Posts Tagged spiritual experiences
“At Times I Hopped Like a Frog … Between Smiles and Tears, I Continued my Inward Journey.” — Guru Muktananda: A Primal Perspective on Spirituality, Part Three — Cathartic Meditation
The Path Is Different from the Goal: The Truth About Meditation Can Only Now Be Told — Real Meditation Is About Letting Go and Experiencing Not About Controlling Oneself
What Really Happens in Authentic, Deep Meditation
Janov’s position that meditation is simply an attempt at inducing relaxation, which is then called bliss and couched in terms like “oneness with God” (1970, pp. 221-222), is an uninformed opinion that leaves out of consideration the variety of spiritual experiences that occur during meditation.
Only Now Can It Be Told
Why Janov might think this is understandable, however. Explicit information on meditation experiences, especially during the earliest stages, has not always been easy to come by. For centuries there existed the belief that spiritual experiences were to be kept secret and not freely discussed. But the belief that emerges in our age is that the times are such as to make possible certain allowances that formerly were denied. In this vein several masters have in this century written personal accounts of their spiritual experiences; some even have allowed themselves to be tested by scientific methods. Adding to this are the findings of the ever increasing body of meditation research that, for the first time in history, has been taking place in the last half century.
“Between Smiles and Tears, I Continued my Inward Journey.” — Guru Muktananda
From the writings of Paramahansa Yogananda (1946) and Swami Baba Muktananda (1974), we are able to derive a conception of meditational experiences that is totally at variance with the notion that it is merely an attempt at relaxation or that it is, as Wilber claimed, distinct from “pre-” states. Muktananda writes, for example, “Various feelings emerged during meditation,” and “Sometimes I was happy, sometimes sad. Alternating between smiles and tears, I continued my inward journey” (p. 75).
He talks about innumerable movements that occur in the process of meditation (p. 77). Most interestingly, he notes that these movements are automatic and “continued for a prolonged period” (pp. 82-83). “At times I hopped like a frog. Occasionally my body moved violently as if possessed by a spirit” (p. 78).
The Yogic Experiences No One Tells You About
Muktananda explains that “the practitioners of Siddha Yoga have a vast variety of experiences about which one neither hears nor reads” (p. 76); that because of this an aspirant might abandon the path out of sheer fright (p. 77). Unaware of the variety of emotions and experiences entailed in the spiritual process, expecting perhaps only “bliss” (or relaxation?), the aspirant may think he or she is going insane (p. 77). He himself, however, sees all these experiences as part of a natural process that is cleansing in nature and makes possible access to higher levels of consciousness.
“Meditators Commonly Experienced Intense Feeling States….”
Additional examples of these kinds of meditational experiences are given by Kapleau (l980) and Kornfield (1979). In fact, Kornfield reports that incidences of “spontaneous movement” were the most common experiences reported by beginning meditators (p. 45). He notes also that “Meditators commonly experienced intense feeling states and frequent dramatic changes of mood,” with examples of such including “screaming mind trips,” “violent crying,” “huge release of anger,” and “heavy sadness” (pp. 47-48).
The Goal Is Different from the Path
In these descriptions of emotional discharge/release we can see similarities to what is described as occurring in primal therapy.
Spontaneous, Automatic Movement in Meditation ~ First-Line Feelings in Primal Therapy
But the descriptions of spontaneous and automatic movement are especially interesting. In many respects they recall the experiences that primalers with access to their “first-line” pain (preverbal, usually surrounding birth) frequently encounter. In fact, it is exactly this kind of relation (between the physical and emotional experiences reported by Kapleau, Kornfield, and others and perinatal experiences occurring outside of the spiritual disciplines) that is noted by Bache (1981).
The bliss and equanimity described in the spiritual literature are thus associated most strongly with the advanced stages of meditation and should not be confused with the experiences entailed in the process of getting there.
Most of What Passes for Meditation Is Anything But Mystical
The point is that there is more to meditation than mere relaxation or undiluted “trans-” states. Although evidently, as Rowan (1983) put it, “Most of what passes for meditation has nothing much to do with mystical experiences at all—it is just the achievement of a very calm state” (p. 21). From what I have seen, most of meditation as understood today is about learning to become more repressed and neurotic … less alive. It is all about trying to push out of consciousness all the upsetting things of life–all the things which when faced, embraced, and integrated can be gone beyond and can enrich one.
Still, Rowan continues, “it is possible to get small or large peak experiences through meditation” (p. 21).
Real Meditative Experience May Not Be So Relaxing
Thus, it appears that the techniques of relaxation have to do with attempting to still the vagaries of pain-derived tension, the internal dialogue, so as to gain access to areas of consciousness that are “outside” and more fundamental than these vagaries. And contact with those areas may not be so relaxing!
Continue with The Primal Serene — A Primal Perspective on Spirituality, Part Four: How Passion Promotes Serenity and the Detached Observer in Catharsis — The Eye of the Storm
Return to Is God a Defense? Is Passion not Spiritual? A Primal Perspective on Spirituality, Part Two — To Travel Unafraid Through All the Rooms of One’s House
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Is God a Defense? Is Passion not Spiritual? A Primal Perspective on Spirituality, Part Two — To Travel Unafraid Through All the Rooms of One’s House
Stopping the “Internal Dialogue”: Meditation and Primal Are Attempts to Experience Aspects of Consciousness That Are Nonverbal, Noncortical, and Non-Neurotic
Is God a Defense?
This chapter is part of the development in primal in correcting one inaccuracy of the early “primal scream,” which is Janov’s attitude regarding the relation between feeling one’s feelings and the spiritual process. Janov would claim that religion and the belief in a God are defenses, and that spiritual experiences employ the energy of repressed material, as in sublimation, or are reaction formations to such pain. Specifically, Janov has stated that meditation is “anti-Primal.”
Is Catharsis Anti-Spiritual?
Attacking from the other side we have Wilber (1982) claiming that preverbal experiences are to be distinguished from transpersonal experiences. He claims that “[b]ecause both pre-X and trans-X are, in their own ways, non-X, they may appear similar, even identical, to the untutured eye,” whereas in reality they are profoundly different (p. 5). He posits a structure of linear development in which one conceivably could “regress” to pre-X, to prepersonal experience, and mistake it for transpersonal experience.
Therefore he would claim that such experiences as we undergo in the phenomenon of re-experience are actual “regressions” on the spiritual path and are antithetical to a true spiritual quest. He would also claim a spiritual meditative practice is antithetical to one of re-experience or “regression therapy.”
Meditation Is Often Emotionally “Messy”
Wilber’s theory strikes me as a curiously dualistic way of interpreting a nondichotomous reality. And although his reasoning is tight and internally consistent, it excludes the evidence of transpersonal experience as exhibited in the spiritual, psychedelic, and ethnographic literature, or the evidence of meditation research. For, as Epstein and Leiff, (1981, p. 140) wrote in commenting on Wilber’s distinctions between supposed pre- and transpersonal experience: “In fact, meditation experiences embody all of the above. Confusion arises when meditation is analyzed as one discrete state, rather than as a developmental process.”
Spiritual Growth Is Not a Linear Path, It is an Expanding Outward
Thus, I differ with Wilber in that I do not see preegoic influences as counter to a transcendental path; rather, I see them as distortions to be worked through.
This stems from the basic difference between our developmental frameworks in that Wilber sees a linearity, and I see a dialectic in which a transcendental jump “forward” may require an incorporative “backward” step. I do not see growth at all as a linear progression, but more like an expanding outward.
To Travel Unafraid Through All the Rooms of One’s House
What we find, in primal anyway, is that one actually is more adult when one can let one’s self be childlike at times. Wilber’s theory seems to exclude the possibility that the “healthiest” state may be, as many have described it, one in which we have access all the way “up” and “down” the “spectrum,” in which we can travel unafraid through all the rooms of our house. In this context regression can seem a meaningless term and discussion of it appear spurious.
An Alternative Explanation
Thus, unlike Janov who casts a dark light on spiritual pursuits in affirming the importance of primal experience (re-experience), Wilber impugns the validity of “pre-” experiences (re-experience) in affirming the importance of spiritual and meditative experiences.
Regression Is the Left Hand of Progression
My purpose here will be to counter both theorists in affirming that “pre-” is not distinct from “trans-,” as Wilber stated, nor primal distinct from meditation, as Janov stated.
Basically, the evolved primal therapy I participated in differs with Janov in discovering that primal and meditation are congruent techniques beneath their surface differences. This is evident in the similarity of the phenomena experienced in each and in the similarity of effects each has on the personality.
Their congruence is further indicated by the fact that transpersonal phenomena do seem to occur to advanced primalers, contrary to Janov’s claims. Though experiences of both primalers and LSD subjects seem to indicate that much of what is generally considered transpersonal phenomena is derivative of traumatic life experiences, particularly those occurring at birth or in the womb, there is much of transpersonal experience that cannot be explained away in that manner.
Stopping the “Internal Dialogue”
The alternative explanation I am presenting rests on the idea that the purpose of the spiritual disciplines is, as Castaneda has termed it, to stop the “internal dialogue.” This corresponds in primal therapy to the attempts to get “below” the rationalizations, intellectualizations, and defenses that are laid down in the cortex, to the real body feelings underneath. It would seem that both methods are engaged in an attempt to delve into and experience aspects of consciousness that are nonverbal, nonsymbolic, noncortical, and nonneurotic.
Neurosis has often been defined as a narrowing of consciousness. One way of viewing this is that it entails being cut off from large areas of awareness and experience that are tied up with painful memories and feelings. In this light it is interesting to consider a statement by Paramahansa Yogananda, who was discussing his experience of returning to a physical body in his reincarnation on earth. He writes, “Like a prodigal child, I had run away from my macrocosmic home and imprisoned myself in a narrow microcosm” (1946, p. 168).
“Imprisoned in a Narrow Microcosm” = Human
One way of viewing the human condition, then, is as a “neurotic” state in that it entails a narrowing of consciousness. We see neurosis in the pathological sense as simply a more extreme narrowing of consciousness than what is accepted as normal.
In this way we can see the function of the spiritual disciplines, which is to increase the capacity of the individual to accept the “larger reality,” as parallel to the purpose of primal therapy, which is to increase the capacity of the person to accept walled-off portions of her or his personal reality. As they apparently deal with different “levels” of reality, one might suspect that there would be differences in technique.
Catharsis and Calmness Alternate on Liberation’s Highway
But, conversely, I propose that primal and spiritual techniques are complementary, despite their surface differences, with either being helpful depending on the material to be worked through. Further and more specifically, I propose that primal can aid the spiritual process by clearing out negative material from the personal unconscious that would otherwise distort and impede that process, whereas spiritual techniques sometimes can be helpful in extending the arena of growth beyond the borders of strictly primal (or personal) reality.
Continue with “At Times I Hopped Like a Frog … Between Smiles and Tears, I Continued my Inward Journey.” — Guru Muktananda: A Primal Perspective on Spirituality, Part Three — Cathartic Meditation
Return to How Valid Are Spiritual Experiences? Psychedelic Research and Deep Experiential Psychotherapy Have Intensified the Exploration of Spiritual Aspects of the Unconscious
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“Don’t Despair. There Are Others Doing It With You, and We’re Here, Too”: Ritual As Shadow Experience, Part Eight — Always Are We Helping You
Sins of the Father and Cosmic Encouragement: What Real and Unritualized Spiritual Experience Looks Like — “But Always Are We Here Helping.”
I wish now to provide another example of real, unritualized spiritual experience … this time from my own life. What these experiences—that of my wife and myself—have in common are these things: (1) they were spontaneous occurrences … in no way planned, anticipated, or orchestrated by self or other; (2) they were growthful … they led to greater awareness, positive change, and in my case I can say for certainty, life transformation; (3) they came about in ways that had a supernatural quality about them, that is, transcending what is thought to be laws of nature or physics, and (4) they were experienced as a gift … a “blessing” — that is, the recipients did not feel they earned or deserved them.
So, the first quality of these experiences corresponds to my referring to them as unritualized; the next three, together, to why I put them in the category of spiritual.
Keeping those characteristics in mind, let us look at what I experienced one night in 1980, which I would remember ever afterward as perhaps the most unusual experience of my life but certainly the most transformative. It is not that I was not already looking in the direction this experience opened to me; it is not that I did not already have the beliefs or values it embodied; it is not that I was completely unaware of the kinds of things about us and our history that it clarified. No, I was fully prepared to receive what I got; spiritual experiences don’t make you something other than what you are … they facilitate you in becoming more of what you are already. So it is that I was confirmed in a path, I was given a profound direction for a lifetime, I was given … shown actually … knowledge about our history and our situation that was beyond anything anyone could know through normal channels of scholarship and research. And I was given reassurance and a promise of support and assistance in my life’s path.
So you might say it was more like an initiation. But unlike normal societal initiations that indoctrinate one into the roles of society and culture, this one initiated me on a singular spiritual path. So it is more like what a Native American might get on a vision quest. The other thing that comes to mind is the word confirmation. Brought up Catholic I once received a sacrament of confirmation. It involved a ritual that I can barely remember anything about. One becomes “confirmed” in the faith. Well this experience was not ritualized yet it definitely confirmed me on a path and with a set of beliefs and way of thinking about things that has stayed with me throughout the thirty-two years since it happened. Also, it is something I can remember in detail, as though it happened days ago … quite unlike the ritual “confirmation” I received at the age of … it was such a nonevent I can’t even remember my age at the time … about 13 or 14.
So let me share my story of my spontaneous, unritualized spiritual experience. First I wish to give you its context.
A Cosmic Slap on the Back
In the course of my own struggling to change, in primal therapy, I was at a particular place in 1980 where I was very much in despair at the immensity of the task of changing the programming that was dragging me down, that was keeping me from being the full human being — happy, fulfilled, fearless, and doing what I was meant to do in life — that I could see lying there in potential and that I could only sometimes be. It was therefore an encouragement to me when I had the experience that follows — like receiving a cosmic slap on the back, a gift from the Universe, and it helped me through that time. But I am convinced this experience has relevance also for all who are working hard at growing beyond their limited selves. I feel it might especially be of use to someone in a similarly hopeless-seeming place.
For these reasons I wish to share this experience. You can do with it whatever you like.
Before relating what happened, I want to say that although some might be tempted to call this experience a fantasy or a dream, it certainly did not feel that way to me at the time. I cannot doubt that an unusual thing happened to me, which was unlike anything else that I’d experienced prior to it or since. It was related to certain experiences I was having in my primaling but was very different from “having feelings.” I was not under the influence of any drugs, nor had I been previous to the incident. I had one beer that night.
One other note: I will leave the determination of who the “she” and the “we” were in the experience to the interpretation of the reader. I certainly don’t know for sure who she and they were, though I have my ideas — all of them highly positive. Also, the following, except for some minor editing, is exactly the way I wrote it the morning following the experience.
Journal Entry of June 28, 1980:
I was lying in bed last night with Maddie. Couldn’t sleep, air conditioner too loud. Suddenly I was aware of all this energy coursing through my body. Was really scaring me. My body zinging, intense ringing (buzzing?) in my ears, rushes flowing through me. Was scared I was going crazy, would hurt Maddie, would become possessed or something, etc. Tried focusing on my third eye so as to control it like I did in Portland.
That may have helped some, but I could sense, and was scared of, other “presences” in the room. I thought I heard a woman’s voice behind me over my left shoulder and that scared me. Without realizing the transition, I found myself projected into this panorama of history and a woman’s voice was narrating.
She described how once there had lived “noble” beings. I could see vast and colorful panoramas of peoples exuding “nobility” and “integrity” (for want of better words to describe what they were like). They walked and paraded before me and were all around me.
Then the woman explained that the peoples degenerated and, as if in demonstration, I began seeing battles and wars played out before my eyes. I was in the midst of them!
However, I was still aware that I was in my body lying on my bed, because I could feel myself against it. Even so I was afraid that I would begin taking on the bodies of participants in the battles and would feel pain like they were obviously feeling. This feeling was especially strong when I was in the midst of the convergence of two groups of warring parties (their garb reminded me of Israelites or people of Biblical times or something). The group I was facing were going at each other with hatchets and I was afraid of becoming a participant and possibly feeling an ax chunking into my neck or skull. But although it was happening all around me, nobody in the crowd noticed me; it was as if I wasn’t there. In fact at one point I believe they actually may have passed through me!
This scene passed, along with other dramas, and it was explained to me that now it was time for a regeneration of peoples on this “plane[?]” to regain their former “nobility[?],” “integrity[?]” (again for lack of better words).
Still feeling that I was conscious, i.e., knowing that it was all happening to me while I was really lying in bed; I let myself walk through many landscapes and terrains, which I felt I could easily have lived in at one time and which I felt had all existed at some time or place or did now exist somewhere in the world or Universe. I walked through small shack towns. I remember a small group of bedraggled people huddled together in one. There were many kinds of pastoral settings also: some beautiful with rolling, lush hills, and some not as beautiful — rocky terrain, etc. All seemed to be viable habitats for different people. I had the thought that these may have been places/lives that I had lived in at one time.
Certain places brought up bad feelings in me, foreboding, scared feelings. In fact it can be said that the whole time it was happening I was scared about the experience. I feared meeting some dangerous and evil entity or being stuck in an undesirable place. When I was in one particular environ/habitat that wasn’t very pleasant, I remembered something that Seth had said about consciously altering and changing his environment. In line with that I decided to stop believing in the one that I was in and see what happened.
What happened was that environment went away and then there was a blank grayness as I waited for a new scene to appear. I continued to be aware that I was in a trancelike state and that I had a body lying in bed. I would at times vaguely return to the feeling in my body and would feel myself on my back, hands and arms outstretched, mattress against my back, in a very deep state of relaxation and suspended animation which had a feeling of heaviness or deadness about it. My body didn’t need to move and it was perfectly comfortable.
I could hear the air conditioner running, also, and even Maddie’s breathing next to me. Several times, I don’t remember exactly when, Maddie had reached over and put her arm around me, both times only for an instant, before she rolled back away from me. Neither of the times did it disturb the deep state that I was in or cause me to rise at all out of it. I simply felt warm and good towards her at the affection she was showing me. I even had the thought that, considering the fact that she only did it for a moment before turning away, that somehow she knew what was going on, in some deeper, nonconscious part of herself, and was reassuring or encouraging me.
Anyway, I was securely very deep and felt that I wasn’t going to be suddenly disturbed from it unless, perhaps, I let it. But I really didn’t want to do that. I was rather scared and apprehensive most of the time, as mentioned, but, more importantly, it was all so damned interesting!
There is no doubt that I was thoroughly enjoying the color, the panorama, the expanse and freedom of consciousness, the fact that I was experiencing something important and that I had never experienced before, so that I dearly wanted to stay there despite the fear.
Sometime after the gray place, I believe it was, I was aware of some kind of light far off in the distance that I could travel to if I liked. At around that time I could hear Maddie saying to somebody (about my body in bed): “Is he moving at all? Is he breathing? Do you think he’s dead?” and so on. I remember thinking to myself how silly that sounded and that “No, I’m not dead, I’m just in this deep trance and everything.” But then suddenly I began to wonder if maybe I was dead! It had all been so strange that maybe I had actually died in my sleep!
At that point I recalled the accounts I’d heard and read about of people dying and not knowing they were dead, how they would often hang around and watch other people’s reaction to their death (and this could go on for days). I remembered how Steve had once told me something to the extent that if that should happen that one shouldn’t get carried away and fascinated by the after-death state but that one should “get down on one’s knees” (figuratively speaking) and search out the source and the presence of God. Thinking that was perhaps when I actually looked around and saw the light.
At any rate, I found myself wondering if I wanted to be dead. This place was certainly an interesting one, even with the apprehensions. And it sure seemed to be a change (so far, anyway) from the constant struggling to survive and grow. But I also felt that there were just so many loose ends left unresolved in my life. There were so many areas that I’d made good progress in but had not yet taken to completion. My love for Maddie (next to me), which was only just beginning, came to my mind as an example.
And so I decided to find out if I was dead or not, both to know if I should go heading for the light (if I was) or to reassure Maddie (if I wasn’t). I determined to get into my body and, with an effort and strain, I forced myself up from the depths, forcing my body to move and sit up. I was mildly surprised to find that I was able to do this, bringing myself into physicality and into a half-sitting position. In this position I looked over to see Maddie sleeping next to me, I could hear the air conditioner whining, and so forth. I realized then that she hadn’t “physically” been sitting over me, talking about me, but I also felt that some part of her must have. (We used to have this thing when we slept together that often we would feel like we had been communicating with each other on some kind of subconscious level the whole night long. We wouldn’t ever remember all that we had said but we would often both remark about it the next morning).
Realizing that I wasn’t dead, I lay back down and let myself drift back into the deepness. All I remember, after this point, is talking to Maddie, probably about what had happened to me, explaining it to her, though I’m not sure that was all of it. Also I remember at least one other time, maybe two, forcing myself to waking consciousness to see if Maddie was awake (as if in an experiment), because it really seemed that we were actually, physically awake and talking to each other. I thought we were lying in bed physically talking. It was hard to believe it when I forced myself awake only to find her lying beside me asleep.
After that there were some actual dreams, quite different from what had been going on earlier. I fell into sleeping and dreamed of being in my Grandmother’s home. I remember reading a book, sitting in a chair in her kitchen. There were other people there also; they were sitting in the same kind of straight-backed, none-too-comfortable wooden chairs.
I remember that early on, when I was doing all the traveling and stuff, that I didn’t know how I’d possibly remember all the experiences that happened to me and all the things that I saw and learned. It seemed like a lot of time was crammed into that short period. I remembered hoping just that I would retain as much of it as I could, especially hoping that I wouldn’t just blot it all out as it felt important.
Don’t Despair, There Are Others Doing It With You, and We’re Here, Too
I feel like the meaning of the part about the regeneration of the peoples on this plane was an answer to my despair at working on getting through my feelings. It’s like it was saying: “Sure it’s hard! What you’re talking about is the reversal of hundreds of generations of degenerate and violent habit, custom, and activity. But we’re talking about changing that also, and you’re not the only one working at it. There are many others in your time period struggling to do it just like you.”
And the feeling that left me with was/is “So don’t despair. There are others like you doing it, and we’re (out here) helping you too.”
Sins of The Father
Now, having conveyed what I wrote the morning after the experience, I wish to add that regardless of how you may wish to label the preceding experience, it remains one whose message has stayed with me through all the intervening years — thirty-two of them in fact. It is a message that has rung true and helped me through other difficult spaces. Indeed, I still reflect on it and can’t help believing there is a lot to it. Consider: Generation after generation of Western culture has engaged — with little awareness of the consequences — in passing down their personal pain and trauma, in some form or other, onto their offspring. And they in turn dump it on theirs. We know that child abusers were themselves abused as children; but this is just a very blatant example of how the pattern operates. On and on and back through into hazy unrecorded history this situation has existed; this vicious cycle has perpetuated itself.
But many of us in these extraordinary times, and goaded on by the specter of global catastrophe, for one thing are saying: “Let it end with me!”; “Let us not continue this madness any further!” Attempting to break the cycle of “kill and be killed,” of hurting and then inflicting hurt, attempting to halt the prevailing insanity, we make the Gandhian effort to take the energy into ourselves, to change ourselves lest we, also, be like the generation before — forever passing on the insane legacy.
So why should we think this would be easy?! We are trying to bring to an end, in our single lifetimes, the accumulated results of untold generations of our ancestors dumping their pain and insanity onto their descendants.
But Always Are We Here Helping
So of course it’s hard! And for me to realize this fact allows me to accept it. That is, it allows me to accept this task and to take up my place in the ranks of those arrayed in the purpose of undoing the craziness rather than to turn away in despair at the immensity of the task or to quaver in paralysis before it.
This experience has also provided me with a wonderful outlook on the people around me. I look around to the many people who are working spiritually to change themselves and this crazy world — who are serving, mending, and healing others and themselves. In doing so I have this sense of brother/sisterhood — that we are all engaged in an immense undertaking . . . that we are synergizing our energies in an endeavor which is not merely crucial, it is imperative . . . not just for our personal growth, for our personal satisfaction or well-being — although that’s not to be discounted — it is necessary for the very survival of this planet.
I feel that if this task had been easier it would have been done long ago by well-intentioned ancestors. Indeed, it may only be because the survival of this planet is now at stake that substantial numbers of us have at this point, finally, accepted the challenge.
Many of us are aware of the seeming intractability of the situation we face — both personally and globally. But what I feel now is not so much the despair at the difficulty of the task but rather, because of what I was taught through this experience, I feel a sense of belongingness, cosmic belongingness, if you will . . . a sense that I’m not alone. I feel that many others are working at this same thing in this day and age. Our combined energies — along with the energies of the Universe that are working with us — together constitute an incredible force. Confronted with the enterprise we have before us, this force may just be sufficient to do on this planet what has never been done before here (as far as we know).
So to all who occasionally despair, I can only repeat, “Sure it’s hard, but always are we here helping you.”
Continue with Vision Quests, UFO Abductions, Brainwashings, and Boot Camps: Ritual As Shadow, Part Nine — Initiation, Authentic and Inauthentic
Return to “You Shall Know the Truth and the Truth Shall Make You Free” … What Real and Unritualized Spiritual Experience Looks Like
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