as small as 10 to 20 micrograms (1 microgram is equal to 1 millionth of a gram) (Grof, 1976). LSD aggressively activates the crown chakra even against attempts to actively maintain the illusionary realities of the ego. “Bad trips” often result out of attempts, on the part of the ingestor, to control the experience and prevent insight which they may feel threatens the integrity of their “system fed” self image. As everyone who has ever commented on the use of LSD has said, Set and Setting are critical components of positive and therapeutic LSD experiences.

Ayahuasca: Amazonian psychoactive containing harmala alkaloids and dimethyltryptamine (DMT).

Peyote: also known as Lophophora williamsii, is a hallucinogenic cactus native to Mexico and the American South West. The psychoactive ingredient is mescaline. Mescaline appears to provide safe and gentle Crown Activation, as opposed to L.S.D. which can dramatic and pre-emptive. Bergman (1971) reports peyote to be ultra safe indicating that of 70,000 ingestions, only one case of pychotic sequelae was ever confirmed.

Iboga: Also known as Tabernanthe iboga, native to central Africa, and associated with the Bwiti native cult. The principle psychoactive agent it Ibogain.

Marijuana: A mild hallucinogenic. In the ancient world, used by Hindi sects and Persian mystics (Gelpe, 1981). In low doses I hypothesis it can be used to enhance perception, raise intelligence, and enhance creativity. In higher doses, or in combination with high doses of alcohol, the positive action can be reversed and Crown Intoxication can occur.

Ergot: Dannaway, Piper and Webster (2006) make a strong case for the psychedelic properties of parasitic fungus of wheat known as ergot. They even provide an informally tested recipe (Webster, P., Perrine, D.M., Ruck, C.A.P., 2000) for brewing the Kykeon as evidence of its potential as an entheogen and to strengthen arguments made in the scholarly literature of it's potential use as such in sacred (and often secret) rituals in Egypt, Greece, India and the Middle East including Jewish and Greek mystery schools and Shia Gnosticism (Dannaway, et. al., 2006). References to a psychedelic derivative of ergot as The Tree of Life or the Wine of Light, with mystical references to the Grail mythology Corbin (1989), are provided by Dannaway et. al. (2006).

Therapeutic Value - Theory

It was hypothesized by psychedelic researchers in the late ‘50s and '60s that psychedelic drugs could have considerable therapeutic value. According to theorists of the time, the value of the psychedelic experience was in its ability to raise unconscious materials, overcome resistances (Fisher, 1963) or activate dormant neural pathways (Leary, 1988) in order to open up consciousness. However, a better theoretical explanation of the positive therapeutic value of psychedelics can be found by conceiving of psychedelic drugs as Crown and Third Eye Activators. The ingestion of entheogenic substances leads to the sensitization (or awakening and integration) of the Central Nervous System (CNS). This sensitization enhances the functioning of the Brain. Senses become more acute, intelligence is enhanced, and eventually insight becomes routine. Interestingly enough, shortly after I conceived of entheogens as crown activators, I read an article by Grof (1973) who argues basically the same thing. Based on his observation of 2,600+ LSD sessions, he concluded that LSD (and presumably other entheogens) should be considered an “unspecific amplifier or catalyst of mental processes that confronts the experiencer with his own unconscious.” (Grof, 1973: 17; 1976). Grof based his conclusion primarily on the liquid nature of entheogen experiences. Out of the thousands of treatments he administered, he could find no “single phenomenon, “mandatory pharmacological effect” (Grof, 1976: 26) that could be considered an invariant product of the chemical action of the drug in any areas studied—perceptual, emotional, ideational, and physical…. In addition, many typical LSD experiences are indistinguishable from those induced by a variety of non-drug methods, such as various spiritual practices, hypnosis, sleep and sensory deprivation…” (Grof, 1972: 18). Interestingly, Metzner's (1998: 335) echoes Grof’s typification by suggesting that entheogens function as amplifiers or microscopes. My suggestion that entheogens are Crown Activators is supported by the psychopharmacology of Entheogens (Winkelman, 2001) which operate, according to Nichols (2006: 285) to depolarize serotonin 5-HT2a receptors in the apical dendrites of cortical pyramid cells thus making receptors "more sensitive to low-level signals." Nichols suggests (Ibid.) that entheogens amplify processes that are normally running, but which are not generally apparent in everyday awareness! Winkelman (2001) argues that entheogens function as “psychointegrators” whose effects “provoke limbic discharge patterns that produce enhanced interhemispheric synchronization and increased communication interaction between the frontal hemispheres, and between the lower brain areas and frontal cortex (Winkleman, 2001: 220).

What is the result of this heightened sensitization of the CNS? Like turning on a lamp in a dark room, the activation (or sensitization) of the CNS (i.e., Crown Chakra and Third Eye Chakra) via the ingestion of entheogens gives the individual heightened awareness of internal and external realities. Given the pathological social systems in place, to a greater or lesser degree in all countries on this planet, there is always a therapeutic element to the initial use of entheogens.

In initial uses, entheogens help the individual confront formerly repressed memories and issues (Grof, 1976; Ling & Buckman, 1964). Once repressed memories have been accommodated and reconsolidated (references), energy within the neural system is freed and activity in these formerly repressed areas increases. It is important to note that repression may run deep. Continued exploration and activation via entheogen use may eventually uncover past life memory traces which have been encoded in DNA but that lie buried (Sharp, 2004) deep within the genetic pathways of the body. Past life traces are open to accommodation and reconsolidation as well. If this process is taken far enough, that is if, through the use of entheogens the individual is able to recover a fully functioning CNS, then mystical experiences become probable even with the use of mild entheogens such as Marijuana.

Up until to point of the reconsolidation of memories, materialist explanations are adequate for understanding the action of entheogens. Entheogens sensitize or amplify sense and sensation giving us access to a world of inner and out experience that we normally do not have access to (Nichols, 2006). However, when the Crown Chakra has recovered enough to enable mystical experiences, i.e., those that clearly go beyond dealing with repressed issues, maladaptive behaviors, or social repression, then materialist explanations are no longer a satisfactory explanation. At the point of the Mystical Experience, we must begin developing new theoretical perspectives based on full scale spiritual ontologies (Sharp, 2007) and cosmologies (Sharp, 2006). In this case we can say that full activation of the crown chakra (even if only temporarily) leads to contact with the Fabric of Consciousness. The need for expanded ontologies was recognized early with the formation of Transpersonal Psychology, which is psychological “force” firmly rooted in early entheogen research.

Once we overcome Naive Materialism and accept the reality of a universe embedded, created, and flowing from consciousness (Sharp, 2007; 2006), conceiving of psychedelic experience in this way is parsimonious and logical. This spiritual interpretation is supported by almost all personal and scientific accounts of advanced psychedelic experiences which often describe connection with "ultimate realities" and "higher selves" free of the physical, temporal, and conceptual limitations of the individual "perishable" self, where everything is collapsed into a "single reality" and where all things, all beings, are seen as united and unified with a "central being" or consciousness (Sherwood, Stolaroff, and Harman, 1962). For more information see Crown Activation.

Therapeutic Value - Research

Although most researchers would agree the ingestion of entheogens in uncontrolled situations, without formal preparation, and in negative set and settings, can lead to psychological damage (i.e., bad trips) there is almost no evidence to suggest that the ingestion of entheogens in controlled settings has any negative consequences whatsoever. In 1981 R. Gelpke reported on over a dozen self experiments with LSD and Psilocybin. After ingesting “relatively very high doses” (1981: 82), he suggests “I have been unable to identify any sign at all of addiction, organic injury, or other, in some way unpleasant after effects” concluding that “The designation “narcotics” (Rauschgifte) is completely out of place for this type of drug.” (1981: 82). Similarly Strassman (1984) found an extremely low incidence of negative psychological effect.

In 1969 Timothy Leary reported the result of his Harvard-Concord Prison Project where he administered a total of 168 doses of Psilocybin (i.e., Magic Mushroom) to prison inmates of Concord Correctional Facility in Massachusetts. At the completion of his trials he noted that not only was Psilocybin safe (he reported no instances of violence, lasting disturbance, or negative effect despite the fact that all doses were administered within an extremely negative institutional context), but was dramatically therapeutic saying that the entheogen produced "temporary states of spiritual conversion, interpersonal closeness, and psychological insight." (Leary, 1969: 35). Leary even reported reduction in recidivism and attributed this to the personal insights and interpersonal connections gained by prison inmates who ingested the substance, going so far as to suggest that psilocybin is "a dramatically useful, educational and rehabilitative instrument." (Leary, 1969: 35).

In addition to the positive outcomes reported by Leary, his article is also interesting for its emphasis on creating and appropriate Set and Setting prior to ingesting entheogens, and in his admission of the difficulty of measuring positive outcome.

You can work with 1,000 people and help every one of them change their way of thinking and their way of acting, but there are no statistics like hits, runs, and errors to tabulate your score. The problem is that half the people you help are going to get better jobs, and half of them are going to quit the jobs they have. Half of them may increase the intimacy and closeness and meaning in their marriages, but the other half may leave their wives. Changing a person's psyche is one thing, but measuring results in an observable way is another thing. (Leary, 1969: 32)

In 1963 the editors of Psychedelic Review reported on several studies conducted in Saskatchewan, Canada (e.g., Sven, 1962: Smith, 1958) investigating the efficacy of using psychedelic substances to treat chronic alcoholics. According to the editors, only the most difficult of chronic cases were selected. The editors report those treated with psychedelic drugs showed "significantly more improvement" over those in control groups. "Of the patients who received psychedelic drugs, 72%...were judged improved after one year, as contrasted to 46%...who were followed up in control groups (1963: 207). Similar positive results were reported by Maclean et. al (1961) , also reporting improvement in personality trait and anxiety disorders. A case study by Mikuriya (1970) also reported positive results when substituting cannabis for alcohol noting, based on the self reports of his case study, that cannabis had none of the deleterious effects of alcohol (i.e., suicidal ideation, blackouts, promiscuity, depression, over consumption) and in fact was associated with a reduction in depression, absence of withdrawal symptoms, enhanced emotional and physical control, and increased adaptability.

Later research (Dobkin, Grob, and Baker, 2002) examined a wider variety of entheogenic substances and found generally positive results with Drug Substitution, i.e, substituting "non harmful" psychedelics for harmful drugs like alcohol and highly addictive opiates. Drugs investigated have included Peyote (Bergman, 1971), Ayahuasca (McKenna, Callaway, and Grob, 1988), and Iboga. In general all research shows no negative outcome and, in some cases, dramatically positive outcome (Grof, 1976). So much so that Menninger (1971) suggested of peyote that it "was a better antidote to alcohol than anything the missionaries, the White Man, the American Medical Association, and the Public Health services have come up with."

Link and Buckman (1964) report the successful treatment of female frigidity with the use of LSD. Their case study participant reports, over the course of several sessions, the gradual recover of childhood memories of rejection, sexual abuse, and rape all of which are successfully processed to the point total cure. A similar study was conducted by Martin (1925) with day patients displaying various forms of psychoneurosis. Martin reports significant improvement in forty-five (45) of fifty (50) subjects, many of which showed retrieval of unconscious trauma and subsequent processing to the point of cure.

Bergman (1971) reports positive effects of peyote on the physical, mental, and social well being of those who ingest it. Between the years 1967 and 1972, “Stanislav Grof and his colleagues at Spring Grove State Hospital in Baltimore showed LSD combined with psychotherapy could alleviate symptoms of depression, tension, anxiety, sleep disturbances, psychological withdrawal and even severe physical pain.” (Brown, 2007).

Grof (1976) reported that LSD significantly enhanced the creative process leading to “insights into the nature of the creative process…[and] new understanding[s] of art. Painters, sculptors, and musicians were able to produce under the influence of LSD most interesting and unconventional pieces of art which differed considerably from their usual modes of expression.” (pp. 3). In the same volume Grof also points to voluminous evidence indicating the utility of LSD in psychotherapy and the generation of mystical experiences. Grof concludes, based on his “detailed analytical scrutiny” that “LSD could become an unrivaled tool for deep personality diagnostics.” (Groft, 1976: 19).

It should be noted that most early studies lack experimental rigor and would not be considered adequate by today’s methodological standards. However given the initial excitement generated by entheogens in the treatment of psychological pathology, modern research seems warranted.

Roberts (1999) argues convincingly for the need to investigate a possible connection between entheogen generated mystical experiences and the enhancement of the immune system. Roberts cites research (McClelland and Cheriff, 1997; Stone et. al, 1996; Stone, et. al, 1987; Valdimarsdottir and Stone, 1997; Valdimarsdottir and Bovbjerg, 1997) pointing to the fact that mood mediates salivery IgA (an important measure of immune system function) and suggests that the positive outcomes of mystical experiences may be found to influence levels of salivary IgA (a particularly easy immunoglobulin to measure).

Hayes (2007) has suggested that psilocybin could be used in gender role, family, or marital counseling and Fisher (1973) reported a “miracle cure” of a chronically dysfunctional young man with only a single high-dose treatment of LSD. The broad applicability of entheogens to psychopathology is also supported by the rich autobiographical accounts of early Psychonauts like Lilly 1972), and transpersonal psychologists like Grof (1985) who report that entheogens provide powerful assistance in uncovering childhood repressions, trauma, irrationalities, and in recovering the higher facilities and abilities of the Physical Unit. His commentary on his own, catholic derived stereotypes of women (i.e., as evil temptresses) is highly suggestive.

For more research, and evidence supporting my hypothesis that entheogens function as crown activators, see the Spiritwiki article on Crown Activation


Fisher (1963) indicates that dosage is not a crucial factor in determining the experience of those ingesting psychedelic drugs pointing to Set and Setting as crucial determinants. Fisher (1963) does however provide guidance and a therapeutic protocol that includes monitoring anxiety levels, carefully adjusting set (as much as possible) and setting, and even using mild sedatives prior to therapeutic interventions to calm anxiety. See also Chwelos, Blewett, Smith, and Hoffer (1959), Stolaroff (1999) and the SpiritWiki page on Set and Setting.


It is now acknowledged in the mainstream popular scientific literature (Brown, 2007) that we are seeing a quiet resurgence of interest in psychedelics. Primarily this interest and research is concerned with the potential for entheogens to treat chronic depression, post-traumatic stress disorder, and alcoholism or drug dependency (Brown, 2007). However there is a nascent awareness, even in the legal literature, that the therapeutic effects of entheogens are derived from the “consciousness expanding” effects (Chapkis, 2007) or, as I would say, crown activating properties of entheogens. In light of the fact that we have new and more sophisticated technologies and instrumentation, it seems unlikely that governments will be able to resist a growing push to allow the reasoned exploration of entheogens in the treatment of physical and psychological pathology and the expansion of consciousness.

See Also




Chakra System

Crown Activators

Harvard Psychedelic Research Project

Marshal Chapel Experiment



Set and Setting

Transpersonal Psychology

Alcoholics Anonymous. ‘PASS IT ON’ The Story of Bill Wilson and How the A.A. Message Reached the World. Kindle. New York: AA World Services, 1984. <a href="https://amzn.to/2XKQNP5" class="Internet_20_link">https://amzn.to/2XKQNP5</a>.

Allman, Lorraine S., Olivia de la Rocha, David N. Elkins, and Robert S. Weathers. “Psychotherapists’ Attitudes toward Clients Reporting Mystical Experiences.” Psychotherapy: Theory, Research, Practice, Training 29, no. 4 (Win 1992): 564–69. <a href="https://doi.org/10.1037/0033-3204.29.4.564" class="Internet_20_link">https://doi.org/10.1037/0033-3204.29.4.564</a>.

Anyon, Jean. “Social Class and the Hidden Curriculum of Work.” Journal of Education 162, no. 1 (1980).

Arthur Hastings. “William James, Conversion and Rapid, Radical Transformation.” Journal of Consciousness Studies 17, no. 11–12 (2010): 116–20.

Ataria, Yochai. “Traumatic and Mystical Experiences.” Journal of Humanistic Psychology 56, no. 4 (2016): 331.

Bender, Courtney. The New Metaphysicals: Spirituality and the American Religious Imagination. Chicago: University of Chicago Press, 2010.

Bennett, Chris. Liber 420: Cannabis, Magickal Herbs and the Occult. Walterville, OR: Trine Day, 2018.

Best, Elsdon. “Spiritual Concepts of the Maori: Part I.” Journal of the Polynesian Society 6, no. 1 (1900): 173–99.

———. “Spiritual Concepts of the Maori: Part II.” Journal of the Polynesian Society 10, no. 1 (1901): 1–20.

Biddy Tarot. “Fool Tarot Card Meanings,” 2017. <a href="https://www.biddytarot.com/tarot-card-meanings/major-arcana/fool/" class="Internet_20_link">https://www.biddytarot.com/tarot-card-meanings/major-arcana/fool/</a>.

Bidney, Martin. “Epiphany in Autobiography: The Quantum Changes of Dostoevsky and Tolstoy.” Journal of Clinical Psychology 60, no. 5 (May 2004): 471–80.

Bien, Thomas H. “Quantum Change and Psychotherapy.” Journal of Clinical Psychology, no. 5 (2004): 493.

Blum, Jason N. “The Science of Consciousness and Mystical Experience: An Argument for Radical Empiricism.” Journal of the American Academy of Religion 82, no. 1 (2014): 150–73. <a href="https://doi.org/10.1093/jaarel/lft073" class="Internet_20_link">https://doi.org/10.1093/jaarel/lft073</a>.

Bourgeault, Cynthia. “The Gospel of Mary Magdalene.” Parabola, 2015.

Bourque, Linda, and Kurt Back. “Values and Transcendental Experiences.” Social Forces 47, no. 1 (1968): 34. <a href="https://doi.org/10.2307/2574709" class="Internet_20_link">https://doi.org/10.2307/2574709</a>.

Bourque, Linda Brookover. “Social Correlates of Transcendental Experiences.” Sociological Analysis 30, no. 3 (1969): 151–63.

Bourque, Linda Brookover, and Kurt W. Back. “Language, Society and Subjective Experience.” Sociometry 34, no. 1 (1971): 1–21.

Boyce, Mary. “Ahura Mazda.” In Encyclopadia Iranica. New York: Columbia University, 2011.

———. Zoroastrians: Their Religious Beliefs and Practices. Routledge, 2001.

Brendan O’Regan, and Caryle Hirshberg. “Spontaneous Remission: An Annotated Bibliography,” 1993. <a href="https://amzn.to/2UEiJ8F" class="Internet_20_link">https://amzn.to/2UEiJ8F</a>.

Broker, Ignatia. Night Flying Woman: An Ojibway Narrative. Minnesota: Minnesota Historial Society Press, 1983. <a href="https://amzn.to/2UFatVZ" class="Internet_20_link">https://amzn.to/2UFatVZ</a>.

Bruneau, Marie-Florine. Women Mystics Confront the Modern World. Albany: State University of New York Press, 1998. <a href="https://amzn.to/2L1L0m2" class="Internet_20_link">https://amzn.to/2L1L0m2</a>.

Bucke, R. M. Cosmic Consciousness: A Study in the Evolution of the Human Mind. Kindle Edition. California: The Book Tree, 2006. <a href="https://amzn.to/2IjxuaC" class="Internet_20_link">https://amzn.to/2IjxuaC</a>.

Cameron, Julia. The Artist’s Way: A Spiritual Path to Higher Creativity. New York: Tarcher Putnam, 1992. <a href="https://amzn.to/2CXY4SY" class="Internet_20_link">https://amzn.to/2CXY4SY</a>.

Carpenter, E. Civilization: Its Cause and Cure And Other Essays. New York: Charles Scribner’s Sons, 1889. <a href="https://amzn.to/2Ii4akL" class="Internet_20_link">https://amzn.to/2Ii4akL</a>.

Carpenter, Edward. The Art of Creation: Essays on the Self and Its Powers. Kindle Edition: Amazon, 1921. <a href="https://amzn.to/2OSE3lu" class="Internet_20_link">https://amzn.to/2OSE3lu</a>.

———. Towards Democracy. New York: Labour Press, 1896. <a href="https://amzn.to/2I70nY6" class="Internet_20_link">https://amzn.to/2I70nY6</a>.

Cassandra Vieten, Tina Amorok, and Marilyn Schlitz. “The Institute of Noetic Sciences Consciousness Transformation Model,” 2011.

Caswell, Arthur. “The Code of Handsome Lake, The Seneca Prophet.” University of the State of New York Education Department Bulletin 530 (1912). <a href="http://www.rickgrunder.com/parallels/mp305.pdf" class="Internet_20_link">http://www.rickgrunder.com/parallels/mp305.pdf</a>.

C’De Baca, Janet, and Paula Wilbourne. “Quantum Change: Ten Years Later.” Journal of Clinical Psychology, no. 5 (2004): 532.

Chalmers, David. The Conscious Mind: In Search of a Fundamental Theory. Kindle. New York: Oxford University Press, 1996. <a href="https://amzn.to/2Vzq5HW" class="Internet_20_link">https://amzn.to/2Vzq5HW</a>.

Comte, Auguste. The Catechism of Positivism; or, Summary Exposition of the Universal Religion. London: John Chapman, 1852. <a href="https://amzn.to/2I70SRY" class="Internet_20_link">https://amzn.to/2I70SRY</a>.

Cortright, Brant. “An Integral Approach to Spiritual Emergency.” Guidance & Counseling 15, no. 3 (2000): 12.

Csikszentmihalyi, Mihaly. “Play and Intrinsic Rewards.” Journal of Humanistic Psychology 15, no. 3 (1975): 41–63.

Daniels, M. “The Development of the Concept of Self-Actualization in the Writings of Abraham Maslow.” Current Psychological Perspectives 2 (1982): 61–76.

Davids, T. W. Rhys. The Book of the Great Decease – The Maha-Parinibbana-Sutta. Translated by Translated from Pali by T. W. Rhys Davids. Kindle Edition. Amazon Digital Services, n.d. <a href="https://amzn.to/2XKQpjC" class="Internet_20_link">https://amzn.to/2XKQpjC</a>.

Decker, Ronald, Thierry Depaulis, and Michael Dummett. A Wicked Pack of Cards: The Origins of the Occult Tarot. New York: St Martin’s Press, 1996. <a href="https://amzn.to/2IZWeX4" class="Internet_20_link">https://amzn.to/2IZWeX4</a>.

Dick, B. The Oxford Group and Alcoholics Anonymous. Kindle Edition. Kihei, Maui: Paradise Research Publications, 2011. <a href="https://amzn.to/2VPeVP3" class="Internet_20_link">https://amzn.to/2VPeVP3</a>.

Dole, George F., and Robert H. Kirven. A Scientist Explores Spirit: A Biography of Emanuel Swedenborg. Pennsylvania: Chrysalis books, 1997. <a href="https://amzn.to/2VPf30Z" class="Internet_20_link">https://amzn.to/2VPf30Z</a>.

Dossey, Larry. “Nonlocal Mind: A (Fairly) Brief History of the Term.” Explore: The Journal of Science and Healing 11, no. 2 (2015): 89–101. <a href="http://dx.doi.org/10.1016/j.explore.2014.12.001" class="Internet_20_link">http://dx.doi.org/10.1016/j.explore.2014.12.001</a>.

———. “The Brain as Filter: On Removing the Stuffing from the Keyhole.” Explore: The Journal of Science and Healing 8, no. 6 (2012): 317–22. <a href="https://doi.org/10.1016/j.explore.2012.08.006" class="Internet_20_link">https://doi.org/10.1016/j.explore.2012.08.006</a>.

Dr. Charles A. Eastman. “Sioux Mythology.” In The International Folk-Lore Congress of the World’s Columbian Exposition, edited by Hellen Wheeler Basett and Frederick Starr, I:221–26. Charles H. Sergel Company, 1898.

Dummett, Michael. The Game of Tarot. London: Duckwork, 1980. <a href="https://amzn.to/2Tnv7u6" class="Internet_20_link">https://amzn.to/2Tnv7u6</a>.

Ecklund, Elaine Howard. “How Scientists Misunderstand Religious People.” Science and Religion Today, October 21, 2009.

———. What Scientists Really Think. Oxford: Oxford University Press, 2012.

Ecklund, Elaine Howard, and Elizabeth Long. “Scientists and Spirituality.” Sociology of Religion 72, no. 3 (2011): 253–74.

Einstein, Albert. The World as I See It. Kindle. Samaira Book Publishers, 2018. <a href="https://amzn.to/2NR8B6z" class="Internet_20_link">https://amzn.to/2NR8B6z</a>.

Ellens, J. Harold. “Introduction: The Destructive Power of Religion.” In The Destructive Power of Religion: Violence in Judaism, Christianity, and Islam, edited by J. Harold Ellens, 1–9. Westport, CT: Praegar, 2001.

Ernst, Carl W. “Mystical Language and the Teaching Context in the Early Sufi Lexicons.” In It’s Not Just Academic! Essays on Sufism and Islamic Studies, 181–200. California: Sage, 2018. <a href="https://www.academia.edu/4416944/Mystical_Language_and_the_Teaching_Context_in_the_Early_Sufi_Lexicons" class="Internet_20_link">https://www.academia.edu/4416944/Mystical_Language_and_the_Teaching_Context_in_the_Early_Sufi_Lexicons</a>.

Forer, Bertram R. “The Therapeutic Value of Crisis.” Psychological Reports 13 (1963): 275–81.

Forman, Robert K. C. “Pure Consciousness Events and Mysticism.” Sophia 25, no. April (1986): 49–58.

Forman, Robert K. S. Mysticism, Mind, Consciousness. Albany: State University of New York, 1999. <a href="https://amzn.to/2I3Kyl6" class="Internet_20_link">https://amzn.to/2I3Kyl6</a>.

———. “What Does Mysticism Have to Teach Us About Consciousness?” Journal of Consciousness Studies 5, no. 2 (1998).

Freud, Sigmund. Civilization and Its Discontents. New York: W.W. Norton, 1961. <a href="https://amzn.to/2STCpQT" class="Internet_20_link">https://amzn.to/2STCpQT</a>.

———. The Future of an Illusion. New York: Anchor Books, 1964. <a href="https://amzn.to/2EZqqgZ" class="Internet_20_link">https://amzn.to/2EZqqgZ</a>.

Frithjof Schuon. “The Psychological Imposture.” In Psychology and the Perennial Philosophy, edited by Samuel Bendeck Sotillos, Kindle Edition. World Wisdom, 2013.

Glass, John F. “Toward a Sociology of Being: The Humanistic Potential.” Sociological Analysis 32, no. 4 (Winter Winter 1971): 191.

Goretzki, Monika, Michael A. Thalbourne, and Lance Storm. “Development of a Spiritual Emergency Scale.” Journal of Transpersonal Psychology 45, no. 2 (June 2013): 105–17.

Grace, Jantzen. Julian of Norwich. Great Britian: SPCK, 2000.

Greeley, A. The Sociology of the Paranormal: A Reconnaissance. Beverly Hills, CA: Sage Publications, 1975. <a href="https://amzn.to/2U020IK" class="Internet_20_link">https://amzn.to/2U020IK</a>.

Griffiths, R. R., W. A. Richards, M. W. Johnson, U. D. McCann, and R. Jesse. “Mystical-Type Experiences Occasioned by Psilocybin Mediate the Attribution of Personal Meaning and Spiritual Significance 14 Months Later.” Journal of Psychopharmacology 22, no. 6 (August 1, 2008): 621–32. <a href="https://doi.org/10.1177/0269881108094300" class="Internet_20_link">https://doi.org/10.1177/0269881108094300</a>.

Griffiths, R. R., W. A. Richards, U. McCann, and R. Jesse. “Psilocybin Can Occasion Mystical-Type Experiences Having Substantial and Sustained Personal Meaning and Spiritual Significance.” Psychopharmacology 187, no. 3 (2006): 268–83. <a href="https://doi.org/10.1007/s00213-006-0457-5" class="Internet_20_link">https://doi.org/10.1007/s00213-006-0457-5</a>.

Grof, Christina, and Stanislav Grof. The Stormy Search for the Self: A Guide to Personal Growth Through Transformational Crises. TarcherPerigee, 1992. <a href="https://amzn.to/2UtkgP1" class="Internet_20_link">https://amzn.to/2UtkgP1</a>.

Grof, Stanislav. LSD Psychotherapy. Pomona, CA: Hunter House, 1980. <a href="https://amzn.to/2OT4J5x" class="Internet_20_link">https://amzn.to/2OT4J5x</a>.

———. “Technologies of the Sacred Part Two.” The International Journal of Humanities and Peace 15, no. 1 (1999): 93–96.

Grof, Stanislav, and Christina Grof. Spiritual Emergency: When Personal Transformation Becomes a Crises. New York: Putnam, 1989. <a href="https://amzn.to/2KbTh6s" class="Internet_20_link">https://amzn.to/2KbTh6s</a>.

Hadamard, Jacques. An Essay On The Psychology of Invention in the Mathematical Field. Hadamard Preess, 2013. <a href="https://amzn.to/2I5D9Bt" class="Internet_20_link">https://amzn.to/2I5D9Bt</a>.

Hanes, Karl. “Unusual Phenomena Associated With a Transcendent Human Experience: A Case Study.” The Journal of Transpersonal Psychology 44, no. 1 (2012): 26–47.

Happold, F. C. Mysticism: A Study and Anthology. New York: Penguin Books, 1963. <a href="https://amzn.to/2XVKnvX" class="Internet_20_link">https://amzn.to/2XVKnvX</a>.

Harris, Kylie P., Adam J. Rock, and Gavin I. Clark. “Spiritual Emergency, Psychosis and Personality: A Quantitative Investigation.” Journal of Transpersonal Psychology 47, no. 2 (July 2015): 263–85.

Harvey, Andrew. Teachings of the Christian Mystics. Kindle. Boston: Shambhala Publications, 1998. <a href="https://amzn.to/2VrC7CY" class="Internet_20_link">https://amzn.to/2VrC7CY</a>.

———. Teachings of the Hindu Mystics. Kindle. Boston: Shambhala Publications, 2001. <a href="https://amzn.to/2WQoduv" class="Internet_20_link">https://amzn.to/2WQoduv</a>.

Havens, R. A. “Approaching Cosmic Consciousness via Hypnosis.” Journal of Humanistic Psychology 22, no. 1 (1982): 105–16.

Heard, Gerald. “Can This Drug Enlarge Man’s Mind?” Psychedelic Review 1, no. 1 (1963).

Helen Vendler, and James Merrill. “James Merrill’s Myth: An Interview.” The New York Review of Books, 1979.

Hermanns, William. Einstein and the Poet. Boston: Branden Books, 1983. <a href="https://amzn.to/2EXiooQ" class="Internet_20_link">https://amzn.to/2EXiooQ</a>.

Hood Jr, Ralph W. “Psychological Strength and the Report of Intense Religious Experience.” Journal for the Scientific Study of Religion 13, no. 1 (1974): 65–71. <a href="https://doi.org/10.2307/1384801" class="Internet_20_link">https://doi.org/10.2307/1384801</a>.

———. “RELIGIOUS ORIENTATION AND THE REPORT OF RELIGIOUS EXPERIENCE.” Journal for the Scientific Study of Religion 9, no. 4 (Winter70 1970): 285–91.

Hood, Ralph W. “The Construction and Preliminary Validation of a Measure of Reported Mystical Experience.” Journal for the Scientific Study of Religion 14, no. 1 (1975): 29.

Horney, Karen. Neurosis and Human Growth: Karen Horney: 9780393307757: Gateway – Amazon.Ca. WW Norton, 1991. <a href="https://amzn.to/2IQj2Yy" class="Internet_20_link">https://amzn.to/2IQj2Yy</a>.

Huston, Smith. Cleansing the Doors of Perception. Boulder, CO: Sentient Publications, 2000. <a href="https://amzn.to/2tZmoPw" class="Internet_20_link">https://amzn.to/2tZmoPw</a>.

Huxley, Aldous. The Doors of Perception. Granada Publishing: London, 1984. <a href="https://amzn.to/2tXEQYI" class="Internet_20_link">https://amzn.to/2tXEQYI</a>.

———. The Perennial Philosophy. Canada: Random House Canada, 2014. <a href="https://amzn.to/2XGmQyM" class="Internet_20_link">https://amzn.to/2XGmQyM</a>.

Jacobson, Knut A., ed. “Yoga Powers and Religious Traditions.” In Yoga Powers: Extraordinary Capacities Attained Through Meditation and Concentration, 37:1–31. Brill’s Indological Library. Boston: Brill, 2012. <a href="https://amzn.to/2V8ARsw" class="Internet_20_link">https://amzn.to/2V8ARsw</a>.

———, ed. Yoga Powers: Extraordinary Capacities Attained Through Meditation and Concentration. Vol. 37. Brill’s Indological Library. Boston: Brill, 2012. <a href="https://amzn.to/2V8ARsw" class="Internet_20_link">https://amzn.to/2V8ARsw</a>.

Jahn, Robert, and Brenda Dunne. “Sensors, Filters, and the Source of Reality.” In Filters and Reflections: Perspectives on Reality, edited by Zachary Jones, Brenda Dunne, Elissa Hoeger, and Robert Jahn. Princeton, NJ: ICRL Press, 2009. <a href="https://amzn.to/2I3gHci" class="Internet_20_link">https://amzn.to/2I3gHci</a>.

James, William. The Varieties of Religious Experience: A Study of Human Nature. New York: Penguin, 1982. <a href="https://amzn.to/2SQZ7Jv" class="Internet_20_link">https://amzn.to/2SQZ7Jv</a>.

Jantzen, Grace M. “Could There Be a Mystical Core of Religion?” Religious Studies 26, no. 1 (1990): 59–71.

———. “Mysticism and Experience.” Religious Studies 25, no. 3 (1989): 295–315.

———. Power, Gender, and Christian Mysticism. New York: Cambridge University Press, 1995. <a href="https://amzn.to/2U490E9" class="Internet_20_link">https://amzn.to/2U490E9</a>.

Johnson, Harold R. Firewater: How Alcohol Is Killing My People (and Yours). U of R Press, 2016. <a href="https://amzn.to/2D142T4" class="Internet_20_link">https://amzn.to/2D142T4</a>.

Julian of Norwich. Revelations of Divine Love. Translated by Grace Warrack. Christian Classics Ethereal Library, 1901. <a href="https://amzn.to/2I1hnyZ" class="Internet_20_link">https://amzn.to/2I1hnyZ</a>.

Jung, C. G. Synchronicity: An Acausal Connecting Principle. (From Vol. 8. of the Collected Works of C. G. Jung). Translated by R. F. C. Hull. Kindle. Princeton University Press, 2011. <a href="https://amzn.to/2UkFwqB" class="Internet_20_link">https://amzn.to/2UkFwqB</a>.

Jung, Carl. Man and His Symbols. New York: Anchor Press Double Day, 1964. <a href="https://amzn.to/2I2V1x2" class="Internet_20_link">https://amzn.to/2I2V1x2</a>.

Jung, Carl G. Psychology and Religion. New Haven: Yale University Press, 1938. <a href="https://amzn.to/2InMN23" class="Internet_20_link">https://amzn.to/2InMN23</a>.

Kacela, Xolani. “Being One with the Spirit: Dimensions of a Mystical Experience.” The Journal of Pastoral Care & Counseling 60, no. 1–2 (Spr 2006): 83–94.

Kalisch, Isidor. Sepher Yezirah: A Book on Creation. San Diego: The Book Tree, 2006. <a href="https://amzn.to/2WPnklN" class="Internet_20_link">https://amzn.to/2WPnklN</a>.

Kane, B. “Spiritual Emergency and Spiritual Emergence: Differentiation and Interplay,” 2005.

Keller, Carl A. “Mystical Literature.” In Mysticism and Philosophical Analysis, edited by Steven T. Katz, 75–100. London: Sheldon Press, 1978. <a href="https://amzn.to/2TW0OpC" class="Internet_20_link">https://amzn.to/2TW0OpC</a>.

Kessler, Gary, and Norman Prigge. “Is Mystical Experience Everywhere the Same?” Sophia 21, no. 1 (1982): 39.

Keutzer, C. “Whatever Turns You On: Triggers to Transcendent Experiences.” Journal of Humanistic Psychology 18 (1978): 77–80.

Klavetter, Robert E., and Robert E. Mogar. “Peak Experiences: Investigation of Their Relationship to Psychedelic Therapy and Self-Actualization.” Journal of Humanistic Psychology 7, no. 2 (1967): 171.

Klee, G D. “Lysergic Acid Diethylamide (LSD-25) and Ego Functions.” Archives Of General Psychiatry 8 (May 1963): 461–74.

Lange, Rense, and Michael A. Thalbourne. “The Rasch Scaling of Mystical Experiences: Construct Validity and Correlates of the Mystical Experience Scale (MES).” The International Journal for the Psychology of Religion 17, no. 2 (2007): 121–40.

Laszlo, Ervin, Stanislav Grof, and Peter Russell. The Consciousness Revolution. Las Vegas: Elf Rock Productions, 1999. <a href="https://amzn.to/2TlOCmC" class="Internet_20_link">https://amzn.to/2TlOCmC</a>.

Lean, Garth. Frank Buchman – A Life. Constable, 2009. <a href="https://amzn.to/2TolwTP" class="Internet_20_link">https://amzn.to/2TolwTP</a>.

Leary, T. “The Religious Experience: Its Production and Interpretation.” Journal of Psychoactive Drugs 3, no. 1 (1970): 76–86. <a href="https://doi.org/10.1080/02791072.1970.10471364" class="Internet_20_link">https://doi.org/10.1080/02791072.1970.10471364</a>.

Ley, David J. “No, Dopamine Is Not Addictive,” 2017.

Lomas, Robert. The Secret Science of Masonic Initiation. San Francisco: Weiser, 2010.

———. The Secrets of Freemasonry: Revealing the Suppressed Tradition. London: Robinson, 2006.

Luck, George. Arcana Mundi: Magic and the Occult in the Greek and Roman Worlds: A Collection of Ancient Texts. John Hopkins University Press, 2006. <a href="https://amzn.to/2XGdRhl" class="Internet_20_link">https://amzn.to/2XGdRhl</a>.

Lukoff, David. “THE DIAGNOSIS OF MYSTICAL EXPERIENCES WITH PSYCHOTIC FEATURES.” Journal of Transpersonal Psychology 17, no. 2 (December 1985): 155.

———. “Transpersonal Therapy with a Manic Depressive Artist.” Journal of Transpersonal Psychology 20, no. 1 (1988): 10–20.

Lukoff, David, and Howard C. Everest. “The Myths in Mental Illness.” Journal of Transpersonal Psychology 17, no. 2 (December 1985): 123.

Lundskow, George. “Marxist Class-Cultural Spirituality in Theory and Practice.” Critical Sociology 21, no. 1–2 (2005): 213–41.

Maharaj, Ayon. “Kant on the Epistemology of Indirect Mystical Experience.” Sophia 56, no. 2 (June 2017): 311–336. <a href="https://doi.org/10.1007/s11841-016-0528-y" class="Internet_20_link">https://doi.org/10.1007/s11841-016-0528-y</a>.

Mahoney, Annette, and Kenneth I. Pargament. “Sacred Changes: Spiritual Conversion and Transformation.” Journal of Clinical Psychology, no. 5 (2004): 481.

Markale, Jean. The Great Goddess: Reverence of the Divine Feminine from the Paleolithic to the Present. Vermont: Inner Traditions, 1999. <a href="https://amzn.to/2Iho1QW" class="Internet_20_link">https://amzn.to/2Iho1QW</a>.

Maslow, A. H. “A Theory of Human Motivation.” Psychological Review 50, no. 4 (1943): 370–96.

———. “Cognition of Being in the Peak Experiences.” The Journal of Genetic Psychology 94 (January 1, 1959): 43.

———. “Lessons from the Peak-Experiences.” Journal of Humanistic Psychology 2, no. 1 (January 1, 1962): 9–18. <a href="https://doi.org/10.1177/002216786200200102" class="Internet_20_link">https://doi.org/10.1177/002216786200200102</a>.

———. Motivation and Personality. New York: Harper & Row, 1954. <a href="https://amzn.to/2OSRmlX" class="Internet_20_link">https://amzn.to/2OSRmlX</a>.

———. “Preface to Motivation Theory.” Psychosomatic Medicine 5, no. 1 (January 1943): 85.

———. Religions, Values, and Peak Experiences. Columbus: Ohio State University Press, 1964. <a href="https://amzn.to/2U2Rhgq" class="Internet_20_link">https://amzn.to/2U2Rhgq</a>.

———. “The ‘Core-Religious’ or ‘Transcendent’ Experience.” In The Highest State of Consciousness, edited by John White, 339–50. New York: Doubleday, 2012.

———. “The Expressive Component of Behavior.” Psychological Review 56, no. 5 (September 1949): 261–72. <a href="https://doi.org/10.1037/h0053630" class="Internet_20_link">https://doi.org/10.1037/h0053630</a>.

———. “The Farther Reaches of Human Nature.” Journal of Transpersonal Psychology 1, no. 1 (1969): 1–9.

———. “Toward a Humanistic Biology.” American Psychologist 24, no. 8 (1969): 724–35. <a href="https://doi.org/10.1037/h0027859" class="Internet_20_link">https://doi.org/10.1037/h0027859</a>.

Maslow, Abraham. “Eupsychia—The Good Society.” Journal of Humanistic Psychology 1, no. 2 (1961): 1.

Maslow, Abraham H. “Health as Transcendence of Environment.” Journal of Humanistic Psychology 1, no. 1 (January 1, 1961): 1–7. <a href="https://doi.org/10.1177/002216786100100102" class="Internet_20_link">https://doi.org/10.1177/002216786100100102</a>.

McConnell, Robert A. “ESP--Fact or Fancy?” The Scientific Monthly 69, no. 2 (1949): 121–25.

McGuire, Meredith B. “Discovering Religious Power.” SA.  Sociological Analysis 44, no. 2 (1983): 1–9.

Mead, Margaret. The Coming of Age in Samoa: A Psychological Study of Primitive Youth for Western Civilization. Kindle. New York: William Morrow, 2016. <a href="https://amzn.to/2D4znnX" class="Internet_20_link">https://amzn.to/2D4znnX</a>.

Merrill, James. Divine Comedies. Antheneum, 1976. <a href="https://amzn.to/2D0OA9r" class="Internet_20_link">https://amzn.to/2D0OA9r</a>.

———. The Book of Ephraim. New York: Alfred A. Knopf, 2018. <a href="https://amzn.to/2UlGt27" class="Internet_20_link">https://amzn.to/2UlGt27</a>.

Miller, David, and William Dinan. A Century of Spin. London: Pluto Press, 2008. <a href="https://amzn.to/2UFzyA0" class="Internet_20_link">https://amzn.to/2UFzyA0</a>.

Miller, William R. “The Phenomenon of Quantum Change.” Journal of Clinical Psychology 60, no. 5 (2004): 453–60. <a href="https://doi.org/10.1002/jclp.20000" class="Internet_20_link">https://doi.org/10.1002/jclp.20000</a>.

Miller, William R, and Janet C’de Baca. Quantum Change: When Epiphanies and Sudden Insights Transform Ordinary Lives. New York: The Guildford Press, 2001. <a href="https://amzn.to/2D1gYZo" class="Internet_20_link">https://amzn.to/2D1gYZo</a>.

Milne, Hugh. Bhagwan: The God That Failed. St Martin’s Press, 2015. <a href="https://amzn.to/2I5MglH" class="Internet_20_link">https://amzn.to/2I5MglH</a>.

Mogar, R. E. “Current Status and Future Trends in Psychedelic (LSD) Research.” Journal of Humanistic Psychology 2 (1965): 147–66.

Mogar, Robert E., and Charles Savage. “Personality Change Associated with Psychedelic (LSD) Therapy: A Preliminary Report.” Psychotherapy: Theory, Research & Practice 1, no. 4 (1964): 154–62. <a href="https://doi.org/10.1037/h0088594" class="Internet_20_link">https://doi.org/10.1037/h0088594</a>.

Naulty, R. A. “J L Mackie’s Disposal of Religious Experience.” Sophia 31, no. 1 (July 1992): 1–9. <a href="https://doi.org/10.1007/BF02772348" class="Internet_20_link">https://doi.org/10.1007/BF02772348</a>.

Neitzke-Spruill, Logan, and Carol Glasser. “A Gratuitous Grace: The Influence of Religious Set and Intent on the Psychedelic Experience.” Journal of Psychoactive Drugs 50, no. 4 (October 9, 2018): 314–21. <a href="https://doi.org/10.1080/02791072.2018.1494869" class="Internet_20_link">https://doi.org/10.1080/02791072.2018.1494869</a>.

Newberg, Andrew. “The Neurobiology of Spiritual Transformation.” In Spiritual Transformation and Healing: Anthropological, Theological, Neuroscientific, and Clinical Perspectives, edited by P Hefner and J Koss-Chioino. Rowman & Littlefield, 2006.

Nicholas Goodrick-Clarke. The Occult Roots of Nazism: Secret Aryan Cults and Their Influence on Nazi Ideology. New York: NYU Press, 1993. <a href="https://amzn.to/2FTXWVp" class="Internet_20_link">https://amzn.to/2FTXWVp</a>.

Oakes, Robert A. “Biochemistry and Theistic Mysticism.” Sophia 15, no. 2 (July 1976): 10–16. <a href="https://doi.org/10.1007/BF02798899" class="Internet_20_link">https://doi.org/10.1007/BF02798899</a>.

Offord, R.M. Jerry McAuley: An Apostle to the Lost. New York: Forgotten Books, 2012. <a href="https://amzn.to/2UFacCr" class="Internet_20_link">https://amzn.to/2UFacCr</a>.

Organ, Troy. “The Language of Mysticism.” The Monist 47, no. 3 (1963): 417–33.

Pahnke, Walter N. “Psychedelic Drugs and Mystical Experience.” International Journal of Psychiatry in Clinical Practice 5 (1969): 149–62.

Pahnke, Walter N., and William A. Richards. “Implications of LSD and Experimental Mysticism.” Journal of Religion and Health 5, no. 3 (1966): 175–208. <a href="https://doi.org/10.1007/bf01532646" class="Internet_20_link">https://doi.org/10.1007/bf01532646</a>.

Parish, Bobbi. Create Your Personal Sacred Text: Develop and Celebrate Your Spiritual Life. Harmony, 1999. <a href="https://amzn.to/2I4zRi7" class="Internet_20_link">https://amzn.to/2I4zRi7</a>.

Parker, Arthur C. The Code of Handsome Lake The Seneca Prophet. Kindle. New York: The University of the State of New York, 1913. <a href="https://amzn.to/2H4fr8a" class="Internet_20_link">https://amzn.to/2H4fr8a</a>.

Rahtz, Emmylou, Sian Bonnell, Sarah Goldingay, Sara Warber, and Paul Dieppe. “Transformational Changes in Health Status: A Qualitative Exploration of Healing Moments.” EXPLORE 13, no. 5 (September 1, 2017): 298–305. <a href="https://doi.org/10.1016/j.explore.2017.06.005" class="Internet_20_link">https://doi.org/10.1016/j.explore.2017.06.005</a>.

Rice, Julian. Before the Great Spirit: The Many Faces of Sioux Spirituality. University of New Mexico, 1998. <a href="https://amzn.to/2C9fM5E" class="Internet_20_link">https://amzn.to/2C9fM5E</a>.

Ronald Decker, and Michael Dummett. A History of the Occult Tarot, 1870-1970. London: Duckworth, 2002. <a href="https://amzn.to/2I2EIAb" class="Internet_20_link">https://amzn.to/2I2EIAb</a>.

Rountree, Kathryn. “Transforming Deities: Modern Pagan Projects of Revival and Reinvention.” International Journal for the Study of New Religions 8, no. 2 (July 2017): 213–36.

Salzman, L. “The Psychology of Regressive Religious Conversion.” Journal of Pastoral Care 8 (1954): 61–75.

Samuel Bendeck Sotillos. “Editorial.” In Psychology and the Perennial Philosophy, edited by Samuel Bendeck Sotillos, Kindle Edition. World Wisdom, 2013. <a href="https://amzn.to/2CZUzLG" class="Internet_20_link">https://amzn.to/2CZUzLG</a>.

Sankaracharya. The Crest-Jewel of Wisdom and Other Writings of Sankaracharya. Translated by Charles Johnston. Kindle Edition. 1999: Theosophical University Press, 1946. <a href="https://www.theosociety.org/pasadena/crest/crest-1.htm" class="Internet_20_link">https://www.theosociety.org/pasadena/crest/crest-1.htm</a>.

Savage, C., J. Fadiman, R. Mogar, and M. H. Allen. “The Effects of Psychedelic (LSD) Therapy on Values, Personality, and Behavior.” International Journal of Neuropsychiatry 2, no. 3 (01 1966): 241–54.

Scharfstein, Ben-Ami. Mystical Experience. Indianapolis: Bobbs-Merrill, 1973. <a href="https://amzn.to/2D6efgY" class="Internet_20_link">https://amzn.to/2D6efgY</a>.

Schlitz, Marilyn, Taylor, Eugene, and Lewis, Nola. “Toward a Noetic Model of Medicine.” Noetic Sciences Review Fall//Winter, no. 47 (1998): 44–57.

Schreber, Daniel Paul. Memoirs of My Nervous Illness. New York: NYRB Classics, 2000. <a href="https://amzn.to/2U8Se6Q" class="Internet_20_link">https://amzn.to/2U8Se6Q</a>.

Shapiro Jr., Dean. “Behavioral and Attitudinal Changes Resulting from a ‘Zen Experience’ Workshop and Zen Meditation.” Journal of Humanistic Psychology 18, no. 3 (1978): 21.

Sharp, Michael. “I Am/We Are.” Blog of Michael Sharp, 2003. <a href="https://www.michaelsharp.org/i-amwe-are/" class="Internet_20_link">https://www.michaelsharp.org/i-amwe-are/</a>.

Shear, Jonathan. “Mysticism and Scientific Naturalism.” Sophia 43, no. 1 (May 2004): 83–99. <a href="https://doi.org/10.1007/BF02782439" class="Internet_20_link">https://doi.org/10.1007/BF02782439</a>.

Smart, Ninian. “Mystical Experience.” Sophia 1, no. 1 (April 1962): 19–26. <a href="https://doi.org/10.1007/BF02785880" class="Internet_20_link">https://doi.org/10.1007/BF02785880</a>.

———. “Understanding Religious Experience.” In Mysticism and Philosophical Analysis, edited by Steven T. Katz, 10–21. London: Sheldon Press, 1978. <a href="https://amzn.to/2TW0OpC" class="Internet_20_link">https://amzn.to/2TW0OpC</a>.

Sosteric, Mike. “A Sociology of Tarot.” Canadian Journal of Sociology 39, no. 3 (2014).

———. “Allegory of the Blindfold,” 2017.

———. “Are Bullies Alpha Males or Sick Puppies.” The Conversation, 2018.

———. “Everybody Has a Connection Experience: Prevalence, Confusions, Interference, and Redefinition.” Spirituality Studies 4, no. 2 (2018). <a href="https://www.spirituality-studies.org/dp-volume4-issue2-fall2018/files/assets/common/downloads/files/4-2-sosteric.pdf" class="Internet_20_link">https://www.spirituality-studies.org/dp-volume4-issue2-fall2018/files/assets/common/downloads/files/4-2-sosteric.pdf</a>.

———. “From Zoroaster to Star Wars, Jesus to Marx: The Science and Technology of Mass Human Behaviour,” 2018. <a href="https://www.academia.edu/34504691" class="Internet_20_link">https://www.academia.edu/34504691</a>.

———. “How Money Is Destroying the World.” The Conversation, 2018. <a href="https://theconversation.com/how-money-is-destroying-the-world-96517" class="Internet_20_link">https://theconversation.com/how-money-is-destroying-the-world-96517</a>.

———. Lightning Path Workbook Three – Connection. Vol. 3. Lightning Path Workbook Series. St. Albert, Alberta: Lightning Path Press, 2017.

———. “Mystical Experience and Global Revolution.” Athens Journal of Social Sciences 5, no. 3 (2018): 235–55.

———. “Mysticism, Consciousness, Death.” Journal of Consciousness Exploration and Research 7, no. 11 (2016): 1099–1118.

———. “Rethinking the Origins and Purpose of Religion: Jesus, Constantine, and the Containment of Global Revolution,” Unpublished. <a href="https://www.academia.edu/34970150/" class="Internet_20_link">https://www.academia.edu/34970150/</a>.

———. Rocket Scientists’ Guide to Authentic Spirituality. St. Albert, Alberta: Lightning Path Press, Unpublished Draft. <a href="https://press.lightningpath.org/product/rocket-scientists-guide-authentic-spirituality/" class="Internet_20_link">https://press.lightningpath.org/product/rocket-scientists-guide-authentic-spirituality/</a>.

———. Rocket Scientists’ Guide to Money and the Economy: Accumulation and Debt. St Albert, Alberta: Lightning Path Press., 2016. <a href="https://amzn.to/2WR8Guy" class="Internet_20_link">https://amzn.to/2WR8Guy</a>.

———. “Star Wars Is a Religion That Primes Us for War and Violence.” The Conversation, 2018. <a href="https://theconversation.com/star-wars-is-a-religion-that-primes-us-for-war-and-violence-89443" class="Internet_20_link">https://theconversation.com/star-wars-is-a-religion-that-primes-us-for-war-and-violence-89443</a>.

———. “The Damage We’re Doing to Our Children and Ourselves.” The Conversation, 2018.

———. “The Death of Newton: Consciousness, Spirituality, and the Second Scientific Revolution,” 2019.

———. “The Science of Ascension: A Neurologically Grounded Theory of Mystical/Spiritual Experience,” 2017.

———. “The Science of Ascension: The Healing Power of Connection,” 2016.

———. “The Triumph of Spirit Archetype System.” Lightning Path, 2019. <a href="https://www.lightningpath.org/archetype-study/the-triumph-of-spirit-archetype-system/" class="Internet_20_link">https://www.lightningpath.org/archetype-study/the-triumph-of-spirit-archetype-system/</a>.

———. “Toxic Socialization.” Socjourn, 2016. <a href="https://www.academia.edu/25275338/Toxic_Socialization" class="Internet_20_link">https://www.academia.edu/25275338/Toxic_Socialization</a>.

———. “Trump’s Manipulation of Mass Consciousness.” The Conversation, 2017.

———. “Why We Should All Cut the Facebook Cord.” The Conversation, 2018. <a href="https://theconversation.com/why-we-should-all-cut-the-facebook-cord-or-should-we-93929" class="Internet_20_link">https://theconversation.com/why-we-should-all-cut-the-facebook-cord-or-should-we-93929</a>.

———. “World War Three Is Being Waged in Cyberspace.” The Conversation, 2017. <a href="https://theconversation.com/world-war-three-is-being-waged-in-cyberspace-84974" class="Internet_20_link">https://theconversation.com/world-war-three-is-being-waged-in-cyberspace-84974</a>.

Sosteric, Mike, and Gina Ratkovic. Lightning Path Workbook Two – Healing. Vol. 2. Lightning Path Workbook Series. St. Albert, Alberta: Lightning Path Press, 2017.

———. “Seven Essential Needs,” 2018. <a href="https://www.lightningpath.org/healing/seven-essential-needs/" class="Internet_20_link">https://www.lightningpath.org/healing/seven-essential-needs/</a>.

———. “What Does It Mean to Be Human: Abraham Maslow and His Hierarchies of Need,” 2018. <a href="https://www.academia.edu/35635479" class="Internet_20_link">https://www.academia.edu/35635479</a>.

St. Teresa of Avila. The Way of Perfection. New York: Dover Publications, 2012. <a href="https://amzn.to/2Id75es" class="Internet_20_link">https://amzn.to/2Id75es</a>.

Stace, Walter Terence. Mysticism and Philosophy. London: Macmillan, 1960. <a href="https://wudhi.azurewebsites.net/mysticism/ws/wts-mp%20-%20index.htm" class="Internet_20_link">https://wudhi.azurewebsites.net/mysticism/ws/wts-mp%20-%20index.htm</a>.

———. The Teachings of the Mystics. New York: Mentor, 1960.

Steeman, Theodore M. “Church, Sect, Mysticism, Denomination: Periodological Aspects of Troeltsch’s Types.” SA.  Sociological Analysis 36, no. 3 (1975): 181–204.

Steiner, Rudolf. Cosmic Memory. Kindle Edition, 1904.

Suzuki, D.T. An Introduction to Zen Buddhism. Grove Press, 1994. <a href="https://amzn.to/2Tp6gWG" class="Internet_20_link">https://amzn.to/2Tp6gWG</a>.

———. Essays in Zen Buddhism. Grove Press, 1994.

Swedenborg, Emanuel. New Jerusalem. Kindle Edition: Swedenborg Foundation, 2016. <a href="https://amzn.to/2TpJ5vc" class="Internet_20_link">https://amzn.to/2TpJ5vc</a>.

Szalavitz, Maia. Unbroken Brain: A Revolutionary New Way of Understanding Adddiction. New York: St. Martin’s Press, 2016. <a href="https://amzn.to/2XFqfyZ" class="Internet_20_link">https://amzn.to/2XFqfyZ</a>.

Templer, Donald I. “The Construction and Validation of a Death Anxiety Scale.” Journal of General Psychology 82, no. 2 (April 1970): 165.

Thalbourne, Michael A. “The Psychology of Mystical Experience.” Exceptional Human Experience 9 (1991): 168–86.

Thomas, L. Eugene, and Pamela E. Cooper. “Incidence and Psychological Correlates of Intense Spiritual Experiences.” Journal of Transpersonal Psychology 12, no. 1 (June 1980): 75.

Tillich, Paul. Biblical Religion and the Search for Ultimate Reality. Chicago: University of Chicago Press, 1955. <a href="https://amzn.to/2VHLBK6" class="Internet_20_link">https://amzn.to/2VHLBK6</a>.

Toennies, Ferdinand, Georg Simmel, Ernst Troeltsch, and Max Weber. “Max Weber on Church, Sect, and Mysticism.” Sociological Analysis 34, no. 2 (1973): 140. <a href="https://doi.org/10.2307/3709720" class="Internet_20_link">https://doi.org/10.2307/3709720</a>.

Tolstoy, Leo. The Kingdom of God Is Within You (Classics To Go) Ebook: Leo Tolstoy: Amazon.ca: Gateway. Translated by Constance Garnett. CreateSpace, 2016. <a href="https://amzn.to/2Dg2jtj" class="Internet_20_link">https://amzn.to/2Dg2jtj</a>.

Underhill, Evelyn. Mysticism: A Study in the Nature and Development of Spiritual Consciousness. Kindle. New York: Dover Publications, 2002. <a href="https://amzn.to/2C91xNY" class="Internet_20_link">https://amzn.to/2C91xNY</a>.

———. Practical Mysticism. Www.digireads.com: Digireads, 2010. <a href="https://amzn.to/2tUFN48" class="Internet_20_link">https://amzn.to/2tUFN48</a>.

———. The Essentials of Mysticism. Toronto: J. M. Dent & Sons., 1920. <a href="https://amzn.to/2SOhjn2" class="Internet_20_link">https://amzn.to/2SOhjn2</a>.

Vaillant, George E. “Quantum Change: When Epiphanies and Sudden Insights Transform Ordinary Lives.” American Journal of Psychiatry: Official Journal of the American Psychiatric Association, no. 9 (2002): 1620. <a href="https://doi.org/10.1176/appi.ajp.159.9.1620" class="Internet_20_link">https://doi.org/10.1176/appi.ajp.159.9.1620</a>.

Watson, J. “Intentionality and Caring-Healing Consciousness: A Practice of Transpersonal Nursing.” Holistic Nursing Practice 16, no. 4 (2002): 12–19.

Watts, Alan. This Is It and Other Essays on Zen and Spiritual Experience. Kindle Edition. Random House, 1973. <a href="https://amzn.to/2IYr2rv" class="Internet_20_link">https://amzn.to/2IYr2rv</a>.

White, William L. “Transformational Change: A Historical Review.” Journal of Clinical Psychology 60, no. 5 (May 2004): 461–70.

Williams, Kathryn, and David Harvey. “Transcendent Experience in Forest Environments.” Journal of Environmental Psychology 21, no. 3 (September 1, 2001): 249–60. <a href="https://doi.org/10.1006/jevp.2001.0204" class="Internet_20_link">https://doi.org/10.1006/jevp.2001.0204</a>.

Wilson, Bill, and Bob Smith. The Big Bookhttps://ask.libreoffice.org/en/question/6393/how-may-I-do-writer-recognize-hyperlinks-automatically/ of Alcoholics Anonymous. Kindle. New York: Renegade Press, ND. <a href="https://amzn.to/2tVJ1nY" class="Internet_20_link">https://amzn.to/2tVJ1nY</a>.

Wuthnow, Robert. “Peak Experiences: Some Empirical Tests.” Journal of Humanistic Psychology 18, no. 37 (1978): 59–79.

Zaehner, R.C. Hindu and Muslim Mysticism. New York: Shocken Books, 1969. https://amzn.to/2IK1A7R.

———. Mysticism Sacred and Profane. New York: Oxford University Press, 1969. https://amzn.to/2LcdkCl.

Zinnbauer, Brian J., and Kenneth I. Pargament. “Spiritual Conversion: A Study of Religious Change among College Students.” Journal for the Scientific Study of Religion 37, no. 1 (1998): 161. https://doi.org/10.2307/1388035.


Spiritwiki References