An extract of a chapter of my book " Clinical Psychology"- for those particularly searching after Spiritual Intelligence- SQ

Maslow’s peak experience points to an Altered State of Consciousness of a higher order (ASC’s)

In my writings I have indicated some of the ways in which ASCs can manifest positive psychological significance. Already we have seen hints that ASCs may also bear ontological significance, in that they may suggest the presence of another order (or orders) of being. Our task in here is to explore that possibility, and to examine some of the ways in which ASCs may act as indicators, which point toward other dimensions of being.

We may begin our examination by noting that persons who have experienced altered states of consciousness, or states of non-ordinary reality, often suggest or say outright that they have in some way transcended the ordinary world, that they have stepped outside of it, or see it from above, or discovered depths in the world that they have not ordinarily seen. This report is often taken, by unsympathetic ears, to indicate nothing more than the simplest sort of Freudian wish fulfillment; i.e., an instance of a wish being fulfilled by a type of hallucination. This view of the skeptic is not so much a result of what the actual data suggest, as it is a result of his world view which a priori simply has no room for such a report being true. The currently fashionable world view dose not allow for authentic ontological transcendence of the “”this-worldly” sphere of reality, since in the current world view the “this-worldly” sphere of reality is the only sphere of reality. Thus any claim to have transcended it would be delusory, would in fact be (in the current jargon) an “escape” from reality. If ordinary reality is the only reality, then the phrase “states of non-ordinary reality” is self-contradictory, and the struggle to transcend ordinary reality is destined to futility. The point here is that the skeptic’s inability to allow for authentic transcendence is not a result of the date, so much as it is a result of his attenuated world view which declares a priori that ontological transcendence is a metaphysical impossibility.

Here we offer some reflections on the notion of ontological transcendence, which may allow for its acceptance as at least a valid possibility. We shall see that this may require some willingness to see the universe as having dimensions or aspects which are not normally accessible to human consciousness, and not composed solely of what is evident to normal waking consciousness. It will require a willingness to sacrifice one’s dogmatic certitude that the reality of normal perception is the only reality, outside of which there exists only dream and illusion.

Philip Wheelwright, argues that man’s existence seems to point toward some kind of beyond, and he thus proposes a “liminal ontology”, a “metaphysics of the threshold”, whose basic proposition would be “we are never quite there, we are always and deviously on the verge of being there.” As he suggests, in an essay titled “Man’s Threshold Existence”,

Nietzsche’s Zarathustra, furthermore, announces a theme common to other philosophers, that man is a bridge, not an end.

All of these are hinting at a “something more” in the universe, as aspect or dimension of things that somehow transcends the ordinary world, and is in some sense “more real” than the facts and events of the ordinary world. Relying on Huston Smith now, I wish to suggest this as a working definition of the term transcendence. “I propose to use ‘Transcendence’ to name the there with respect to value which we sense as encircling our present existence; the Value More that exceeds our current possession.”

Transcendence is the name for that More that human beings have often sensed, or have often felt a need for, which is broader or larger or fuller than the ordinary world, and in some sense lies “beyond” the threshold which normally bounds our existence.

What are some of the results of transcendence experiences of the sort instanced above? In the first place, it is likely that these are experiences of a very high order, of the sort Maslow terms “peak experiences”, in which the individual is most alive, most healthy, and at the peak of his capabilities. Maslow allows for gradations in peak experiences, and would fit this sort of experience high on the scale, perhaps as the intense most type of peak experience. Thus, the sorts of positive results that accrue as a result of peak experiences would also accrue as a result of transcendence experiences, since they are of the same order. These include therapeutic benefits of the following sort: positive changes in the self image, positive changes in interpersonal relationships, remission of neurotic symptoms (at least for a time), increased creativity, increased spontaneity and self-expression, and so on, in the realm of psychological improvement.

But what exactly is at work here? Maslow speaks of the matter from the perspective of a psychologist, but what is the larger context here, and how does it happen that these psychological benefits accrue? Smith suggests, in a larger perspective, that the effect of transcendence experiences is to “counter predicaments that are ingrained in the human situation; predicaments which, being not fully remediable, are constitutional.

……… there is also a second category of transcendence experiences, which do in some way call into question the usual assumptions about the limits of being, and this sort of transcendence Smith terms ontological transcendence.

Ontological transcendence is of the sort which cannot accept as final the standard view of reality, the standard view which most people find suitable and within which most people are quite content to live. The mass of men are quite content to seek their transcendence in the this-worldly spheres of love, hope, and commitment to causes; so they do not find it necessary, do not find it somehow demanded of them, to seek beyond the limits of what most men accept as real. Those who do feel such a demand upon them, who do feel required to look beyond the this-worldly, begin to find themselves involved in the quest for ontological transcendence.

The example quoted at the beginning of this article is clearly not within the sphere of the this-worldly, and thus they are instances of ontological transcendence. Ontological transcendence, springing from a divine this-worldly discontent, opens into reservoirs of being and value which are not normally perceived in the universe. Ontological transcendence bears on realms or dimensions which clearly do not fit within the normally accepted bounds of reality. Ontological transcendence is of the sort which existentially calls these boundaries into question, and takes up a stand in the belief that there is a More in the cosmos which normal perception is quite blind to. For example, immortality in heaven after death would be an instance of ontological transcendence. An encounter with the absolute , or dissolution of the individual ego in the Nirvanic Void, would also instantiate ontological transcendence.

But these models for understanding ontological transcendence, the models of heaven, of a personal God, of Nirvana, and so on, are traditional models which have been worked and reworked for centuries. Rather than explore those models further, it will be more beneficial to ask whether there are any other ways of conceiving the possibility of ontological transcendence.

……now Bucke’s world view, though rather less well developed than Teilhard’s, is certainly consistent with it, and both represent important temporal models of authentic transcendence. Both allow room for a cosmos in which experiences of transcendence can be valid, and thus both can admit the authenticity of the data in a way which a more restricted world view cannot.

In fact now, we have three conceptual forms for understanding the possibility of valid transcendence, a spatial and two temporal forms, all three with a certain amount of evidence to back them up which disqualifies them from the pejorative category of “armchair fancies”. This-worldly transcendence, of course, does not require an enlarged world view for it accepts the standard view of reality and works within those limits; things generally are accepted to be the way they seem to be. Ontological transcendence, on the other hand, is not satisfied with the world as it seems, but claims that there must be larger dimensions of being, other regions of value that elude normal consciousness: things are not as they seem. Smith claims that both types of transcendence are equal in difficulty and in worth. “With respect to ontological Transcendence”, he says,

In neither case, Smith is saying, is the standard view of reality right: neither with respect to the physical complexity of things nor with respect to the ultimate limits of value in the cosmos. Or rather, instead of saying that the man in the street is wrong, let us say that his suppositions are right, but right only so far as they apply, namely to the this worldly. Likewise we do not say that Euclid’s geometry is wrong, only that it is limited to the macroworld of normal perception. In so far as Euclid, or Newtonian physics, or the man in the street, claims to have discovered the limits of reality, and claims that his suppositions apply to the whole of reality, just that far is he mistaken. For the world is vaster by far than they have imagined.

Now we have some conceptual forms, which would allow the possibility of valid transcendence experiences. But is that enough? Have we any hard evidence proving the existence of actual valid transcendence experiences? In other words, suppose we admit a world in which valid transcendence is a possibility, does it ever actually occur? Granted the possibility, is it ever an actuality?

In the attempt to answer this question we must first note that the quest for “hard evidence” is likely a mistaken quest, for Aristotle’s point at the beginning of the Nicomachean Ethics applies here too: in such matters the wise man seeks only as much certitude as the subject matter can bear, and here one would be mistaken to seek the same degree of certitude as he seeks n physics. W.T. Stace, in Mysticism and Philosophy, says it thus:

It should be emphasized that in so difficult a field we cannot expect “proofs”, “disproofs”, “refutations”, “certainties”. The mystic indeed does not argue. He has his inner subjective certainty. But this only raises a new and puzzling problem for the poor philosopher. At any rate, the utmost we can expect in this area is tentative hypotheses, reasonable opinions. And of course only nonscientists believe in the supposed certainty of science. Scientists know that their solutions are hypothetical only; and ours will doubtless be much more so.

So, even though we may not be able to find “hard” evidence for the actual occurrence of transcendence experiences, still we can look to certain suggestive data for hints. We can expect some of the data available to at least be suggestive for us, and lead us toward a reasonable opinion. My own opinion is that there are such hints available to us which are suggestive enough to allow a reasonable mind to hold that such transcendence experiences do actually occur. What sort of data would we look to for support of that opinion? It seems to me that, even discounting the reports of occult phenomena (psychokinesis, precognition, etc.), there is all the evidence of the great mystics who have had experiences of the transcendent, or have at least reported such experiences. There is, further, the vast wealth of data from the experiences that lesser mystics have reported (of the sort collected by James in his Varieties, and other similar collections such as Laski’s Ecstasy), I take these reports seriously, and think that it is not unreasonable to do so.

…and finally, it is quite likely that altered forms of perception would be necessary for these experiences of transcendence. Since normal consciousness seems able to perceive only the standard sort of reality, the aspects or dimensions of reality that lie well within the bounds of the ordinary, then it would very likely be necessary for some alteration to take place before other dimensions could be perceived. Altered states of consciousness, in other words, may well be necessary prerequisites for the perception of non-ordinary really. C.D. Broad expresses the matter thus:

Suppose, for the sake of argument, that there is an aspect of the world which remains altogether outside the ken of ordinary persons in their daily life. Then it seems very likely that some degree of mental and physical abnormality would be a necessary condition for getting sufficiently loosened from the object s of ordinary sense perception to some into cognitive contact with this aspect of reality.

Altered states of consciousness, of transcendence is ever to be made actual, would seem to be necessary prerequisites, and the ability to shake oneself loose from the normal modes of perception would then be ranked as a gift, or a skill for which not everyone has a talent.

Having concluded these reflections now, it can be said that there is at least some substantial argument in favor of the belief that ASCs can manifest ontological significance. ASCs, in other words, may justifiably be taken as constituting some evidence that there are other dimensions of being and value which transcend the ordinary world. The evidence is at least suggestive of the possibility of valid ontological transcendence.




This Bibliography is a highly selected one, including only the works that bore directly on this study.


Aaronson, Bernard, And Humphrey Osmond. (eds.), Psychedelics. Garden City: Doubleday, 1970.

Abbott, Edwin. Flatland. New York: Dover, 1952

Allport, Gordon. Becoming. New Haven: Yale University Press, 1955.

Allport, Gordon. The Individual And His Religion. New York: Macmillan, 1950.

Allport, Gordon. Pattern And Growth In Personality. New York: Holt, 1961.

Alpert, Richard (Baba Ram Dass). Be Here Now. New York: Crown, 1971.

Ambrose, Gordon And Newbold, George. A Handbook Of Medical Hypnosis. London: Baillere, Tindall and Cassell, 1956.

Anonymous. The Cloud Of Unknowing. In D. Knowles, The English Mystical Tradition. London: Burnes And Oates, 1961.

Bach, Richard. Jonathan Livingston Seagull. New York: Avon, 1973.

Bacheland, Gaston. The Poetics Of Reverie. Boston: Beacon, 1960.

Barber, Theodore. Hypnosis. New York: Van Nostrand, 1969.

Bergson Henri. Creative Evolution. New York: Modern Library, 1944.

Bergson, Henri. An Introduction To Metaphysics. Indianapolis: Bobbs-Merrill, 1955.

Bergson, Henri. Time And Free Will. New York: Harper, 1960.

Bergson, Henri. The Two Sources Of Morality And Religion. Garden City: Doubleday, 1935.

Black (Ed.). Drugs And The Brain. Baltimore: Johns Hopkins University Press, 1969.

Bloomquist, Edward, M.D. Marijuana, The Second Trip. Beverly Hills: Glencoe, 1971.

Broad, C.D. Religion, Philosophy, And Psyshical Research. London: Routledge And Kegan Paul, 1953.

Bucke, R.M. Cosmic Consciousness. New York: Dutton, 1969.

Burger, Dionys. Sphereland. New York: Crowell, 1965.

Burgess, Thornton W. The Adventures Of Reddy Fox. New York: Grosset And Dunalp, 1913.

Caldwell, W.V. LSD Psychotherapy. New York: Grove, 1968.

Caprio, F.S., M.D., And Joseph Verger. Helping Yourself With Self-Hypnosis. New York: Paperback Library, 1968.

Castaneda, Carlos. Journey To Ixtlan. New York: Simon And Schuster, 1972.

Castaneda, Carlos. A Separate Reality. New York: Simon And Schuster, 1971.

Castaneda, Carlos. The Teachings Of Don Juan. New York: Ballantine, 1968.

Chaix-Ruy, Jules. The Superman From Nietzsche To Teilhard. Notre Dame: University Of Notre Dame Press, 1968.

Cheek, David, LeCron, Leslie. Clinical Hypnotherapy. New York: Grune And Stratton, 1968.

Clark, Walter Houston. Chemical Ecstasy, Psychedelic Drugs And Religion. New York: Sheed And Ward, 1969.

Cohen, Sidney, M.D. The Beyond Within; The LSD Story. New York: Atheneum, 1968.

Cooper, L.F., And Erickson, M.H. Time Distortion Hypnosis. Baltimore: Williams An Wilkins, 1954.

Crowcroft, Andrew. The Psychotic. Baltimore: Penguin, 1967.

Darnton, Robert. Mesmerism And The End Of The Enlightenment In France. Cambridge: Harvard University Press, 1968.

DeBold, Richard And Russell Leaf (Eds.). LSD, Man And Society. Middletown: Wesleyan University Press, 1967.

DeRopp, Robert. Drugs And The Mind. V Grove, 1957.

DeRopp, Robert. The Master Game. New York: Dell, 1968.

Dickens, Charles. Christmas Carol. London: Coptic, 1964.

Dunne, J.W. An Experiment With Time. London: Faber And Faber, 1958.

Eastcott, Michal. The Silent Path; An Introduction To Meditation. New York: Weiser, 1969.

Ebin, David (ed.). The Drug Experience. New York: Grove, 1961.

Fordham, Frieda. An Introduction To Jung’s Psychology. Baltimore: Penguin, 1953.

Foulkes, David. The Psychology of Sleep. New York: Scribners, 1966.

Freud, Sigmund. The Basic Writings Of Sigmund Freud. New York: Modern Library, 1938.

Freud, Sigmund. The Interpretation Of Dreams. New York: Avon Books, 1965.

Fromm, Erich. The Forgotten Language. New York: Grove, 1951.

Fromm, Erich, Suzuki, D.T., DeMartino, Richard. Zen Buddhism and Psychoanalysis. New York: Grove, 1963.

Goldsmith, Joel. The Art Of Meditation. New York: Harper, 1956.

Goldsmith, Margaret. Franz Anton Mesmer; A History Of Mesmerism. New York: Doubleday, 1934.

Green, Elmer, Et. al., “Voluntary Control Of Internal States: Psychological And Physiological”, Journal Of Transpersonal Psychology, Vol. 2 (1970), Pp. 1-26.

Haley, Jay (Ed.). Advanced Techniques Of Hypnosis and Therapy: Selected Papers Of Milton H. Erickson, M.D. New York: Grune And Stratton, 1967.

Harper, Ralph. Human Love, Existential and Mystical. Baltimore: Johns Hopkins, 1966.

Herrigel, Eugen. Zen In The Art Of Archery. New York: Vintage, 1971.

Hesse, Hermann. Siddhartha. New York: New Directions, 1951.

Hilgard, Josephine, M.D. Personality And Hypnosis; A Study Of Imaginative Involvement. Chicago: Chicago University Press, 1970.

Hittleman, Richard. Guide To Yoga Meditation. New York: Bantam, 1969.

Horman, Richard E., And Fox, Allan M. Drug Awareness. New York: Avon, 1970.

Huxley, Aldous. The Doors Of Perception, And Heaven And Hell. New York: Harper, 1954.

Huxley, Aldous. Island. New York: Harper, 1962.

Huxley, Aldous. The Perennial Philosophy. New York: Harper, 1944.

Jacobson, Edmund. You Must Relax. New York: McGraw-Hill, 1957.

James, William. Pragmatism and Other Essays. New York: Washington Square Press, 1963..

James, William. Varieties Of Religious Experience. New York: Collier, 1961.

James, William. William James On Psychical Research. New York: Viking, 1960.

Jung, C.G. Answer To Job. Cleveland: World, 1960.

Jung, C.G. The Basic Writings Of C.G. Jung. New York: Modern Library, 1959.

Jung, C.G. Memories, Dreams, Reflections. New York: Vintage, 1961.

Jung, C.G. On The Nature Of The Psyche. Princeton: Princeton University Press, 1969.

Jung, C.G. The Portable Jung. New York: Viking, 1971.

Jung, C.G. Psyche And Symbol. Garden City: Doubleday, 1958.

Jung, C.G. Two Essays On Analytical Psychology. Princeton: Princeton University Press, 1966.

Karlins, ., And Andrews, L. Biofeedback. Philadelphia: Lippincott, 1972.

Kazantzakis, Nikos. The Last Temptation Of Christ. New York: Bantam, 1961.

Kazantzakis, Nikos. Report To Greco. New York: Bantam, 1966.

Kazantzakis, Nikos. Zorba The Greek. Simon And Schuster, 1952.

Keen, Sam. Apology For Wonder. New York: Harper, 1969.

Keen, Sam. Marcel. Richmond: Joann Knox Press, 1967.

Keen, Sam. To A Dancing God. New York: Harper, 1970.

Kent, Ian, Nichols, William. I AMness, The Discovery Of The Self Beyond The Ego. Indianapolis: Bobbs-Merrill, 1972.

Kluver, Heinrich. Mescal And Mechanisms Of Hallucinations. Chicago: University Of Chicago Press, 1966.

Koestler, Arthur. The Act Of Creation. New York: Dell, 1964.

Kopp, Joseph. Teilhard De Chardin; A New Synthesis Of Evolution. Paramus: Paulist, 1964.

Kroger, W. Clinical And Experimental Hypnosis. Philadelphia: Lippincott, 1963.

LaBarre, Weston. The Peyote Cult. New York: Schocken, 1959.

Lagerkwist, Par. The Sibyl. New York: Vintage, 1958.

Laing, Ronald. The Politics Of Experience. New York: Pantheon, 1967.

Lamont, Corliss. The Philosophy Of Humanism. New York: Ungar, 1949.

Laski, Marghanita. Ecstasy. New York: Greenwood, 1961.

Leary, Timothy Metzner, Ralph, Alpert, Richard. The Psychedelic Experience. New Hyde Park: University Books, 1964.

Longfellow, H.W. Evangelin. First Published In 1847.

Luce, Gay. Current Research On Sleep And Dreams. Public Health Service Publication No. 1389 Sponsored By Ht E National Institute Of Mental Health.

Manning, (ed.). The Fourth Dimension Simply Explains. New York: Munn And Company, 1910.

Maslow, Abraham. The Farther Reaches Of Human Nature. New York: Viking, 1971.

Maslow, Abraham. Motivation And Personality. New York: Harper, 1954.

Maslow, Abraham (ed.). New Knowledge In Human Values. Chicago: Regnery, 1959.

Maslow, Abraham. Religions, Values And Peak Experiences. New York: Viking, 1970.

Maslow, Abraham. Toward A Psychology Of Being. Princeton: Van Nostrand, 1962.

Masters. R.E.L., Houston, Jean. Mind Games. New York: Viking, 1972.

Masters. R.E.L., Houston, Jean. “The Varieties Of Postpsychedelic Experience”, Intellectual Digest, Vol. 3, No. 7, Pp. 16-18., 1973.

Masters. R.E.L., Houston, Jean. Varieties Of Psychedelic Experience. New York: Dell, 1966.

Marcuse, F.L. Hypnosis, Fact And Fiction. Baltimore: Penguin, 1959.

May, Rollo. Love And Will. New York: Norton, 1969.

McGlothlin and Arnold. “LSD Revisited; A 10 Year follow-up Of Medical LSD Use”, Archives Of General Psychiatry, Vol. 24 (1971), pp. 35-49.

Merton, Thomas. The Way Of Chuang Tzu. New York: New Directions, 1969.

Metzner, Ralph (ed.). The Ecstatic Adventure. New York: Macmillan, 1968.

Morris, Freda, Ph.D. “Mutual Hypnosis: A Specialized Hypnotic Induction Technique”, American Journal Of Clinical Hypnosis, Vol. 13, 1970.

Muses, Charles And Young, Arthur (eds.). Consciousness And Reality. New York: Dutton, 1972. This Volume Is Volumes Six And Seven Of The Journal For The Study Of Consciousness.

Neumann, Erich. The Origins And History Of Consciousness. Princeton: Princeton University Press, 1970.

Nowlis, Helen. Drugs On The College Campus. Garden City: Doubleday, 1969.

Ornstein, Robert. The Psychology Of Consciousness. San Francisco: Freeman, 1972.

Oswald, Ian. Sleep. Baltimore: Penguin, 1966.

Otto, Herbert, Mann, John (eds.). Ways Of Growth. New York: Viking, 1968.

Otto, Rudolph. The Idea Of The Holy. New York: Oxford University Press, 1958.

Ouspensky, P.D. In Search Of The Miraculous. New York: Harcourt, 1949.

Pahnke, Walter, Drugs And Mysticism. A Thesis Presented To The Committee On Higher Degrees In History And Philosophy Of Religion, Harvard University, June, 1963. This Thesis Is Available From The Harvard University Library, Cambridge, Mass.

Perls, Frederick, S., M..D., Ph.D., Goodmann, Paul, Ph.D., Hefferling, Ralph, Ph.D. Gestalt Therapy. New York: Dell, 1951.

Perls, F.S. Gestalt Therapy Verbatim. Moab, Utah: Real People Press, 1969.

Pike, Nelson. God And Timelessness. New York: Schocken, 1970.

Polanyi, Michael. The Tacit Dimension. Garden City: Doubleday, 1966.

Poulain, Augustin. The Graces Of Interior Prayer. St. Louis: Herder, 1950.

Powers, Melvin. A Practical Guide To Self Hypnosis. New York: Wilshire, 1961.

Reiser, Oliver. Cosmic Humanism. Cambridge, Mass. : Schenkman, 1966.

Richards, Mary C. Centering In Pottery, Poetry, And The Person. Middletown: Wesleyan University Press, 1964.

Richardson, Herbert, And Cutler, Donald (eds.). Transcendence. Boston: Beacon, 1969.

Rogers, Carl. On Becoming A Person. New York: Houghton Mifflin, 1961.

Rogers, Carl and Stevens, Barry, et. al. Person To Person. Lafayette, California: Real People Press, 1967.

Sartre, Jean Paul. Nausea. New York: New Directions, 1938.

Schneider, E., (ed.). Samuel Taylor Coleridge: Selected Poetry And Prose. New York: Rinehardt, 1951.

Schrag, Oswald. Existence, Existenz And Transcendence; An Introduction To The Philosophy Of Karl Jaspers. Pittsburgh: Duquesne University Press, 1971.

Schutz, William C. Here Comes Everybody. New York: Harper, 1971.

Schutz, William C. Joy, Expanding Human Awareness. New York: Grove, 1967.

Shah, Indries. The Sufis. Garden City: Doubleday, 1971.

Sharady, Maria. Moments Of Insight; The Emergence Of Great Ideas In Lives Of Creative Men. New York: Harper, 1972.

Simeons, A.T.W., M.D. Man’s Presumptuous Brain. New York: Dutton, 1960.

Smith, David, M.D. (Ed.). The New Social Drug. Englewood Cliffs: Prentice-Hall, 1970.

Smith, Huston. “Do Drugs Have Religious Import?” Journal Of Philosophy, Vol. 61 (1964), Pp. 517-30.

Smith Huston. The Religions Of Man. New York: Harper, 1958.

Snyder, Solomon, M.D. Uses Of Marijuana. New York: Oxford University Press, 1971.

Solomon, David. LSD, The Consciousness Expanding Drug. New York: Putnam, 1964.

Solomon, David (ed.). The Marihuana Papers. New York: Signet, 1968.

Sparks. Self-Hypnosis. New York: Wilshire, 1962.

Stace, W.T. Mysticism And Philosophy. New York: Lippincott, 1960.

Stace, W.T. Religion And The Modern Mind. New York: Lippincott, 1952.

Stafford, P.G., and Golightly, B.H. LSD, The Problem-Solving Psychedelic. pp. 219-22. New York: Award, 1967.

Stearn, Jess. Yoga, Youth And Reincarnation. New York: Bantam, 1965.

Stevens, John. Awareness: Exploring, Experimenting, Experiencing. Moab, Utah: Real People Press, 1971.

Stiernotte, Alfred P. (ed.). Mysticism And The Modern Mind. New York: Liberal Arts Press, 1959.

Student Committee On Mental Health, Princeton University. Psychedelics And The College Student. Princeton: Princeton University Press, 1969.

Tart, Charles. Altered States Of Consciousness. New York: Wiley, 1969.

Teilhard De Chardin, Pierre. The Activation Of Energy. New York: Harcourt Brace Jovanovich, 1970.

Teilhard De Chardin, Pierre. The Divine Milieu. New York: Harper, 1964.

Teilhard De Chardin, Pierre. The Future Of Man. New York: Harper, 1964.

Teilhard De Chardin, Pierre. Human Energy. New York: Harcourt, 1969.

Teilhard De Chardin, Pierre. The Phenomenon Of Man. New York: Harper, 1965.

Temple, Sebastian. How To Meditate. Chicago: Radial, 1971.

Teyler, Timothy J. (ed.). Altered States Of Awareness; Readings From Scientific American. San Francisco: Freeman, 1972.

Toomin. The Alpha Rhythm, Its Meaning And Applications. Available From Toomin Laboratories, 6542 Hayes Drive, Los Angeles, California 90048.

Trumbo, Dalton. Johnny Got His Gun. New York: Bantam, 1939.

Underhill, Evelyn. The Essentials Of Mysticism. New York: Dutton, 1960.

Underhill, Evelyn. Mysticism. New York: World, 1955.

Underhill, Evelyn. Practical Mysticism. New York: Dutton, 1915.

Wheelwright, Philip. The Burning Fountain. Bloomington: Indiana University Press, 1968.

White, John (ed.). The Highest State Of Consciousness. Garden City: Doubleday, 1972.

Whitehead, Alfred North. Process And Reality. New York: Harper, 1960.

Whitehead, Alfred North. Religion In The Making. Cleveland: World, 1960.

Wienpahl, Paul. The Matter Of Zen. New York: New York University Press, 1964.

Zaehner, R.C. Mysticism, Sacred And Profane. New York: Oxford University Press, 1961.

Zimmer, H. The King And The Corpse. New York: Pantheon Books, Bollingen Series XI, 1948.
16th October 2006 From Sri Lanka, Kolonnawa
Attached Images
Registration required. Create all access/no charge Cite.Co account first.
File Type: gif clinical_book_107.gif (3.5 KB, 434 views)


Discuss problems openly with your peers around the world without getting into company specifics. Access to years of such problem discussion data and business material is at your finger tips.
All resources created by our members are available to everyone at no cost.

Disclaimer: This network and the advice provided in good faith by our members only facilitates as a direction. The advice should be validated by proper consultation with a certified professional. The network or the members providing advice cannot be held liable for any consequences, under any circumstances.

About Us - Advertise - Contact Us - RSS   On Google+  
Privacy Policy | Disclaimer | Terms Of Service
Facebook Page | Follow Us On Twitter | Linkedin Network