The Role of Intention in the Shamanic Experience

8/9/2019 The Role of Intention in the Shamanic Experience

1/46


2/46

BOOKS BY PETER FRITZ WALTER

Sovereign Immunity Litigation

Coaching Your Inner Child

The Leadership I Ching

Leadership & Career in the 21 st Century

Creative-C Learning

Integrate Your Emotions

Krishnamurti and the Psychological Revolution

The New Paradigm in Business, Leadership and Career

The New Paradigm in Consciousness and Spirituality

The New Paradigm in Science and Systems Theory

The Vibrant Nature of Life

Shamanic Wisdom Meets the Western Mind


3/46


4/46

Published by Sirius-C Media Galaxy LLC

113 Barksdale Professional Center, Newark, Delaware, USA

2014 Peter Fritz Walter. Some rights reserved.

Creative Commons Attribution 4.0 International License

This publication may be distributed, used for an adaptation or for deriva-tive works, also for commercial purposes, as long as the rights of the authorare attributed. The attribution must be given to the best of the users ability

with the information available. Third party licenses or copyright of quotedresources are untouched by this license and remain under their own license.

The moral right of the author has been asserted

Set in Palatino

Designed by Peter Fritz Walter

Scribd Edition

Publishing CategoriesPsychology / Ethnopsychology

Publisher Contact [email protected]

http://sirius-c-publishing.com

Author Contact [email protected]

About Dr. Peter Fritz Walterhttp://peterfritzwalter.com


5/46

Contents1 72 13

3 19

4 27

Bibliography 31Contextual Bibliography

Personal Notes 45


6/46


7/46

1Looking over the fence of social and cultural condition-

ing, and expand conscious awareness is what the shamanicquest is about; it is a quest of our days. Developing aware-

ness about the limitations of perception is one of the rea-

sons why the mind-opening journey has much signicancetoday for intellectuals and seekers of truth from all walksof life.

Entheogens have not deserved the label psychedelics

as their purpose is authentic and religious. They are not setin the world for distorting perception and render us highor to alter consciousness, nor do they serve entertainmentpurposes. What they do is not really altering conscious-ness; they actually sharpen it; instead of distorting percep-

tion, they in a way purify it and render it more immediate,more direct , and less conditioned by culture and language.

Native peoples around the world understand this sa-cred purpose of entheogens, which is why they have cre-ated that term in the rst place, which means that these

plants are awakeners of the god within.

7


8/46

It is unthinkable for most natives to use entheogens forentertainment, as there is a belief among them that doingso desacralizes the plants and offends their protective spir-

its.

In modern society this view is not shared, at least noton the government level, with the result that entheogensare indiscriminately put on the index of forbidden drugs,

with the idea in mind that, if allowed, they would be used,and abused, for mere entertainment, pleasurable indul-gence and debauchery.

The idea is not as far-fetched as it sounds; if this viewis the dominant one in a society, the government probably just acts on the line of the general opinion. In addition, if

behavior results in harm suffered by citizens, it is correctthat responsible government prohibits that behavior. Thatharm can be done to self and others with strongly activecompounds is a fact that even pro-psychedelic researchersand activists such as Terence McKenna have openly admit-

ted. The solution here, then, cannot be short-term, and it

cannot just target at proving our governments wrongwhen they only act upon a belief that is shared by the metagroup. The solution is to change that very belief of entheo-gens being leisure drugs, and to give the right informa-

tion, and also transmit the ethical values , their sacred pur-pose, their correct use, and proper education given for

their ingestion. This cannot be done short-term but takes areal educational effort from the side of science and gov-

THE ROLE OF INTENTION IN THE SHAMANIC EXPERIENCE

8


9/46

ernment working jointly and with the correct vision andmotivation.

Entheogenic plant substances do not render addictive but

in the contrary tend to dissolve addictions, which is why insome countries, they are used in the therapies targeting athealing heroine or cocaine addictions. It is equally impor-tant to know that experienced shamans do exert a guid-

ance for the proper use of entheogens. Not many research-ers write about the details, which is why my personal ex-perience was important for me in this context for under-standing how the shaman can direct the experience of theclient by using his intention.

I have for that matter presented several anomalies oc-

curring within the course of my experience that cannot beexplained in any other way than by saying that what reallyhappened was that the shaman triggered and directed thetrance by his own intention and psychic energy , using the psy-choactive compounds as a transmitter matrix.

In other words, the biochemical etiology of trance in-

ducement is mechanistic, which my experience shows withquite some evidence. Some intricate details of my experi-ence namely make only sense when we see shamanic voy-ages as not directed by plant chemicals, but by human in-

tention that uses the plant matrix as an information ampli-er and transmitter.

This may represent a scientic novelty in our culture;however for natives it is clear that its the shaman, not aplant chemical, who controls the consciousness-opening

1/4

9


10/46

voyage. In addition, natives consider the manifesting spir-its, called plant teachers as real beings, not just chemicals ormolecules, or photon emissionbut living beings on an-

other, namely higher, vibrational level. It would never en-ter the mind of a native to say that plant teachers are justchemicals that ood the consciousness interface of thosewho ingest them, thereby bringing about hallucinogenicvisions.

My hypothesis focuses on the real function of the sha-man and the interaction that is taking place, in authenticshamanic voyage, between the shamans consciousness,the consciousness of the client, and the consciousnesses ofthe spirits who are somehow involved, through the mys-

tery of the psychoactive compounds contained in the en-theogenic plants. It is namely this interaction between vari-ous conscious forms of living that brings about the amplify-ing effect, the opening of consciousness, the sharpening ofperception, the pristine intelligent awareness of reality that

is typically the unique gift one carries away from such ex-

periences.After all, looking at the details of my experience as a

single case among many cases to be studied and evaluated,we can safely conclude that the mechanistic chemical ex-

planation of consciousness-opening shamanic experiencesis a reductionist concept that cannot truly and objectively

explain what really happens in such kind of experiences.By contrast, my hypothesis forwards an epistemologi-

cal approach to these experiences that is systemic and


10


11/46

complex enough to explain the uncanny details of suchvoyages, and that understands that all about conscious-ness, after all, is intention . It has been seen in other elds of

research, such as quantum physics as well that intentionreally is the greatest inuential agent in the universe, to apoint that scientists now even argue that the big bang, thevery starting point of creation was already a result, and notthe cause. The cause, as it appears, was a form of cosmic

intention .

What I learned through the psychedelic experience isthat reality is not the semantic mantel that we are wrap-ping around our life experiences, that language, to say itwith Zen, is merely like the nger that points to the moon,

but not the moon. In other words, language is the map, notthe terrain.

Hence, to conclude from this insight, we can say thatwe cannot perceive reality through language, as languageitself is conditioned and related to the thought interface,

which can only operate within the known , shying away

from experiencing the unknown. Hence, when we want toexperience the unknown, we need to let go of language.

The present essay will show that there is no split in thecognitive assessment of natural healing practiced within sha-

manism and by shamans when looked at through the eyesnot of mainstream science, but using the millenary cogni-

tive tools of alternative science , and particularly our insightsinto the functioning of hypnosis.

1/4

11


12/46


13/46


14/46

thropologists, and especially those of them who really donot understand shamanic cultures, tend to employ expres-sions such as hallucinogens, narcotic drugs, narcotics or psy-

chedelics. Apart from the fact that these plants are not nar-cotics , because a narcotic drug, such as for example opium ,renders somnolent but does not alter consciousness, theimportant thing to know is that entheogens are not under-stood, in shamanic cultures, as leisure drugs. They really

are considered as assets of the religious and numinous ex-perience.

That is why the only expression that comes close to theshamanic mindset is the term entheogens, facilitators forgetting in touch with the god within.

And as such they form part of the religious ritual, andnot of party time. This is generally little understood in ourculture where so-called drugs are usually associated withleisure, distraction, party time and sex. Yet in native cul-tures the very idea to for example relate an entheogenic

voyage with sex would offend every shaman if told about

it.It has been equally afrmed that entheogens, apart

from their helping us to reach the inner mind, also dissolvenasty and somehow destructive habits such as alcoholism

or heroin addiction, and generally help in a process of so-cial deconditioning. Entheogens help us to see behind the

veil of the normative behavior code in any given society asthey show us options of positive, yet different behavior.


14


15/46

What we can thus learn from taking these plants as asort of social medicine is to recognize the pattern of norma-tive behavior we are caught in and that obstructs our crea-

tivity and self-realization.

People who are socially oppressed, racial, ethnic, relig-ious or sexual minorities, may want to inquire into thepossible dissolution of rigid behavior rules and oppressive

normative standards in society. They may thus look for theultimately most intelligent catalyzer that exists to see allthe options reality offers and as a result may want to expe-rience the thrill of a consciousness-opening voyage.

The human soul expresses its originality in paradoxesand sometimes in extreme behavior and the very attempt

to classify human behavior into rigid standards for all is initself an ideology. The more a given society puts up generalstandards, the more it is alienated from life and its creativeroots and the more it is subject to decay. Shamanism is aneffective guidepost for reentering the realm of natures

wisdom and true connectedness to allthatis .

The entheogenic quest is an inner quest, not necessarilya defeatist approach on a social level, but certainly an im-portant add-on to any social activism for any possible so-cial or humanitarian cause. The shaman is not a theorist,

not a scientist and not a theologian. He is a pragmatist, asolution-nder and his rst rule is effectiveness. He is

something like a highly effective Zen manager in his uni-verse of natural laws, and he is a communicator. He com-

2/4

15


16/46

municates with the spirit world, the world of the ancestorsand the world of the animal and plant spirits.

A shaman receives his basic education from the en-

theogenic plant teachers, and only at a minor degree fromanother, elder, shaman tutor. Shamans around the world,asked how they got to know this or that secret about heal-ing, answer they learnt it directly from the plant spirits.

They tend to afrm that they know little and that they just humbly ask plant spirits every time they cant solve aproblem or do not nd a remedy for a certain illness. Andthe effectiveness of a shaman, then, is exactly to maximizethe response-ability he has for all possible problems he isasked to solve.

This involves curing sickness, doing counter-magic,nding the right timing for hunting or harvest and eventhe task to solve political questions in inter-tribal relations.

The shaman does that by maximizing his unique com-munication with the invisible world, the world of the spir-

its. By the same token, shamans around the world, whenasked about reality tend to afrm that visible reality is arather insignicant part of reality and that the real reality isthe hidden one, the one that is unveiled during the en-theogenic visionary experience.

If we refuse this bias of a more or less in terms of realityassessment, we can still enrich our mindset with the optionthat there might be parallel realities and that all realities,visible or invisible, or visible only through facilitating


16


17/46

drugs or other consciousness-altering devices, are equallyvalid and equally important.

2/4

17


18/46


19/46

3My hypothesis is that the consciousness-transformingcognitive experience subsequent to ingesting the ritualAyahuasca brew is not, as often suggested, the direct result

of plant chemistry, but of the shamans conscious intentionreaching the experiencers consciousness through the me-

dium of plant chemistry as a thought and energy transmit-ter. This view is not to be understood in a reductionistsense. I do not say that all is to be reduced to one single root

cause, but propose to consider one more option in our scien-tic investigation of paranormal phenomena. To corrobo-rate my hypothesis I shall report a mind-opening experi-

ence with Ayahuasca during a visit to a Shuar native sha-man in Ecuador, back in 2004.

My hypothesis provides a non-linear explanation of thepsychedelic experience; it does not deny the existence ofthe chloride and its possible effects on the human psyche.But I contend that the mind-opening effects noticed by the

novice after ingesting the brew are a result of the shamansconsciousness impacting upon a passive perception matrix that is part of the plant realm and that the shaman uses asa transmitter platform. My point is not to invalidate any ofthe current hypotheses about psychedelic plant substances, but to help nding a valid theory that shows what it is that

effectively opens, modies or expands human conscious-ness during the Ayahuasca experience.

19


20/46

See, for example, Mircea Eliade, Shamanism (1972), Piers Viteb-sky, Shamanism (2001), Ralph Metzner (Ed.) Ayahuasca (1999), Michael

Harner, Ways of the Shaman (1990), Jeremy Narby, The Cosmic Serpent(1999), Richard Evans Schultes et al, Plants of the Gods (2002), TerenceMcKenna, The Invisible Landscape (1994), True Hallucinations (1998),The Archaic Revival (1992), Food of the Gods (1993), Robert Forte (Ed.),Entheogens and the Future of Religion (2000), Luis Eduardo Luna &Pablo Amaringo, Ayahuasca Visions (1999), Adam Gottlieb, Peyote andOther Psychoactive Cacti (1997), Rick Strassman, DMT (2001).

Most of the researchers seem to defend a rather mecha-nistic causation theory that sees the source of all paranormalphenomena in the chemical plant substances, or else in biophoton emission. For example Terence McKenna, under

the spell of his large knowledge on ethnopharmacology,and his brother Dennis McKenna, an enthnobotanist, never

left a doubt in all their writings on the subject of psyche-delics that the causation of altered states of consciousnessis due to psychoactive compounds in plants called entheo-

gens. The question what exactly the role is that the shamanplays in opening greater pathways of consciousness is leftopen or subject to speculation.

Jeremy Narby, in his book The Cosmic Serpent (2003) ,puts up the daring hypothesis that causation is due to bio-

photon emission, not plant chemistry.

Researchers working in this new eld mainlyconsider biophoton emission as a cellular lan-guage or a form of nonsubstantial biocommuni-cation between cells and organisms. Over thelast fteen years, they have conducted enoughreproducible experiments to believe that cells


20


21/46


22/46

sized by the American medical anthropologist, shamanand psychologist Alberto Villoldo.

In his book Shaman, Healer, Sage (2000) , Dr. Villoldo in-

troduces the third chapter entitled The Luminous EnergyField with an entry from his journals. Don Eduardo wasone of the powerful Inca shamans Villoldo studied with formany years:

Ive found that the San Pedro potion does noth-ing other than make me sick. () Im convincedthat the altered state Im in is created by DonEduardos singing. And then there is the energythat he claims enters the ceremonial space whenhe summons the spirits of serpent, jaguar,

hummingbird, and condor. () What I cantexplain is the fact that Im seeing energy. It onlyhappens when I sit next to Don Eduardo. WhenI go more than a few feet away from him I sensenothing. Its like he is surrounded by an electricspace, where the air actually tingles. When Iminside his space I see everything he sees. (Id.,41)

The perhaps most convincing corroboration of my re-search comes from theosophy and the pulpit of Charles W.Leadbeater. If clairvoyant research is or is not consideredas valid scientic research under the present science para-

digm is not my problem. From the point of view of real sci-ence as the methodically sound, holistic, mentally sane and


22


23/46

intelligently communicated observation of nature, clair-voyance is science.

As a little excursion, let me quote what a clairvoyant

herself has to say about this extraordinary faculty of per-ception that is clairvoyance. Dora van Gelder writes in her book The Real World of Fairies (1999) that she attributes thefaculty of clairvoyance to the pituitary gland, which may

somehow be more highly developed in clairvoyants thanin ordinary people:

The fact is that there is a real physical basis forclairvoyance, and the faculty is not especiallymysterious. The power centers in that tiny or-gan in the brain called the pituitary gland . The

kind of vibrations involved are so subtle that nophysical opening in the skin is needed to con-vey them to the pituitary body, but there is aspecial spot of sensitiveness just between theeyes above the root of the nose which acts asthe external opening for the gland within. (Id.,4)

In his book, The Astral Plane (1894) , Leadbeater stressesthe fact that the spirits natives communicate with have cer-tain well-dened characteristics and they are quite distinctof human beings.

We might almost look upon the nature-spiritsas a kind of astral humanity, but for the fact thatnone of themnot even the highestpossess a

3/4

23


24/46

permanent reincarnating individuality. Appar-ently therefore, one point in which their line ofevolution differs from ours is that a muchgreater proportion of intelligence is developed before permanent individualization takes place; but of the stages through which they havepassed, and those through which they have yetto pass, we can know little. The life-periods of

the different subdivisions vary greatly, some being quite short, others much longer than ourhuman lifetime. We stand so entirely outsidesuch a life as theirs that it is impossible for us tounderstand much about its conditions; but itappears on the whole to be a simple, joyous,irresponsible kind of existence, much such as aparty of happy children might lead among ex-ceptionally favourable physical surroundings.Though tricky and mischievous, they are rarelymalicious unless provoked by some unwarrant-able intrusion or annoyance; but as a body theyalso partake to some extent of the universal

feeling of distrust for man, and they generallyseem inclined to resent somewhat the rst ap-pearances of a neophyte on the astral plane, sothat he usually makes their freaks, they soonaccept him as a necessary evil and take no fur-ther notice of him, while some among them

may even after a time become friendly andmanifest pleasure on meeting him. (Id., 61)


24


25/46

This means that through thought and intent, and men-tal focus, we actually create elementals , which are thoughtforms that are somehow embodied and individualized.

Now, what I conclude from this insight, extrapolatingthe research of clairvoyant Charles W. Leadbeater to sha-manism, is that the shaman, when concocting the psyche-delic brew, and when focusing on it, actually builds elemen-

tals by his strong intent and the thought forms resultingfrom this focus. These elementals then are absorbed by theplant matrix, or the psychoactive compounds in entheo-genic plants, and are transmitted to the adept who desiresto be initiated by the shaman, by ingesting the brew.

If our intent projected upon time and space creates

what Leadbeater and others call elementals or if it createsthoughtforms or if it creates a collapsing of the wave func-tion, to use an expression of quantum physics, really doesnot matter. We might as well call it magic thought poweror telepathy. What imports is that we see that there is no

magic other than the impact of spirit upon visible and tan-

gible reality.When I extrapolate this research that is amply docu-

mented in the meantime, I must conclude that shamanicpower is more than the mechanistic ingestion of plant

chemistry to make things happen. Then I will see that itsthe preparation of the concoction much more than its

chemical ingredients that make for the outcome of the ex-perience, and thats ultimately intent projected into the subtlematrix of plant consciousness that is the trigger here.

3/4

25


26/46


27/46

4In my discussions with the shaman and his assistant, itappeared clear that they themselves rejected the linear andsingle-causative theory of the kind stating its the DMT

that makes for all that Ayahuasca does, explaining that allthe art was in the traditional procedure of preparing the

cure and the consciousness focus that forms part of it.The cognitive experience with Ayahuasca is probably

not a simple direct consequence of the plant-containing

DMT, as this has been suggested, for example, by TerenceMcKenna and his brother, the ethnobotanist DennisMcKenna in their book The Invisible Landscape (1994).

In the particularities I have brought forward and com-mented upon, there appears to be a certain weight of the

evidence for a causation of the cognitive experience byshamanic consciousness acting as a hypnotic agent on theplant matrix that serves as a resilient transmitter and amplier of thought energy. The specic cognitive elucidation andthe insights experienced after ingestion of the brew seem

to have been brought about through a multi-causative impact with the shamans consciousness acting upon my ownthrough the catalyzing agent of the plant compound.

It all points to the fact that this impact was broughtabout through the strong focus of the shamans thought

energy on my perception matrix and reception frequency both during the preparation of the brew and at the onset ofthe intake ritual. Concentration of thought and attention is

27


28/46

known from both psychic research and clairvoyant experi-ence, and from medical hypnosis to bring about an energyimprint in form of a consciousness overlay on the perception

interface of the receiver.

I am talking about a multi-causative effect here becausethe evidence at stake does not allow to exclude any proprie-tary additional impact of the plant consciousness in the

process of triggering the consciousness overlay. In fact,there are details in my report that indicate such an addi-tional impact directly from the side of the plant realm, as a genuine plant-proprietary consciousness reaching out into myhuman consciousness.

The most striking detail in this context was that I had

myself the clear intuition of being in touch with a proprie-tary plant consciousness or even an unspecic universal con-sciousness that I was in an ongoing telepathic exchangewith as long as the trance lasted.

The most important detail in this context is well the

fact that there is a plant-specic matrix involved in this

process, and not just a shaman focusing thought energy onmyself as his client. This is the specic contextual link withplant consciousness acting as a matrix receiver for intent ,similar as this has been reported for water, by the elucidat-

ing research of the Japanese researcher Masaru Emoto.

As Emotos water research suggests, it is possible toleave imprints in the memory surface of water by positiveor negative afrmations, for example in the form of textlabels glued on the water bottles for some time, that pro-


28


29/46

duce or not in the water specic crystals. Typically so, theaesthetically appealing crystals are formed by positive anduplifting intent and correlated afrmations rather than by

negative and defeating intent and afrmations.

My argument here is on the same lines of reasoning.My idea is that the consciousness interface of plants, atleast of plants that are qualied as entheogens or as plants

containing mind-altering compounds, serves as a transmit-ting and amplifying interface for the thought imprint given toit by the shamans consciousness and thought energy.

In how much the plant here participates with its ownconsciousness-altering compounds, such as DMT, cannot be evaluated from this experience with Ayahuasca, but

needs additional, tightly curtailed research. It is namelypossible that the plant chemistry, instead of being a unilat-eral agent of altering human consciousness, serves as a re-ceiver, transmitter and amplier interface for human intentand thought energy, as this has been reported by Masaru

Emoto and others for the hado , the specic energy-interface

of water.But even Masaru Emoto has not found, and not even

tried to explain the ultimate reason why human intent canhave an energetic impact on water, and other substances.

The explanation, or one possible explanation is given byCharles Webster Leadbeater in his 1894 booklet Astral Plane

where he describes the function of elementals in the com-munication between humans and all realms of nature.

4/4

29


30/46

As I have shown, Leadbeater explains that thought isan energetic phenomenon: thoughts are vibrations , and assuch they bring about thought forms or elementals. These

elementals, he says further, gain permanence over timeand depending on how much emotional energy we invest inthose thoughts. And here we encounter the philosophy ofthe natives who speak about spirits when asked about thecommunicating agents between humans and plants. The

solution of the riddle is to view the natives explanationand the theosophical or clairvoyant view together.

The technique consists thus in imprinting intent in theplant matrix by gestating, through the power of thoughtenergy, elementals that function as communicating agents

between the human and the plant realm. These elementalsare created during the process of collecting the Ayahuascaliana and carefully preparing the brew, and it is these ele-mentals impacting on the plants psychoactive substanceswhich are becoming active and communicative as it were in

the initiates consciousness.


30


31/46

BibliographyContextual Bibliography

Castaneda, Carlos

The Teachings of Don JuanA Yaqui Way of KnowledgeWashington: Square Press, 1985

Journey to IxtlanWashington: Square Press: 1991

Tales of PowerWashington: Square Press, 1991

The Second Ring of PowerWashington: Square Press, 1991

Eliade, Mircea

ShamanismArchaic Techniques of EcstasyNew York: Pantheon Books, 1964

Evans-Wentz, Walter Yeeling

The Fairy Faith in Celtic CountriesLondon: Frowde, 1911Republished by Dover Publications(Minneola, New York), 2002


32/46

Fericla, Josep M.

Al trasluz de la Ayahuasca

Antropologa cognitiva, oniromancia y consciencias alternativasBarcelona: La Liebre de Marzo, 2002

Forte, Robert (Ed.)

Entheogens and the Future of ReligionCouncil on Spiritual Practices, 2nd ed., 2000

Foxwood, Orion

The Faery TeachingsArcata, CA: R.J. Steward Books, 2007

Gerber, Richard

A Practical Guide to Vibrational MedicineEnergy Healing and Spiritual TransformationNew York: Harper & Collins, 2001

Gordon Wasson, R.

The Road to EleusisUnveiling the Secret of the MysteriesWith Albert Hofmann, Huston Smith, Carl Ruck and Peter WebsterBerkeley, CA: North Atlantic Books, 2008

Goswami, Amit

The Self-Aware UniverseHow Consciousness Creates the Material WorldNew York: Tarcher/Putnam, 1995

Gottlieb, Adam

Peyote and Other Psychoactive CactiRonin Publishing, 2nd edition, 1997

Grinspoon, Lester

MarihuanaThe Forbidden MedicineWith James B. BakalarNew Haven, CT: Yale University Press, 1997First published in 1971


32


33/46

Grof, Stanislav

Ancient Wisdom and Modern Science

New York: State University of New York Press, 1984Beyond the BrainBirth, Death and Transcendence in PsychotherapyNew York: State University of New York, 1985

LSD: Doorway to the NuminousThe Groundbreaking Psychedelic Research into Realms of theHuman UnconsciousRochester: Park Street Press, 2009

Realms of the Human UnconsciousObservations from LSD ResearchNew York: E.P. Dutton, 1976

The Cosmic GameExplorations of the Frontiers of Human ConsciousnessNew York: State University of New York Press, 1998

Gurdjieff, George Ivanovich

The Herald of Coming GoodLondon: Samuel Weiser, 1933

Hall, Manly P.

The Pineal GlandThe Eye of GodArticle extracted from the book: Man the Grand Symbol of the Myster-iesKessinger Publishing Reprint

The Secret Teachings of All AgesReaders EditionNew York: Tarcher/Penguin, 2003Originally published in 1928

Hargous, Sabine

Les appeleurs dmesLunivers chamanique des Indiens des AndesParis: Albin Michel, 1985

Harner, Michael

Ways of the ShamanNew York: Bantam, 1980, 1982

BIBLIOGRAPHY

33


34/46

ChamaneLes secrets dun sorcier indien dAmrique du NordParis: Albin Michel, 1982

Hicks, Esther and Jerry

The Amazing Power of Deliberate IntentLiving the Art of AllowingCarlsbad, CA: Hay House, 2006

Hofmann, Albert

LSD, My Problem ChildReections on Sacred Drugs, Mysticism and ScienceSanta Cruz, CA: Multidisciplinary Association for Psychedelic Studies,2009, Originally published in 1980

Holmes, Ernst

The Science of MindA Philosophy, A Faith, A Way of LifeNew York: Jeremy P. Tarcher/Putnam, 1998First Published in 1938

Hunt, Valerie

Innite MindScience of the Human Vibrations of ConsciousnessMalibu, CA: Malibu Publishing, 2000

Huxley, Aldous

The Doors of Perception and Heaven and HellLondon: HarperCollins (Flamingo), 1994(originally published in 1954)

The Perennial PhilosophySan Francisco: Harper & Row, 1970

Jung, Carl Gustav

Archetypes of the Collective Unconsciousin: The Basic Writings of C.G. JungNew York: The Modern Library, 1959, 358-407Collected WorksNew York, 1959


34


35/46

On the Nature of the Psychein: The Basic Writings of C.G. JungNew York: The Modern Library, 1959, 47-133

Psychological TypesCollected Writings, Vol. 6Princeton: Princeton University Press, 1971

Psychology and Religionin: The Basic Writings of C.G. JungNew York: The Modern Library, 1959, 582-655

Religious and Psychological Problems of Alchemyin: The Basic Writings of C.G. Jung

New York: The Modern Library, 1959, 537-581The Basic Writings of C.G. JungNew York: The Modern Library, 1959

The Development of PersonalityCollected Writings, Vol. 17Princeton: Princeton University Press, 1954

Kalweit, Holger

Shamans, Healers and Medicine MenBoston and London: Shambhala, 1992

Karagulla, Shaca

The ChakrasCorrelations between Medical Science and Clairvoyant ObservationWith Dora van Gelder KunzWheaton: Quest Books, 1989

Klimo, Jon

ChannelingInvestigations on Receiving Information from Paranormal SourcesNew York: North Atlantic Books, 1988

Krishnamurti, J.

Freedom From The KnownSan Francisco: Harper & Row, 1969

The First and Last FreedomSan Francisco: Harper & Row, 1975

Education and the Signicance of LifeLondon: Victor Gollancz, 1978

BIBLIOGRAPHY

35


36/46

Commentaries on LivingFirst SeriesLondon: Victor Gollancz, 1985

Commentaries on LivingSecond SeriesLondon: Victor Gollancz, 1986

Krishnamurti's JournalLondon: Victor Gollancz, 1987

Krishnamurti's NotebookLondon: Victor Gollancz, 1986

Beyond ViolenceLondon: Victor Gollancz, 1985Beginnings of LearningNew York: Penguin, 1986

The Penguin Krishnamurti ReaderNew York: Penguin, 1987

On GodSan Francisco: Harper & Row, 1992

On FearSan Francisco: Harper & Row, 1995

The Essential KrishnamurtiSan Francisco: Harper & Row, 1996

The Ending of TimeWith Dr. David BohmSan Francisco: Harper & Row, 1985

Labate, Beatriz Caluby

Ayahuasca ReligionsA Comprehensive Bibliography and Critical EssaysSanta Cruz, CA: Maps, 2009

Lakhovsky, Georges

Secret of LifeNew York: Kessinger Publishing, 2003

Laszlo, ErvinScience and the Akashic FieldAn Integral Theory of EverythingRochester: Inner Traditions, 2004


36


37/46

Quantum Shift to the Global BrainHow the New Scientic Reality Can Change Us and Our WorldRochester: Inner Traditions, 2008

Science and the Reenchantment of the CosmosThe Rise of the Integral Vision of RealityRochester: Inner Traditions, 2006

The Akashic ExperienceScience and the Cosmic Memory FieldRochester: Inner Traditions, 2009

The Chaos PointThe World at the Crossroads

Newburyport, MA: Hampton Roads Publishing, 2006

Leadbeater, Charles Webster

Astral PlaneIts Scenery, Inhabitants and PhenomenaKessinger Publishing Reprint Edition, 1997

DreamsWhat they Are and How they are CausedLondon: Theosophical Publishing Society, 1903Kessinger Publishing Reprint Edition, 1998

The Inner LifeChicago: The Rajput Press, 1911Kessinger Publishing

Leary, Timothy

Our Brain is GodBerkeley, CA: Ronin Publishing, 2001

Author Copyright 1988

Lenihan, Eddie

Meeting the Other CrowdThe Fairy Stories of Hidden IrelandNew York: Jeremy P. Tarcher/Penguin, 2004Authors Copyright 2003

Leonard, George, Murphy, Michael

The Live We Are GivenA Long Term Program for Realizing thePotential of Body, Mind, Heart and SoulNew York: Jeremy P. Tarcher/Putnam, 1984

BIBLIOGRAPHY

37


38/46

Liedloff, Jean

Continuum Concept

In Search of Happiness LostNew York: Perseus Books, 1986First published in 1977

Long, Max Freedom

The Secret Science at WorkThe Huna Method as a Way of LifeMarina del Rey: De Vorss Publications, 1995Originally published in 1953

Growing Into LightA Personal Guide to Practicing the Huna Method,Marina del Rey: De Vorss Publications, 1955

Luna, Luis Eduardo & Amaringo, Pablo

Ayahuasca VisionsNorth Atlantic Books, 1999

Lutyens, MaryKrishnamurti: The Years of FulllmentNew York: Avon Books, 1983

The Life and Death of KrishnamurtiChennai: Krishnamurti Foundation India, 1990

Marciniak, Barbara

Bringers of the DawnTeachings from the PleiadiansNew York: Bear & Co., 1992

McCarey, William A.

In Search of HealingWhole-Body Healing Through the Mind-Body-Spirit ConnectionNew York: Berkley Publishing, 1996

McKenna, TerenceThe Archaic RevivalSan Francisco: Harper & Row, 1992


38


39/46

Food of The GodsA Radical History of Plants, Drugs and Human EvolutionLondon: Rider, 1992

The Invisible LandscapeMind Hallucinogens and the I ChingNew York: HarperCollins, 1993(With Dennis McKenna)

True HallucinationsBeing the Account of the Authors ExtraordinaryAdventures in the Devils ParadiseNew York: Fine Communications, 1998

McTaggart, Lynne

The FieldThe Quest for the Secret Force of the UniverseNew York: Harper & Collins, 2002

Mead, Margaret

Sex and Temperament in Three Primitive SocietiesNew York, 1935

Metzner, Ralph (Ed.)

Ayahuasca, Human Consciousness and the Spirits of Natureed. by Ralph Metzner, Ph.DNew York: Thunders Mouth Press, 1999

The Psychedelic ExperienceA Manual Based on the Tibetan Book of the DeadWith Timothy Leary and Richard Alpert

New York: Citadel, 1995

Monroe, Robert

Ultimate JourneyNew York: Broadway Books, 1994

Moody, Raymond

The Light Beyond

New York: Mass Market Paperback (Bantam), 1989

BIBLIOGRAPHY

39


40/46

Moore, Thomas

Care of the Soul

A Guide for Cultivating Depth and Sacredness in Everyday LifeNew York: Harper & Collins, 1994

Murphy, Michael

The Future of the BodyExplorations into the Further Evolution of Human NatureNew York: Jeremy P. Tarcher/Putnam, 1992

Narby, Jeremy

The Cosmic SerpentDNA and the Origins of KnowledgeNew York: J. P. Tarcher, 1999

Nau, Erika

Self-Awareness Through HunaVirginia Beach: Donning, 1981

Neumann, Erich

The Great MotherPrinceton: Princeton University Press, 1955(Bollingen Series)

Newton, Michael

Life Between LivesHypnotherapy for Spiritual RegressionWoodbury, Minn.: Llewellyn Publications, 2006

Randall, Neville

Life After DeathLondon: Robert Hale, 1999

Roberts, Jane

The Nature of Personal RealityNew York: Amber-Allen Publishing, 1994First published in 1974


40


41/46

The Nature of the PsycheIts Human ExpressionNew York, Amber-Allen Publishing, 1996First published in 1979

Roman, Sanaya

Opening to ChannelHow To Connect With Your GuideNew York: H.J. Kramer, 1987

Ruiz, Don Miguel

The Four AgreementsA Practical Guide to Personal FreedomSan Rafael, CA: Amber Allen Publishing, 1997

The Mastery of LoveA Practical Guide to the Art of RelationshipSan Rafael, CA: Amber Allen Publishing, 1999

The Voice of KnowledgeA Practical Guide to Inner PeaceWith Janet MillsSan Rafael, CA: Amber Allen Publishing, 2004

Schultes, Richard Evans, et al.

Plants of the GodsTheir Sacred, Healing, and Hallucinogenic PowersNew York: Healing Arts Press2nd edition, 2002

Strassman, RickDMT: The Spirit MoleculeA doctors revolutionary research into the biology of near-deathand mystical experiencesRochester: Park Street Press, 2001

Szasz, Thomas

The Myth of Mental Illness

New York: Harper & Row, 1984

BIBLIOGRAPHY

41


42/46


43/46

Villoldo, Alberto

Healing States

A Journey Into the World of Spiritual Healing and ShamanismWith Stanley KrippnerNew York: Simon & Schuster (Fireside), 1987

Dance of the Four WindsSecrets of the Inca Medicine WheelWith Eric JendresenRochester: Destiny Books, 1995

Shaman, Healer, SageHow to Heal Yourself and Others with the Energy Medicineof the AmericasNew York: Harmony, 2000

Healing the Luminous BodyThe Way of the Shaman with Dr. Alberto VilloldoDVD, Sacred Mysteries Productions, 2004

Mending The Past And Healing The Future with Soul RetrievalNew York: Hay House, 2005

Vitebsky, Piers

The ShamanVoyages of the Soul, Trance, Ecstasy and Healing fromSiberia to the AmazonNew York: Duncan Baird Publishers, 2001Originally published in 1995

Williams, Strephon Kaplan

Dreams and Spiritual GrowthWith Patricia H. Berne and Louis M. SavaryNew York: Paulist Press, 1984

Dream CardsUnderstand Your Dreams and Enrich Your LifeNew York: Simon & Schuster (Fireside), 1991

Yeats, William Butler

Irish Fairy and Folk Tales

New York: Modern Library, 2003 MythologiesNew York: Simon & Schuster, 1998Author Copyright 1959, Renewed 1987 by Anne Yeats

BIBLIOGRAPHY

43


44/46

Ywahoo, Dhyani

Voices of Our Ancestors

Cherokee Teachings from the Wisdom FireNew York: Shambhala, 1987

Znamenski, Andrei A.

ShamanismCritical Concepts in SociologyNew York: Routledge, 2004

Zukav, Gary

The Dancing Wu Li MastersAn Overview of the New PhysicsNew York: HarperOne, 2001


44


45/46

Personal Notes


46/46

The Role of Intention in the Shamanic Experience

Documents

Transcript of The Role of Intention in the Shamanic Experience