Dreamtime & Inner Space, 1-5






Geography of Death



Life beyond Birth and Death



Reality of the Soul






Body-to-Spirit Connection



Out-of-Body Experience



"True Earth"



Suffering Enliveneth : Self-Healing



Dismemberment in the Underworld



Genuine Spirits of the Dead



Spirit-Marriages and Dream-Sexuality



Song of Power



Sacred Drugs : the World is Born



Acquisition of [Praeternatural] Power



Rejection of Power



Loss of Power



In the Bowels of the Earth



Experiences of Light, Balls of Fire



Ascending the World-Tree



Portals to Heaven & the Netherworld



Rulers of Nature, Givers of Life



Crystal Came Whirling



Rhythm of Life



Walk in Balance, Walk in Beauty



Gods Leave


pp. 4-6 transcendence during near-death experience




"Before the consciousness of a dying person separates from the body, that person often hears ... a cracking, clicking, or rushing sound, but sometimes also ... wondrously harmonious. A ... man, who attempted suicide ..., reported that ... he heard curious sounds : [quoted from Ring 1981, p. 201] "... heard all this ringing, this loud, loud ringing, and then a black hole and all these luminous things around and beautiful music, ... which faded into choral music which was all around me. ..."

Dying persons, after various acoustic sensation, suddenly ... are able to see their bodies from the outside ...; they feel themselves separate from their bodies, weightless, perhaps even floating just under the ceiling ... . They hear and see everything that happens around their bodies, but remain unimpressed by the words of the ... doctor ... pronouncing them dead. ...

After the clicking sounds (or heavenly music) and the subsequent separation from the body, people find themselves drawn into a dark tunnel or space like a cave ... . ... After passing through the tunnel or darkness, a brilliant light is perceived. ...


In this brightness a dying person perceives other creatures of light, friends and acquaintances that passes away before him. Sometimes protective beings or spirit helpers are encountered. ... The appearance of the beings encountered may be amorphous or they may look like humans, or like what we commonly think of as a ghost. ...

Frequently ... there is a review of one’s life. ... The dying person is granted a view of his whole life, during which he perceives all stages of development simultaneously or in ... sequence. Many dying persons experience this life review as ... light-beings ... stressing ... the effects of our actions upon others. ...

Now the dying person enters a world of radiant colors and golden light. ... Those that have returned from this world say that the present, past, and future exist simultaneously there, and that to enter this world is tantamount to enlightenment. Many people felt that in some inexplicable way they had gained total knowledge. ...


The spirit guides of the dying person take him at first to another, somehow superior Being which orders his return. After that, he is taken back by the spirit guides, and the next thing ... he has woken".

Ring 1981 = Kenneth Ring & Stephen Franklin, article in OMEGA, vol. 12 (1981), pp. 191-208.

p. 9 Caribou Eskimo protecting-spirits


main protecting-spirit

another protecting-spirit

female (shamaness)

"her dead brother ... . He had often come to visit her by gliding through the air with his legs and head down. But as soon as he landed on the ground he was able to walk like an ordinary man."

"the polar bear"

male (shaman)

"his dead mother and

an unnamed human skeleton."

p. 21 imperfect perception of the material world



[quoted from Beaglehole 1938, p. 326 :] "When the gods caused man to descend from the god Mataliki ...

{The meaning of /mata-liki/ (name for the Pleiades) is ‘eyen-small’.} {In Pukapuka mythology, "Matariki was a god, the son of Tamaei ... . Matariki's mother was a "vatu" that is a stone." Mataliki’s wife was Vaopupu (DCI 11.1, p. 36).}

[the gods] ensured that the soul would see the world

{"The soul buried to the eyes" is described as engaged in "Sleep" by Mataliki’s sister the constellation Orion ("P").}

in a misty fashion only, that it would be afraid of daylight and would have to see the world always under cover of darkness."

{Maka-li’i (Mataliki’s aequivalent on Kauai) had as his wife a goddess at the manifestation of whose beauty "darkness would cover the land ... ; the fog also" (HM, p. 366).}

Beaglehole 1938 = Ernest & Pearl Beaglehole : Ethnology of Pukapuka. BERNICE PAUAHI BISHOP MUSEUM, BULLETIN No. 150.

DCI = Alphons M.J. Kloosterman : Discoverers of the Cook Islands and the Names They Gave. Cook Islands Library and Museum, 1976. http://www.nzetc.org/tm/scholarly/tei-KloDisc-t1-body-d11.html

"P" = Pukapuka song http://starling.rinet.ru/kozmin/polynesia/pukapuka.php

HM = Martha Beckwith : Hawaiian Mythology. 1940. http://www.sacred-texts.com/pac/hm/hm28.htm

p. 23 dizziness ; glowing-faced



"The Eskimos ... say that the moon spirit has revealed to them that the passage from life to death consciousness is only a brief moment of dizziness and that immediately after that one reemerges into another world."

{In some African (Kongolese) initiatory rituals the initiated becometh momentarily dizzy.}

"In Central Malaysia it is believed that the soul (Semang) leaves the body at the moment of death, either through the toes or the head. It then remains in the vicinity of the graves for seven days, during which its face glows like a glowworm".

{cf. Mose^h, who at Sinay "wist not that the skin of his face shone."}

pp. 32-33 Samoyed autobiographic description of entry into the world of the dead [quoted from :- Donner 1954, p. 74sq]




"my spirit left its body and flew away. I came to region where I had never been before and the further I went, the duskier it became. I crossed a large ocean through wondrous forests


and high mountains. Finally I reached a ridge of high hills from which I could see a black river. ... In the river there was a tremendously high pole which many climbed. Large birds were flying around the pole and terrified the people so that they would lose their grip. ... After I had looked around, I walked on for a while and then went to sleep. When I awakened I found myself back on earth".

Donner 1954 = Kai Donner : Among the Samojeds in Siberia. New Haven, 1954.

p. 36-37 while participating in Ghost Dance : slung by divine swing into another world [quoted from :- Neihardt 1974, p. 170]





"First, my legs seemed to be full of ants. ... Suddenly it seemed that I was swinging off the ground and not touching it any longer. ... It seemed I would glide forward like a swing, and then glide back again in longer and longer swoops. ... I felt as though I had fallen head first through the air. ... all I saw at first was a single eagle feather right in front of me. then the feather was a spotted eagle ..., and he was making the shrill whistle which is him. ... . ... I looked ahead and floated feast toward where I looked.

{"All souls are subjected to the tests of transmigration; ... revolutions similar to those of a stone when it is being hurled from a sling." (Zohar 2:99b -- RSHE, p. 201)}


There was a ridge right in front of me, and ... I went right over it. On the other side of the ridge I could see and beautiful land ... . ... I floated over the teepees and began to come down feet first at the

{In New Guinea, "Although situated on a high maintain to the west,


center of the hoop where I could see a beautiful tree all green and full of flowers. When I touched the ground, two men were coming toward me, and they wore holy shirts painted in a certain way. They came to me and said : "It is not yet time to see your father, who is happy. ..."{That father is dead.} ... I knew it was the way their holy shirts were made that they wanted me to go back."

it becomes a tree of regeneration where the deceased ancestors thrive, where all their needs are met." (Porteous 1928 – "SWh")}

Neihardt 1974 = John Neihardt : Black Elk Speaks.

RSHE = Th. Pascal (transl. by Fred Rothwell) : Reincarnation : a Study in Human Evolution. London : The Theosophical Publishing Society. 1910. http://www.gutenberg.org/files/21533/21533-h/21533-h.htm

Porteous 1928 = Porteous, A. : Forest Folklore. George Allen & Unwin, London.

"SWh" = http://www.druidicdawn.org/node/788

pp. 42-43 experience by Seneca seer Handsome lake




"In the company of a guide, who was dressed in blue and armed with a bow and arrow, he had visited heaven ... . ... . ... as he was standing on the earth, surrounded by his guide and the three messengers, the Milky Way suddenly moved rapidly toward him and he was able to perceive the traces of the human race as footprints in the form of individual stars of varying degrees of luminosity. {"Treading the Stars" ("ShHC", #4). "essentials of treading the Dipper" constellation was written in red ink by the Latter Sage ("RL&R", p. 64). Only "by treading upon the ... "dark stars," of the constellation ... can the adept march" to the luminous stars (TM, p. 211).} Soon after a brilliant light appeared. This was the path to the realm of the dead and he found himself walking along it ... . ... .


.. they came to a fork in the road, where the individual souls were told which path to take ... . ... His guide ... prophesied that he would not meet the three messengers again until he actually died, when they would come to collect him and escort him for good to the realm of the dead."

"ShHC" = "Shangqing Highest Clarity" http://www.goldenelixir.com/publications/eot_shangqing.html

"RL&R" = Julius N. Tsai : "Ritual, Lineage and Redaction in the Jinsuo liuzhu yin". JOURNAL OF CHINESE RELIGIONS, No. 33 (2005) pp. 61-76.

TM = Isabelle Robinet : Taoist Meditation: the Mao-shan tradition of great purity. SUNY, 1993. http://books.google.com.au/books?id=_vP0xAt3uG0C&pg=PA211&lpg=PA211&dq=treading+stars+Taoist+OR+Daoist&source=bl&ots=0OTKf8dvyV&sig=D0xJ6pcxPiyXPeThuR_SnW-pUNs&hl=en&ei=ZLKnTPfhHIS8lQesztWaDQ&sa=X&oi=book_result&ct=result&resnum=1&ved=0CBQQ6AEwAA#v=onepage&q&f=false

p. 44 by Kas^ia Pomo female maru ("a dreamer who conducted ceremonies and dances revealed to her in her dreams") : autobiographic description of walking to the other world [quoted from :- Quasha 1975, p. 27sq]

"I walked and walked until I came to a footbridge, and on the right side there were a whole lot of people and they were naked ... . ... . ... then I heard an animal which sounded like a huge dog, and there was a huge dog and next to him a huge lady wearing blue clothes, and I decided to walk right through. I did and the dog only snarled at me. ... I walked and walked and came to only one tree, and I walked over to it and looked up at it and read the message : ... you’re halfway. ... I saw water, huge water -- ... and [wading] I passed through. ... I had to enter a place and there I had to look down : ... in that furnace ... . I had to enter. ... The fire did not burn me. {In my own dreams, fire is harmless; it is not even hot.} ... I came to a four-way road like a cross. ... East is the right way to go to heaven. {because, in the east, the sun ascendeth into the sky during each morning.}

North, you could see the beautiful things of the Earth, hills and fields and flowers ... .

South was dark, but there were sounds, monsters, and huge animals. ...

I walked eastward ... and there were flowers, on both sides of the road, ... flowers out of this world."

Quasha 1975 = George Quasha, article in ALCHERINGA, No. 1.

pp. 45-46 Unambal travel to the land of the dead [reference to :- Lommel 1952]; Unarinvin [reference to Petri 1954, p. 248sq]




"The medicine men of the Unambal tribe in Northwestern Australia are generally capable of separating the soul from the body. In this state – known as miriru – they consort with the spirits of the dead. The soul (ya`-yari) of the medicine man slips out of his body, climbs a tree, and then


ascends to the land of the dead along a thin cord. The helping spirit of the medicine man escorts the soul, and they both watch the dances of the dead, which are then taught to the members of the tribe back on earth. ... The medicine man causes his soul to leave his body and ride through the air on the mythical Ungud Snake ... which emerges from his phallus. Before the flight, the medicine man has a feeling he is climbing a tree, from which he rises into the air together with the Ungud Snake. Although the Ungud force leaves the body, it remains connected to it by a thin thread emerging from the man’s penis. ... During the flight he copulates with the Ungud Snake. Medicine men often report that they were traveling through the air between two Ungud Snakes who copulated with each other during the flight. This can only be observed by the inner perception of another medicine man." {They can see each others’ astral bodies, on the astral plane.}


"With the Ungarinvin, ... a fine thread emerges from the penis when the soul (ya`-yari) leaves the body; the shaman (ba`n-man) draws himself upward or, as he says, "on top." This thread not only forms when the medicine man chants about his genitals while in a state of miriru but also during erection. {Would its formation during phallic erection be intended as a guide for an unbegotten soul to become begotten?} The soul then goes on a "walkabout," but throughout this dream journey remains connected to the body of the ba`n-ban by that thread."

Lommel 1952 = Andreas Lommel : Die Unambal. HAMBURGISCHES MUSEUM FU:R VO:LKENKUNDE, MONOGRAPHIEN, No. 11.

Petri 1954 = Helmut Petri : Sterbende Welt in Nordwest-Australien. Brunswick.

pp. 48-51 praeternatural cord connecting astrally projected subtle-body with physical-body




"During an OBE, people sense a cable or rope that connects their spirit body to their material body, rather like an umbilical chord between a newborn {or unborn} child and its mother. However, the point of connection can vary greatly; the cord may indeed start at the navel, but can also emerge at the fontanelle, the neck or other central points of the body."


"The Patagonian Selk>nam describe a psychic vision or an out-of-body experience as an "eye" that leaves the body of the magician and flies in a straight line to the desired location, but remains connected to the physical body throughout its flight by an extremely thin elastic thread, which contracts as the "eye" returns to the body." [reference to :- de Martino]


Alexandra David-Neel [p. 33] mentions a Tibetan woman who ... had only to wish herself in a certain place to be there immediately; she could cross rivers, walk upon the waters, or pass through walls. There was only one thing she found impossible – to cut an almost impalpable cord that attached her ethereal being to the material body, which she could see perfectly well sleeping upon her couch."


"The Dolgan and Evenke of the Stony Tunguska (Siberia) believe that an invisible thread connects Man in a straight line to the hand of Main, the supreme God of Fate." [reference to :- Friedrich 1955] {cf. the thread of fate spun by the Moirai goddesses}


"The Washo Indians say that ... in a trancelike state the soul leaves the body, but remains connected to it by a thin thread made of the same substance as the soul." [reference to :- Handelman 1972, p. 90]


According to the Iglulik Eskimo [quoted from :- Rasmussen 1930, p. 93], "when a man sleeps, his soul is turned upside down, so that the soul hangs downward, only clinging to the body by its big toe."


"The medicine men of the Rai (Northwestern Australia) travel through the air and below the earth on a "rope of air."" [reference :- Coate 1966]


"The shamans of tribes in Northern Dampier Land travel "on top" – that is, to heaven – with a specific aim ..., the shaman carries "a thread like a stroke of lightning" inside himself. When he manipulates this thread, a stroke of lightning comes from his body and thunder is heard". [reference :- Petri 1952, p. 282]


"The "doctors" of the Australian Kulin and Kurnai also cause a fine thread ro emerge from their body. It comes out of their mouths like a spider’s web and they climb to heaven on it.

The medicine men of the Murring ascend to heaven along a thread the thickness of a stalk of grass.

In the "doctors" of the Northwestern Australian tribes and the Theddora (New South Wales) want to visit heaven they produce from inside themselves a barely visible thread along which they clamber up." [reference :- Petri 1952, p. 298]


"The Kurnai further believe that the spirits of the dead lower this thread down from heaven. For the Wiradjuri that mysterious thread is attached to the tail of Gunr, the Tiger-snake." [reference :- Petri 1952, p. 302] ]


[Paran, quoted from :- ] "During a seance of healing, the shaman (Halak) ... holds between his fingers ... very fine strings. These threads or strings reach up to Bonsu, the celestial God who lives above the seven stor[e]ies of Heaven. For as long as the session lasts, the Halak is in direct connection with the celestial God by these threads which God lets down and retrieves after the ceremony." {cf. Ya<qob’s dream of the ladder (a rope-ladder, such as is lowered over a ship’s side), which God lowered from Heaven (for the mal>aki^m to descend thence to earth) and retrieved afterwards}

de Martino = Ernst de Martino : Magic, Primitive and Modern. Sydney, 1972.

Alexandra David-Neel = Magic and Mystery in Tibet.

Friedrich 1955 = Ksenofontov (trans. by Adolf Friedrich & Georg Buddruss) : Schamanengeschichten aus Sibirien. Munich.

Handelman 1972 = Don Handelman : "Aspects of the Moral Compact of a Washo Shaman". ANTHROPOLOGICAL QUARTERLY, vol. 45 (1972), pp. 84-101.

Rasmussen 1930 = Knud Rasmussen : Intellectual Culture of the Iglulik Eskimo. REPORT OF THE FIFTH THULE EXPEDITION, 1921-1924. Vol. VII, 1. Copenhagen, 1930.

Coate 1966 = H. H. J. Coate : "The Rai and the Third Eye". OCEANIA, No. 37 (1966-7), pp. 93-123.

Petri 1952 = "Der Australische Medizinmann". ANNALI LATERANENSI. No. 16. pp. 159-317.

Holger Kalweit (transl. from the German by Werner Wu:nsche) : Dreamtime & Inner Space. Shambhala, Boston, 1988.