Endnotes.

(1) Jelaluddin Rumi, quoted from The Debtor Sheikh, a poem by Rumi in The Essential Rumi translated by Coleman Barks with John Moyne, Harper San Francisco, 1995, p. 160.

(2) Tenzin Wangyal Rinpoche and Mark Dahlby, The Tibetan Yogas of Dream and Sleep, Snow Lion Publications, 1st edition, 1998, p. 160.

(3) Joseph Epes Brown, The Sacred Pipe: Black Elk's" Account of the Seven Rites of the Oglala Sioux, Penguin Books, 1971, p. 46.

(4) Joseph Epes Brown, The Sacred Pipe, p. 59.

(5) Michael Fordham, The Self and Autism, Society of Analytical Psychology, 1976.

The concept of deintegration is suggested by Michael Fordham (1976) to describe the process in which the self allows a disruption of a previous state of integration while a pattern incorporating new material and new understanding is forming. In normal development, deintegration is "in the service of the ego." That is, the self recognizes on a deep level that in order to grow and develop, it must sometimes "stand aside" to allow a deeper and more expansive self to emerge. Deintegration leads to an expansion of experience, a widening of consciousness, a deepening of self concept, an opening to a new identity, and thus to a new level of integration. Fordham and his colleagues observed the process of deintegration and reintegration in newborn infants within days of birth (1976; Sidoli, 1983).

However, the more cataclysmic and chaotic the disturbance of the status quo, the more regressive will be the individual's reaction and the more it will be experienced as disintegrating to the (fragile) ego. The primary, archetypal images and drives that are activated with deintegration may then be experienced as overwhelming. To defend oneself from the resulting feelings of catastrophic despair, annihilation, and disintegration, the individual develops primary defenses in the unconscious, which Fordham calls defenses of the self (1974). When the experience is too traumatic to assimilate, a child fails to reintegrate following deintegration and these primary, archetypal patterns become split off from the person's experience of self and trapped in the body (Sidoli & Blakemore, 2000). The child then becomes less open, more rigidly identified with the current self-concept, and less willing to risk deintegration in the future.

(6) Coleman Barks, "On Bewilderment," The Essential Rumi, p. 9.

(7) Tenzin Wangyal Rinpoche, The Tibetan Yogas of Dream and Sleep, p. 82.

(8) Alberto Villoldo, "Healing and Shamanism with Alberto Villoldo, Ph.D." Thinking Allowed Interview, available at [http://www.intuition.org/txt/villoldo.htm]

(9) Tenzin Wangyal Rinpoche, The Tibetan Yogas of Dream and Sleep.

(10) Olga Kharitidi, The Master of Lucid Dreams, Hampton Roads Publishing Company, Re-issue edition, 2001.

(11) Stephen LaBerge, Lucid Dreaming. A Concise Guide to Awakening in Your Dreams and in Your Life, Sounds True, Har/Com edition, March 2004.

(12) Thomas Moore, "In conversation with Thomas Moore: The soul's mysteries," in A. A. Simpkinson & C. H. Simpkinson (Eds.), Soul Work: A Field Guide for Spiritual Seekers, New York: HarperCollins, 1998, pp. 43-45.

(13) Rumi, "The Lame Goat," The Essential Rumi, p. 144.

(14) Howard Schwartz, Reimagining the Bible: The Storytelling of the Rabbis, New York: Oxford University Press, 1998.

Rabbi Nachman is said to have seen a dead soul for the first time when he was a child. He prayed to see such a soul, and one did indeed seek him out, terrifying him. Later he was said to have seen many such souls of the dead, and at the end of his life he became the Master of the Field, sought out by thousands of souls for the tikkun, or repair, he could do for their souls. The phrase "Master of the Field" comes from one of Reb Nachman's teachings in which he spoke of a field where souls grow, and how they require a master of the field to repair them. (p. 218-219)

(15) It is common for individuals, especially following a traumatic event, to suddenly forget their own history. This experience is sometimes called fugue state (see Hilgard, 1986; Terr, 1994).

(16) Karen O'brien, "The Thin Place Between Life and Death," Spirituality & Health, July/August 2005.

(17) Richard A. Chefetz, "The Paradox of 'Detachment Disorders," Binding Disruptions of Dissociative Process," Psychiatry: Interpersonal and Biological Processes, 67(3), Fall 2004, 246-255.

"The monster under the bed, who we all wish to avoid, is raw, bloody Fear. This is the engine that drives dissociation of self. Sometimes it is fear of betrayal, sometimes humiliation, sometimes even fear and disavowal of one's own rage. Often it is a bit of all of these and more. These Fears are painful, lonely children, lost in a complex world, emotionally invalidated, with no place to go in a frightened, disorganized, and contradictory emotional space." (p. 254)

(18) Stephen Larsen, The Shaman's Doorway, Rochester, VT: Inner Traditions, pp. 23-24.

Donald E. Kalsched, "Archetypal affect, anxiety and defence in patients who have suffered early trauma," in Ann Casement (Ed.), Post-Jungians Today:

Key Papers in Contemporary, Analytical Psychology, 83-102, London: Routledge, 1998.

The archaic defense of splitting is an anti-embodiment factor working "against the natural process through which the personal spirit embodies--a process Winnicott (1970: 261-70) called 'indwelling' or 'personalization'. Winnicott envisioned this as that slow process whereby the mother constantly introduces and re-introduces the baby's mind and body to each other (ibid.: 271). In trauma there is a reversal of indwelling, a splitting of affect from image and the corresponding splitting off of the personal spirit from mind/body unity and back into the 'psychoid' realm where, we might imagine, it remains until embodiment is possible." (p. 89)

(19) Rainier Maria Rilke

(20) James Hillman, "Commentary" to Kundalini: The Evolutionary Energy in Man by Gopi Krishna, Boston, MA: Shambhala, 1971, p. 133.

(21) Carl Jung, Man and His Symbols, Garden City, NY: Doubleday, 1964, p. 161.

"As a result of some psychic upheaval whole tracts of our being can plunge back into the unconscious and vanish from the surface for years and decades.... disturbances caused by affects are known technically as phenomena of dissociation, and are indicative of a psychic split" (Jung, 1934, para. 286). This phenomenon of fragmented identity can, then, result in what Jung referred to as complexes. Jung described such traumatic complexes as "autonomous splinter psyches," fragments which became split off.

(22) Rural, quoted from "An Awkward Comparison," in The Essential Rumi translated by Coleman Barks with John Moyne, p. 177.

(23) John Welwood, Toward a Psychology of Awakening, Boston, MA: Shambhala, 2000, p. 170.

(24) Jamie Sams & David Carson. Medicine Cards': The Discovery of Power through the Ways" of Animals, pp. 57-58.

(25) Edward Whitmont, Jungian analyst quoted in The Shaman's Doorway by Stephen Larsen, p. 111.

(26) Irini Rockwell, The Five Wisdom Energies, Boston, MA: Shambhala, 2002, p. 24.

(27) Carl Jung, The Psychology of Kundalini Yoga: Notes of the Seminar Given in 1932 by C. G. Jung, Sonu Shamdasani (Ed.), Bollingen Series XCIX, Princeton, NJ: Princeton University Press, 1996. In a series of lectures in 1932, Jung said, "There are plenty of people who are not yet born. They seem to be all here, they walk about--but as a matter of fact, they are not yet born, because they are behind a glass wall, they are in the womb. They are in the world only on parole and are soon to be returned to the pleroma where they started originally. They have not formed a connection with this world; they are suspended in the air; they are neurotic, living the provisional life. They say, 'I am now living on such-and-such a condition. If my parents behave according to my wishes, I stay. But if it should happen that they do something I don't like, I pop off.' You see, that is the provisional life, a conditioned life, the life of somebody who is still connected by an umbilical cord as thick as a ship's rope to the pleroma, the archetypal world of splendor. Now, it is most important that you should be born; you ought to come into this world--otherwise you cannot realize the self, and the purpose of this world has been missed. Then you must simply be thrown back into the melting pot and be born again (pp. 28-29).

(28) Paul Foster Case, The Tarot: A Key to the Wisdom of the Ages, New York: Macoy Publishing Company, 1947, p. 159.

(29) Tenzin Wangyal Rinpoche. The Tibetan Yogas of Dream and Sleep.

(30) Anonymous. The Life of Milarepa: A New Translation from the Tibetan by Lobsang P. Lhalungpa, Penguin, 1992, p. 113.

(31) Carl G. Jung, Memories, Dreams, Reflections, New York: Random House, 1961, p. 225.

(32) John Davis, "Reflections on Ecopsychology," Association of Humanistic Psychology Perspective, 9-11, Feb/Mar 2007. Davis identifies three insights at the core of ecopsychology, which is a relatively new branch of the science of psychology. The first is that humans are connected to the natural world in a profound and emotionally potent way. Nature is not a danger to be controlled or a commodity to be used. Ecopsychology offers two metaphors for human relationship with nature: nature as family (sibling or parent as in Mother Earth and Brother Coyote, and nature as Home, i.e., where a family lives) and nature as self (the Earth as an organism of which we are parts, and we hold the natural world as a larger psyche which incorporates our individual psyches).

The second insight is that the illusion of a disconnection of humans from nature has negative consequences, both for the environment and for our own mental health.

The third insight is that a reconnection is possible. Toward this end, ecopsychology supports a wide range of practices for connecting directly with the natural world: awareness practices that incorporate the natural world, ecotherapy, wilderness therapy, wilderness-based rites of passage, nature-based ritual and shamanic practices, and environmental restoration based on the view that as we heal the Earth, we heal ourselves.

(33) Ralph Metzner, The Unfolding Self" Varieties of Transformational Experience, Novato, CA: Origin Press, 1998, p. 73.

(34) Pir Vilayat Inayat Khan, "In conversation with Pir Vilayat Inayat Khan: Nitty-gritty spirituality," in A. A. Simpkinson & C. H. Simpkinson (Eds.), Soul Work: A Field Guide for Spiritual Seekers, 333-337, New York: HarperCollins, 1998, p. 334.

(35) The Under World, or Lower World, the individual's Lower Unconscious, consists of all the psychologically damaging experiences of every developmental age, what Firman and Gila (1997) call the primal wounds. The Lower Unconscious also includes the collective lower unconscious, what Vaughan (1986) calls the transpersonal shadow. A repression barrier operates to keep these identities out of awareness, separated from the whole Self, protecting the self-interests of the ego. Serving to repress the Lower Unconscious are shame, fear, loneliness, unworthiness, pain, abandonment, and spiritual isolation.

(36) Dori Laub, "Truth and testimony: The process and the struggle," in C. Caruth (Ed.), Trauma: Explorations in Memory, 61-75, Baltimore, MD: Johns Hopkins University Press, 1995. She observes, "The loss of the capacity to be a witness to oneself ... is perhaps the true meaning of annihilation, for when one's history is abolished one's identity ceases to exist as well" (p. 67).

(37) Jamie Sams & David Carson. Medicine Cards: The Discovery of Power through the Ways of Animals, p. 45.

(38) John Welwood, Toward a Psychology of Awakening, p. 189.

(39) Pema Chodron, Awakening Loving-Kindness, Boston, MA: Shambhala Publications, 1996, p. 83.

(40) Carl G. Jung, "Commentary on 'The secret of the golden flower'," in Alchemical Studies (Collected Works: 13, pp. 1-55), Princeton: Princeton University Press, 1967, paragraph 54.

(41) Rollin McCraty, Raymond Trevor Bradley, & Dana Tomasino, "The Resonant Heart," Noetic Sciences Shift Issue 5, December 2004.

"... as pulsing waves of energy radiate out from the heart, they interact with organs and other structures. The waves encode or record the features and dynamic activity of these structures in patterns of energy waveforms that are distributed throughout the body. In this way, the encoded information acts to in-form (literally, give shape to) the activity of all bodily functions--to coordinate and synchronize processes in the body as a whole."

"... the heart's electromagnetic field can transmit information between people. We have been able to measure an exchange of heart energy between individuals up to five feet apart. We have also found that one person's brain waves can actually synchronize to another person's heart."

"... both the heart and brain receive and respond to information about a future event before the event actually happens. Even more surprising was our finding that the heart appears to receive this "intuitive" information before the brain."

(42) Daniel Goleman, "Neural Wifi: Emotions are more contagious than you think," Psychotherapy Networker, Nov/Dec 2006, pp. 60-66.

"When two people interact face to face, contagion spreads via multiple neural circuits operating in parallel within each person's brain. These systems for emotional contagion traffic in the entire range of feeling, from sadness and anxiety to joy.

Moments of contagion represent a remarkable neural event: the formation between two brains of a functional link, a feedback loop that crosses the skin-and-skull barrier between bodies. In systems terms, during this linkup brains 'couple,' with the output of one becoming input to drive the workings of the other, for the time being forming what amounts to an interbrain circuit. When two entities are connected in a feedback loop, as the first changes, so does the second" (p. 62).

Daniel Stern concludes that our nervous systems "are constructed to be captured by the nervous systems of others, so that we can experience others as if from within their skin" (p. 64).

"... laughter may be the shortest distance between two brains" (p. 65).

"... 'memes,' ideas that spread from mind to mind, much as emotions do. The notion of a meme was modeled on that of a gene: an entity that replicates itself by getting passed on from person to person. Memes with particular power, like 'democracy' or 'cleanliness,' lead us to act in a specific way; they are ideas with impact. Some memes naturally oppose others, and when they do, those memes are at war, a battle of ideas. Memes seem to gather power from the low road, through their association with strong emotions" (p. 65).

(43) Robert Scaer, "The Precarious Present: Why |Is It So Hard to Stay in the Present Moment?" Psychotherapy Networker, Nov/Dec 2006, pp. 48-53, 67.

"How often do we find ourselves ruminating about this or that familiar resentment or well-worn worry? How often do we truly notice where we are, whom we're with, or what's actually happening--that is, experience our own precious moments? It's as though some dark, implacable entity invades our minds and bodies and fills them to the brim, leaving little space for pleasure in our aliveness, much less for growth or healing. That entity, I believe, is the total body-mind experience of a past trauma" (p.51).

(44) Rollin McCraty, Mike Atkinson, & Raymond Trevor Bradley, "Electrophysiological Evidence of Intuition: Part 2. A System-Wide Process?" The Journal of Alternative and Complementary Medicine, 10(2), pp. 325-336, 2004.

McCraty and his team of researchers have independently replicated and extended previous research documenting pre-stimulus responses, that is information about a future event before the event actually happens. It appears that the heart and brain, together, are involved in the receiving, processing and decoding of such intuitive information. Their research presents compelling evidence that the body's perceptual apparatus (the heart and brain and possibly other bodily systems) is continuously scanning the future.

(45) Carl Jung quoted by Donald E. Kalsched, "Archetypal affect, anxiety and defence in patients who have suffered early trauma," p. 100.

(46) David Abram, The Spell of the Sensuous: Perception and Language in a More Than-Human World, New York: Vintage Books, 1996, pp. 213-221.

(47) Pema Chodron, quoting a well-known Buddhist saying.

(48) Genesis 1:1 and 2. King James Version of the Holy Bible.

(49) Abraham Maslow's Hierarchy of Needs (1943, 1954): Lower level, more basic needs must be met before higher level needs can be addressed. They are, in order from lowest to highest:

1) Physiological: hunger, thirst, bodily comforts, etc.;

2) Safety/security: out of danger;

3) Belongingness and Love: affiliate with others, be accepted; and

4) Esteem: to achieve, be competent, gain approval and recognition

Subsequently added to the hierarchy of needs (1968, 1971):

5) Cognitive: to know, to understand, and explore;

6) Aesthetic: symmetry, order, and beauty;

7) Self-actualization: to find self-fulfillment and realize one's potential; and

8) Transcendence: to help others find self-fulfillment and realize their potential.

(50) Olga Kharitidi, Master of Lucid Dreams. The shamanic wisdom of Siberia and

Central Asia as described in Master of Lucid Dreams, refers to the positive power of subjugated energies from the Lower World:

"The memory space is populated by images. The memory demons can be seen as images too, but they have much more conscious energy in them than usual memories. And exactly because of that, when they are seen and transformed, they don't disappear, but change the quality of their energy and start serving you after you conquer them. This is how shamans obtain the most powerful spirit helpers. Many believe that shamans get their helpers through transmission from older shamans. This is true.

But somewhere along the line, those spirit helpers were memory demons, who were transformed and subjugated by a shaman who turned them into obedient servants. It is a matter of the transformation of psychic energy. Lucid dreams and shamanic journeys are the best states for that." (p. 147)

The Ancient Hebrew wisdom conveyed through the Kabbalah discusses two potential methods of attempting to bring the material nature of the body and the animal soul into sacred service: Itkafia (conquest) and It'hapcha (transformation). Conquest requires a battle, and is achieved through subjugating and subordinating the inclination for self-indulgence or self-destruction. Transformation is the process whereby spiritual ignorance and self-indulgence are lovingly reformulated into selfless service of G-d. In both cases the otherwise obstructing psychic energy is, hopefully, brought into service.

Carl S. Hale, "Psychocatabolism and the dark night of the self," Journal of Humanistic Psychology, 32(1), 65-89, 1992. Hale discusses the "dark night of the self', calling it "the descent of the ego into its own dark matrix, the source of consciousness, identity, and awareness--the existential and transpersonal unconscious" (p. 65). Hale emphasizes that it is from this realm that the innate energies of healing are released.

(51) Gary Toub. "Taoism and Self-Actualization," available online at http://www.cgjungpage.org/index.php?option=com_content&task=view&id= 149&Itemid=40.

This can be seen as a Taoist view. Taoism is based on thousands of years of observing patterns of change and transformation in nature. The Tao has been called the Way, or Main Road, and is seen as describing a way of being and course of action that is in harmony with the wisdom of the Self. Its meaning corresponds to Don Juan's "path with heart" (Castaneda, 1968) and Joseph Campbell's (1988) "following your bliss."

According to Chung-yuan (1963), the oldest form of the Chinese ideograph for Tao consists of three basic parts, representing a human head, a human foot, and a road. The character for the head (shou) is connected with heaven, the sun, and masculine, yang energy, while the foot (ch'o) is associated with the earth and feminine, yin energy (Bolen, 1979). The foot and road, considered as a unit, allude to stepwise movement along a path, or as Watts (1975, p. 39) puts it, "rhythmic movement." This suggests a type of movement where pauses are taken to think or reflect before the next step is taken.

(52) John Selby, Kundalini Awakening: A Gentle Guide to Chakra Activation and Spiritual Growth, New York: Bantam Books, 1992, p. 147.

(53) Rumi, "What Shall I Be," in Idries Shah, The Way of the Sufi, New York: Dutton, 1970, p. 107.

(54) Joseph Campbell, Myths to Live By, New York: Viking Penguin, 1972, pp. 208 209.

(55) Jamie Sams & David Carson, Medicine Cards: The Discovery of Power through the Ways of Animals, pp. 73-74.

(56) Paul Reps, Zen Flesh Zen Bones, Boston, MA: Tuttle Publishing, Reprint edition, 1998, pp. 33-34.

(57) Jon Kabat-Zinn, quoted in "The Power of Paying Attention" by Mary Sykes Wylie & Rich Simon, Psychotherapy Networker, Nov/Dec 2004.

(58) Mary Sykes Wylie, "The Limits of Talk," Psychotherapy Networker, Jan/Feb 2004.

Remembering a traumatic event shuts down the left frontal cortex of the brain, the area that allows rational understanding and the ability to speak about what is happening. But those same memories light up areas of the right hemisphere associated with emotional states and autonomic arousal. The amygdala becomes agitated with trauma, even remembered trauma.

(59) Fabrice Midal, Chogyam Trungpa: His Life and Vision, Boston: Shambhala Publications, 2004, p.75.

(60) Jamie Sams & David Carson. Medicine Cards: The Discovery of Power through the Ways of Animals, pp. 202-203.

(61) Francis Crick & G. Mitchison. "The functions of dream sleep." Nature, 304, 1983, 111-114.

These researchers propose that the function of dream (REM) sleep is to remove certain undesirable modes of interaction in networks of cells in the cerebral cortex. It is suggested that in viviparous mammals, the cortical system is subjected to unwanted or "parasitic" modes of behavior, which arise as the system is disturbed either by the growth of the brain or by the modifications produced by experience. Such modes are detected and suppressed by a special mechanism that operates during REM sleep and has the character of an active process that is the opposite of learning. It is argued that any purely psychological theory, such as Freud's, cannot explain the large amount of REM sleep in the womb; any purely developmental theory must account for the substantial amount of REM sleep in adult life. The authors believe that their theory accounts for both of these occurrences and is compatible with the hallucinoid nature of REM dreams. It is postulated that some forms of schizophrenia are caused by a defect in the reverse learning process.

(62) Helen Crawford, "Brain dynamics and hypnosis: Attentional and disattentional processes," International Journal of Clinical and Experimental Hypnosis, 42(3), 1994, 204-232.

(63) Mihaly Csikszentmihalyi, Flow: The Psychology of Optimal Experience, New York: HarperPerrenial, 1990.

"Mild mystical experiences" have been studied by Csikszentmihalyi, who calls them "flow": a joyous and creative total involvement with life. His research has shown that these experiences occur to people in the course of many surprisingly commonplace activities: working, dancing, climbing a mountain, gardening. For some people, inner anxiety and self-consciousness disappear when they become deeply engaged in such pursuits. "What slips below the threshold of awareness," he says, "is the concept of self, the information we use to represent to ourselves who we are" (p. xi). Csikszentmihalyi also has found evidence of a range of experiences in which people's identities seem to merge with something else--a sailor with his boat, a violinist with her instrument. These mild mystical experiences are characterized by the fluidity in distinction between self and other and a loss of self-awareness. Csikszentmihalyi has distilled eight components of the experience of flow:

1. engagement in a challenge for which the person has the necessary skill to excel

2. absorption in which one's awareness merges with one's actions

3. setting of clear goals that are unambiguous even though they may be complex

4. presence of feedback that the goals are being reached

5. attenuation of one's usual concerns while one is absorbed in the challenge

6. opportunity to exercise control, to be proactively involved

7. loss of self-awareness which involves the sense of individuality melting away, and is sometimes accompanied by an identification or merging with one's environment

8. freedom from the uniform ordering of time, with hours passing by unnoticed.

(64) Michael Winkelman, Shamanism: The Neural Ecology of Consciousness and Healing, Westport, CT: Bergin and Garvey, 2000.

(65) Louise Danielle Palmer, "This is Your Brain Praying," Spirituality & Health, Jan/Feb 2004.

(66) Niels C. Rattenborg, C. J. Amlaner, & S. L. Lima. "Behavioral, neurophysiological, and evolutionary perspectives on unihemispheric sleep." Neuroscience and Biobehavioral Reviews, 24(8), 2000, 817-842.

(67) Franklyn Sills, Craniosacral Biodynamics: The Breath of Life, Biodynamics, and Fundamental Skills, Berkeley, CA: North Atlantic Books, 2001, p. 63.

(68) Jayne Gackenbach. In F. J. Varela (Ed.), Sleeping, Dreaming, and Dying. An exploration of Consciousness with the Dalai Lama, Boston, MA: Wisdom Publications, 1997.

Gackenbach suggests that waking, sleeping (non REM), and dreaming (REM) "emerge out of a pure consciousness, a silent void. Where each state meets the next there's a little gap, in which Travis postulates that everybody very briefly experiences transcendental consciousness. When we go from sleeping to dreaming, or from dreaming to waking, these little gaps or junction points occur" (p. 109). The research she refers to is from Fred Travis (1994; Travis & Pearson, 2000) in which he has documented with EEG research a common experience available at these transitions, an underlying field of transcendental consciousness, and shown that the same experience is achieved in certain meditation states. The following figure, from his 1994 article, graphically represents his findings:

[ILLUSTRATION OMITTED]

(69) David S. Shannahoff-Khalsa, Kundalini Yoga Meditation: Techniques Specific for Psychiatric Disorders, Couples Therapy, and Personal Growth, New York: W. W. Norton & Company, 2006.

(70) Idries Shah, "Short Cuts," in Reflections, Baltimore, MD: Penguin Books, 1971, p. 127.

(71) Ernest Rossi, "Altered states of consciousness in everyday life: The ultradian rhythms," in B. Wolman and M. Ullman (Eds.), Handbook of States of Consciousness, New York: Van Nostrand Reinhold, 1986.

The normal integration of the waking and the dream modes is illustrated in Rossi's (1986) research on the ultradian rhythms and the sleep-dream-waking cycles, which showed that dreamlike periods and mentation also occur during the waking mode. The information processing of dreams also occasionally intrudes on waking consciousness.

(72) Thomas Hora, "The process of existential psychotherapy," Psychiatric Quarterly, 34, 1960, 495-504.

(73) Jamie Sams & David Carson. Medicine Cards: The Discovery of Power through the Ways of Animals, pp. 133-135.

(74) Carl Jung. He described personality fragments which became split off as "autonomous splinter psyches," and called them traumatic complexes. In fact, Jung refers to our tendency to identify with a complex as an instance of possession (Jung, 1959, p. 122). One identity, or complex, hijacks the whole confederation of identities for a moment or two before another takes over. "Everyone knows that people have complexes," Jung wrote, but "what is not so well known ... is that complexes can have us" (Jung, 1964, p. 161). See also endnote 21.

(75) Mara Sidoli & Phyllis Blakemore, When the Body Speaks: The Archetypes in the Body, London: Routledge, 2000, p. 91:

"According to Jung, bodily experiences relating to instinctual discharges constitute the most deeply unconscious psychic elements, which can never become completely conscious."

(76) Mark Epstein, Thoughts Without a Thinker." Psychotherapy from a Buddhist Perspective, New York: Basic Books, 1995, pp. 80-81.

(77) Peretz Lavie, "Sleep-Wake as a Biological Rhythm," Annual Review of Psychology, Vol. 52, 2001, 277-303.

The hypothalamus in the brain regulates the sleep gate. The hypothalamus is an important control center for many physiological functions. It controls the autonomic nervous system, regulates the pituitary gland, and secretes several hormones and other chemical factors. The hypothalamus appears to be the center for the learned control of autonomic functions that occur during relaxation and biofeedback training.

(78) Michael I. Posner & Marcus E. Raichle, Images of Mind, New York: Scientific American Library, 1994, p. 175:

"Researchers at the National Institutes of Health have confirmed that vigilance increases activation in the right frontal lobe. In addition, they have found that as this activation rises, the anterior cingulate is quiet. If the anterior cingulate plays a role in target detection, its lack of activation makes sense. In tasks where one needs to suspend activity while waiting for infrequent signals, it is important not to carry out any mental activity that might interfere with detecting the external event. Subjectively, one feels empty headed, as one tries to avoid any stray thoughts."

(79) Rick Strassman, DMT Spirit Molecule." A Doctor's Revolutionary Research into the Biology of Near-Death and Mystical Experiences, Park Street Press, 2001. Pineal gland activity increases in darkness (and during winter), and decreases in the light (and in summer). It manufactures melatonin, which plays a critical role in regulating the sleep-wake cycle. It also manufactures dimethyltryptamine, which plays a major role in the visionary activity of dreams, near-death experiences and other mystical states. It distorts space and time perception, awareness of being a human ego/self, and has the uncanny tendency to open the door of emergence into an alien world. Dr. Strassman has proposed that DMT is produced within the pineal gland of the human brain. Strassman also holds a theory that massive amounts of DMT are released from the pineal gland prior to death or near death, explaining the near-death experience phenomenon.

He suggests that the spirit molecule, a "biological basis for spiritual experience," elicits, with reasonable reliability, certain psychological states we consider "spiritual." These are feelings of extraordinary joy, timelessness, and a certainty that what we are experiencing is "more real than real." Such a substance may lead us to an acceptance of the coexistence of opposites, such as life and death, good and evil; a knowledge that consciousness continues after death; a deep understanding of the basic unity of all phenomena; and a sense of wisdom or love pervading all existence.

Equally important is that DMT, the spirit molecule, occurs in our bodies. We produce it naturally. Our brain seeks it out, pulls it in, and readily digests it.

J. C. Callaway, "A proposed mechanism for the visions of dream sleep," Medical Hypotheses, 26, 1988, 119-124.

Medical researcher J. C. Callaway, suggested in 1988 that naturally occurring DMT might be connected with visual dream phenomena, where levels of DMT in the brain are elevated.

(80) Michael A. Thalbourne, "Relation between transliminality and openness to experience," Psychological Reports, 86, 2000, 909-910.

Michael Thalbourne has thoroughly researched transliminality. This is the tendency for psychological material (imagery, ideation, affect, and perception) to cross thresholds into or out of consciousness with ease. Some people are more transliminal than others. Thalbourne's research (2000) documents that people who are highly transliminal also score high on the personality dimension of openness to experience (McCrae, 1994). The transitional state always requires some element of surrender, allowing a dissolution of the "everyday ego consciousness" beliefs in absoluteness and solidity of material existence, beliefs in separateness and boundariedness between oneself and everything else, beliefs in the linearity of time and fixity of space. Interestingly, there is a clear developmental antecedent to adult transliminality: childhood trauma. Survivors of childhood abuse score significantly higher than others on these aspects of transliminality: the altered state of cosmic enlightenment, fantasy proneness, special wisdom, sensing an evil presence, absorption in nature or art, a transformative state of consciousness, mystical experience, hyperesthesia, and the sense of gaining or losing energy. "Childhood trauma seems predictive of the broad domain of transliminality" (Thalbourne & Crawley, 2003, p. 692).

(81) Rabbi Nachman of Bratslav, quoted in Arthur Green, Tormented Master: The Life and Spiritual Quest of Rabbi Nahman of Bratslav, Jewish Lights Publications, 1992, p. 148.

(82) Fabrice Midal, Chogyam Trungpa." His Life and Vision, p. 364.

(83) Jamie Sams & David Carson, Medicine Cards: The Discovery of Power through the Ways of Animals, pp. 89-91.

(84) Chogyam Trungpa, Crazy Wisdom, Boston: Shambhala Publications, 1991, p. 84.

(85) David Hartman and Diane Zimberoff, "The existential approach in Heart Centered therapies," Journal of Heart-Centered Therapies, 6(1), 2003, 3-46.

The authors offer the following five principles of an existential approach to healing, transformation, and to life itself:

1. Meaning in life is found in the living of each moment.

2. Passionate commitment to a way of life, to one's purpose and one's relationships, is the highest form of expression of one's humanity.

3. All human beings have freedom of choice and responsibility for our choices.

4. Openness to experience allows for the greatest possible expansion of personal expression.

5. In the ever-present face of death itself, we find the deepest commitment to life itself.

(86) Jeremy Hayward, Sacred World: A Guide to Shambhala Warriorship in Daily Life, New York: Bantam New Age, 1995, p. 124.

(87) John Selby, Kundalini Awakening: A Gentle Guide to Chakra Activation and Spiritual Growth, p. 157.

(88) James H. Austin, "Consciousness evolves when the self dissolves," Journal of Consciousness Studies, 7(11-12), 2000, 209-230.

(89) David Hartman and Diane Zimberoff, "Deintegrate, Disintegrate, Unintegrate: A Buddhist Perspective in Heart-Centered Therapies," Journal of Heart-Centered Therapies, 6(2), 2003, 27-87.

The authors summarize the principles of living in the Aikido way, which may be a good analogy for living with such a peace of mind:

1. Expect nothing. Be ready for anything.

2. Observe everything while being preoccupied with nothing.

3. Openness to the unknown and unknowable, to incompatibilities and paradox

4. Spontaneity--saying yes to life

5. Less judging and prejudging

6. Non-defensiveness

7. Surrender

8. Relaxation, absence of excess tension

9. Vulnerability--loss of reactivity

10. Certainty in one's intuition

11. Letting go of attachments

12. Continuity of self

13. Non-judgmental perception of self and others

14. Integrity of spirituality

15. Nonattachment to role, image, or identity

16. Increased awareness of subtle energies inside and outside of the body.

17. Humility

18. Forgiveness

19. Completion (no unfinished business)

20. Compassion and selfless service

21. Sacredness of everyday experience

(90) Fabrice Midal, Chogyam Trungpa: His Life and Vision, p. 457.

(91) Rumi, An unnamed poem in The Essential Rumi, pp. 201-202.

(92) Carol D. Ryff & Burton Singer, "Ironies of the human condition: Well-being and health on the way to mortality," in Lisa G. Aspinwall and Ursula M. Staudinger (Eds.), A Psychology of Human Strengths: Fundamental Questions and Future Directions for a Positive Psychology, 271-287. American Psychological Association, 2003, p. 272.

(93) Rod Windle & Michael Samko, "Hypnosis, Ericksonian hypnotherapy, and Aikido," American Journal of Clinical Hypnosis, 34(4), 1992, 261-270.

The authors suggest that the attributes of the Aikido state of centering include "soft" eyes (simultaneous use of focus and peripheral vision, which allows one to observe everything while being preoccupied with nothing).

(94) Yanki Tauber, The Cosmic Twins." a Parshah Overview, from the Chassidic Masters. Retrieved from the website http://www.chabad.org/parshah/article.asp?AID=35866.

The creation story in the Bible, Genesis 2:7, describes the creation of human beings as occurring in two segments, taking dust from the earth already created to form it into a creature (a body), and then infusing the dust-formed body with the breath of life (a soul).

This twofold process of creation is recounted, not just for man but for the universe itself. Ancient Hebrew wisdom differentiates two successive creations, with the earlier one providing deeply buried treasures for intrepid explorers to find and mine. "Our sages tell us that before G-d created our world, He created an "earlier" state of existence--the world of Tohu ('Chaos'). But this was a world of 'much light and scant vessels'; as a result, the vessels burst and the light escaped. G-d then created 'our' world--the world of Tikkun ('Correction'), constructed with 'broad containers and scant light' that allow it to function and endure" (Tauber). Light is the Kabbalistic term for an emanation of Divine energy; containers are the Divine forces that channel, define, and focus the light. A soul is a light, while a body is a vessel.

"There was a reason for this 'debacle.' G-d desired that our 'correct' world should be built upon the ruins of Tohu, so that we should delve beneath its surface to unearth the 'sparks of holiness' that are the residue of this primordial world, tap their potent potential, and, ultimately, integrate the two realities, capturing the immense light of Tohu in the broad vessels of Tikkun."

(95) Olga Kharitidi, Master of Lucid Dreams, p. 160. She refers to the shamanic wisdom of Siberia and Central Asia regarding death and salvation.

(96) Paul Foster Case. The Tarot: A Key to the Wisdom of the Ages, pp. 154-199. These seven stages of spiritual unfoldment are represented by Tarot major trump cards 15 through 21, as summarized by Case.

There are parallels between this sequential unfoldment and Abraham Maslow's Hierarchy of Needs as he eventually envisioned it, discussed in endnote 49.