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The Hidden Truth Behind Joan of Arc

Joan of Arc is a heroine in history as well as an enigma in the collective unconscious and, dimension of myth. Yet Joan was by no means the only woman to have fought in battle. History teaches us that Sweden's Queen Christina and Catalina de Erauso were among other women soldiers and sailors who dressed as men in order to participate in warfare (Jewks & Landfield : Shaw, p. 168). During the Civil War in America, unknown numbers of females disguised themselves as male soldiers. Usually their gender was not discovered until injury or death. Mythology also speaks of a litany of female warriors including the Goddess Diana-Artimis and, Daphne who lived in the woods as a huntress. Virgil wrote about Camilla who represents courage in war (seeWarner). The image of Winged Victory is depicted as female. Perhaps the most widely known of legendary women warriors are the Greek Amazons and the Nordic Valkyries.

Interestingly, most female warriors who enter into the golden halls of myth are artistically represented as carrying a bow and arrow, " [The bow] is... the emblem of the god's power... the bow and arrow, as attributes of Apollo [and Diana] stand for the sun's energy, its rays and its fertilizing and purifying powers" (Cirlot, p. 19 & 30). Even though Joan carried her infamous sword, which was purportedly given to her by her voices/visions, during Joan's career and shortly thereafter, she was artistically rendered with a bow and arrow (see Warner). Since symbolism is deeply rooted in the collective unconscious, these works of art were a reflection of the archetypal status with which Joan would be crowned in the ancient gallery of legend.

Yet Joan was a real person filled with the same fears, likes, dislikes and traditions as the people of her period. Questions such as how could a young, illiterate peasant woman lead an army, why would seasoned soldiers follow her, how was it that she appeared impervious to harm and quickly healed from wounds in battle, where did her voices/visions come from, was she crazy or, was Joan a true psychic who's messages came from God(dess) have been hotly debated ever since Joan's execution.

It is difficult to understand a 15th century person through the lens of another time. Psychologically and sociologically it must be understood that in Joan's century, adolescence as we now understand it, did not necessarily exist. Though Joan was only nineteen when she was executed, there were no concepts of stages of childhood/adolescent development nor were there any child labor laws. Social influences and psychological development were different from today. So Joan's youth may have played a less important role in her behavior than some authors have suggested.

While Joan lived (1412-1431) the people of France considered her to be a Prophetess and a Savior. The Catholic Church and its right arm, the Holy Inquisition, would come to believe her to be a Witch; that is, according to clerical definitions of the time, in league with the Devil. These two polar extremes of thought regarding Joan continue to this day, but with a few changes that reflect our times. One end of the intellectual continuum asserts that Joan was a crazy zealot and that she suffered from a psychological disorder as evidenced by the visions/voices that she heard. The other polar extreme of current thought suggests that Joan was sane but, as George Bernard Shaw wrote, "... there are people in the world whose imagination is so vivid that when they have an idea it comes to them as an audible voice, sometimes uttered by a visible figure" (Jewkes, Landfield : Shaw's introduction to Saint Joan, p. 171). In this author's professional opinion, Shaw's explanation of Joan tells us more about Shaw than it does of Joan. It reveals Shaw as desperate and almost pathetically reaching out for some rationale about Joan. Clearly Shaw was touched by Joan. But something in his own psychology pushed him to demystify her so that he could accept her archetypal status. Therefore he took refuge in an unsupported evaluation of her. I must say that in all my years in the mental health field I have never heard about, read of nor met an individual who hallucinates while at the same time exhibits sane, organized behaviors.

While Shaw's introduction to his play, "Saint Joan" is quite interesting, valid in many ways and even affirming to the feminine principle of bravery, unfortunately it almost entirely dismisses the fact that Paganism, being part of Joan's society, must have influenced her deeply. Most likely Pagan practices, that included the usage of psychoactive plants, played a central role in her visions, voices and subsequent behavior. A thought that seems to have gone over the heads of Shaw and many other pontificates of Joan.

Shaw is by no means the only scholar to over-intellectualize Joan of Arc. For example, take the other polarity about Joan, that she was a crazy zealot. Psychological applications would diagnosis Joan as psychotic. But take psychology out of the picture and one is still left with this idea of a "hallucinating sane person" who displayed very organized behaviors. At best, this theory is nonsensical and counter-intuitive. Therefore, the two polarities about Joan are both contradictions ; a tendency often found when scientific-like paradigms attempt to toy with that which they have no tools to measure. To disregard Joan's Pagan environment and its influence on her personality is counter-productive. Moreover, these evaluations are a sad reflection of just how strong of a hold our thought-consensus reality has on us : we have been brainwashed to dismiss anything other than Judaic/Christian values.

Fortunately, in between these two opposing ideas, one central figure stands out. Margaret A. Murray, an Egyptologist and anthropologist, shed some bright light on the myth that is Joan of Arc. In the early part of the 20th century, Murray delved deeply into old records about Witchcraft and Paganism. She studied art, symbolism and anything else she could excavate from these times. Murray discovered that psychoactive plants were used by many Pagans and that a "Witches ointment" was used in these rites. According to Murray in her book, The Witch-Cult in Western Europe, Joan knew of this ointment.

Most likely, the effects of this psychoactive mixture was what gave rise to the Church's belief that Witches could fly. The flying ointment was a brew of some highly toxic and potentially deadly plants. Belladona, dantura and other ingredients were a part of this ointment. Ergot, a naturally occurring fungus on grain and, one of the ingredients of LSD, was also commonly used. Ergot grows in such a away so as to resemble horns (the Church would later demonize this and put horns on their Devil). Many old European fairy tales and myths speak of the Horned Goddess of the Corn, i.e. ergot "... the most distinguishing feature of a divine being used to be a horned head" (Walker, p. 410).

It was said that these inebriate plant and fungi properties put one in touch with a Daemon, or Nature-Spirit. That is, it put one in direct communication with a God(dess). This, of course, was heretical to the Church. "The salve referred to was the ubiquitous 'flying ointment' of European witchcraft, used to 'fly' [at the Sabbat]... This is course is reminiscent of the earlier Greeks rites of Dionysus, from which medieval witchcraft almost certainly evolved" (DeKorne, p. 65). The Church was relentless in trying to stamp out Paganism. To further this dominance, the Church changed the word Daemon to "Demon" which gave it an entirely different connotation (Hall, p. LXXXVI). Paganism was a threat to the Church in establishing political dominance, power and wealth. So, they did anything in their power to demonize it.

Most reports suggest that the belladona and dantura Nature-Spirits favor women. Men often have "bad trips" on these inebriates and can even die. Translated, the word belladona means "beautiful lady". However, women too can die from belladona and other psychoactive plants if not used properly. Fortunately, our ancestors were superb herbal pharmacologists (interestingly, small amounts of belladona is used in some pharmaceuticals today. Noteworthy is that some of these belladona drugs are specifically for women. One drug called Bellergal is prescribed for post-menopausal women to control hot-flashes). In the early 20th century, two male medical doctors prepared the notorious flying ointment and reported flying sensations and a sense of travel into an unknown dimension. Their reports can best be described as an Out- Of-Body experience. More recently a man who was a professional historian, Dr. Kiesewetter tried the ointment and died (Dekorne, p. 68).

Murray concluded that Joan was most likely involved in a Dianic cult. Dianic cults and other Pagan traditions were widespread in Joan's day. Unlike other scholars, Murray had the good sense not to dismiss this fact as unworthy of exploration. Concerning Paganism and Joan of Arc, Murray wrote, " In comparing the facts elicited at the trial with the Dianic cult... the coincidences are too numerous to be merely accidental" (Murray, p. 272). While some interested lay people have given credence to Witch-cults in Joan's day, and to those in-the-know it is a common knowledge, Murray was the first modern professional to validate Paganism as having a likely impact on Joan's personality. The psychologist Anna Freud was also among the first modern professionals to assert that social context is paramount to human development, though Anna did not write about Joan of Arc.

Unfortunately, due to the misunderstanding of our scientific age and the almost total domination of Judaic/Christian values, Murray's profound work was trashed by many professionals. They simply could not find it in themselves to give any sort of credibility to Paganism. This is a pitiful reflection of how the wheel of Judaic/Christian values is spiked with points so sharp, even scholars can't break through its threatening, circular motion. And so, as if on automatic pilot, many dismissed Murray's work as mysticism and superstition. "History perserves the records of numerous persons... who have exhibited a knowledge and skill which cannot be explained according to present standards of erudition... Not to recognize the esoteric sciences is to disregard most that has contributed to the advancement... of the human state during the last five thousand years" (Drake, foreword to Hall, p. II).

There are many books about Joan's life that go into detail about her. Time and space prevents this article from reporting about Joan in an all encompassing way. The purpose of this essay is to give evidence as to the most probable, true causes behind the personality and behavior of Joan of Arc. I begin my interpretation of Joan of Arc from Murray's standpoint : that Pagan rites were practiced, of which Joan was an initiate. I further Murray's research with my own, which takes this matter a step further. I assert that these rites and, plant inebriates used therein, could indeed produce visions/voices, prophesies that came true and other mystical occurrences experienced by Joan and witnessed by others. Further, my investigation yields that while Joan was a Pagan, her religion was not Dianic as Murray asserted, rather it was a Druid religion (perhaps mixed with a few Dianic traditions and perhaps even a splattering of Catholicism. In Joan's day it was dangerous to not at least pretend to be a Catholic. Sometimes, Catholic ways were even incorporated into Pagan rites). Therefore, it was the Druidic rites, which included psychoactive mixtures, that induced Joan's voices/visions, behaviors, prophecies and ability to quickly heal from the potentially deadly wounds she incurred in battle.

The Druids were a Sacred-Oak cult which was widespread in Europe during Joan's life. Inebriates were central to their rites. The Druids believed that Nature-Spirits or, Daemons, including Fairies resided in and over the oak tree. Often the oak was referred to as, The Fairy Tree. In Joan's trial she was questioned about the oak/Fairy Tree. The Druids thought that the Elementals of the oak could '... know our thoughts, and can prophesy of things to come' (Walker, p. 256). Druid cults had a High Priestess and a High Priest; though the inclusion of a Priest may not have occurred until later (Walker, p. 256-257). Druids were the "knower's of the oak" . They held sacred anything to do with this mighty tree. This included the ingestion of the psychoactive Amanita Muscaria mushroom that grows under the oak (and probably other psychoactive plants and fungi) and the use of mistletoe which also grows on the tree.

With the use of these substances, Druids believed that they could commune with the Daemons of the oak. "According to Paracelsus, 'Man lives in the exterior elements and the Elementals live in the interior elements... ' " (Hall, p. CVII). For the Druids, the interior element was in the oak tree. In quantum physics terminology, today we would call this multidimensionality. Einstein proved in theory that a fourth dimension must exist. In the 1940's a physicist named Minkowski confirmed the space-time fourth dimension theory. Minkowski asserted that, outside of the here and now, lies a place called "??elsewhere??" (Shlain, p. 252-253).

The inebriate Amanita Muscaria (and other similar mushrooms) was called, The Flesh of the Gods. "The Mysteries taught that during the higher degrees of initiation the Gods themselves took part... without the assistance of drugs which stimulated the clairvoyant center of consciousness (probably the pineal gland)" (Hall, p. CXII). Advanced Indian Yogis also used psychoactive mixtures to reach other dimensions or, ??elsewhere??. Ultimately their goal was to elevate to a spiritual state where they would no longer need inebriates (see Eliade).

Apparently, psychoactive substances stimulate the pineal gland in the brain. This gland is thought to be the "third eye" and corresponds to the sixth chakra, "It is the center of all types of visions - physical, clairvoyant, aesthetic, prophetic. This is where mental pictures can be 'seen' to become reality" (Friedlander & Pearson, p. 96). Modern science see's this gland as an anomaly, a useless vestige from our ancestors with no known purpose. According to Gray's Anatomy, " The pineal gland... is said to be larger in the child than in the adult, and in the female than in the male... [in lizards, the pineal gland]... on microscopic examination... presents structures similar to those found in the eyeball" (p. 672-673) Which , of course , is associated with light receptors.

Interestingly, lizards are associated with multidimensionality. In the Cabalistic Tree of Life reptiles purportedly dwell in the dimension of Hod (see Reed). In the Tibetan Book of the Dead reptiles and serpents are also recorded as present in other dimensions. The Tibetans were known psychoactive substance users for spiritual purposes. In both the Tree of Life and The Book of the Dead (as well as other ancient manuals) grand visions, voices, bright light and spiritual revelations are reported. According to the Tibetan Book of the Dead, some realms are inhabited by archetypal, grand images that can have a profound impact on people (see Leary). These descriptions are strikingly like Joan's visions and voices. Joan always claimed her visions/voices were grand and accompanied by a bright light.

The Egyptians, who were master anatomists due to their knowledge of mummification, depicted the pineal gland in a strikingly similar configuration as the Eye of Isis. But according to principles of multidimensionality, what is "seen" is not an hallucination, per say. The late, distinguished psychologist Dr. Timothy Leary and colleagues asserted that, " Of course, the drug does not produce the transcendent experience. It merely acts as a chemical key - it opens the mind, frees the nervous system of its ordinary patterns and structures" (Leary, Metzner & Alpert p. 11). Apparently, psychoactive substances unlock the pineal gland and allow for the mind to open up to multidimensionality, ??elsewhere??. According to Leary regarding psychoactive substances, " You must be ready to accept the possibility that there is a limitless range of awareness for which we now have no words; that awareness can expand beyond the range of your ego... beyond your notions of space and time.." (Leary, p. 14). After much research, Leary and colleagues (and other professionals) thought that plant inebriates allow one to explore the DNA structures and the nervous system in the body that contain ancestral memories, knowledge of other dimensions and possibly even the beginning of the life-force itself. Just as the human brain has receptors specifically designed for receiving opium, causing much speculation among scientists, " Why... would nature put a receptor in our brain meant only to interact with the juice of a poppy?" (Human Body Series, p.48). It seems probable that "the useless vestige" , the pineal gland is a receptor for psychedelic properties. Psychoactive experiences describe Joan's personality with remarkable accuracy.

Further, since most psychedelic plant properties are water soluble, they leave the system quickly, thus returning the individual to normal functioning. However, this return to normal, organized functioning can be somewhat altered by excessive use of psychedelics. These "alterations" explain Joan's obstinate behaviors toward the Church and Inquisitors who tried her, " The most notable symptom is a disenchantment with the values and practices of... society" (Caldwell, p. 53). With excessive usage, people can come to see the world and authority as a sort of grand puppet show. They tend to take their own inner revelations more seriously than outer, authoritative constructs. This would certainly explain why Joan said in her trial that she was more afraid of disobeying her own voices than of disobeying the Church.

It is said that Socrates had a Daemon who helped him with his intellect (Hall, p. CV). Daemons/Nature-Spirits were allies with whom individuals connected during Mystery rites. Socrates was an initiate of a secret Mystery school (as was Plato and others) where a powerful psychoactive mixture was ingested. Like Joan, Socrates had a disdain for authority and, like Joan, he did not seem to take his trial seriously. Leary also showed symptoms of excessive psychedelic usage. He made a daring and successful escape from prison and, often treated reporters and skeptics with a mocking, chameleon-like attitude. This is in line with the psychological evidence that asserts that excessive psychedelic usage can lead to a disregard for authority, and a feeling that everything is a kind of puppet show. Many have pondered why Joan would take such an anti-authoritative stance in front of Church officials and Inquisitors when she knew very well what the Inquisition did to people. If we connect the dots of evidence given in this article, the answer becomes clear.

During Joan's trial, "Asked whether the voice had sight and eyes, she answered : 'You will not learn that yet... there [is] a saying that men are sometimes hanged for telling the truth' " (Jewkes & landfield, p. 10). Throughout Joan's trial(s), she continued in her refusal to answer certain questions and even refused to take the oath of truth on more than one occasion. Further, she was asked what she ate when she heard her visions/voices. Accordingly, if she ate inebriates, the Church would associate her with Demons, (instead of the Pagan Daemons) which they did.

The Church knew very well of the Pagan rites which were taking place in Joan's society. At Joan's trial she was questioned about the oak tree near her home in Domremy. At this oak, villagers would gather and hang mistletoe, a Druid custom and an indication of Joan's Druid association. Though Joan made it quite clear that she would not necessarily tell the truth to Church officials, she did say that she sometimes hung mistletoe on the oak branches with the other villagers. Fairies, or Elememtals/Daemons were said to be seen at the oak. The fact that Joan lived in a social environment of Paganism is paramount to understanding her personality. All of this evidence: the mistletoe, Fairies and dancing around the tree were all Druid ceremonies.

Moreover, on her father's property where Joan lived, an oak tree stood. She was questioned about this during her trial. "Further, she says, when she came to the king, several people asked her if there were not in her part of the country a wood called the oak-wood ; for there was a prophecy which said that out of this wood would come a maid who should work miracles... "(Jewkes & Landfield, p. 11). Prophesies coming from Pagan religions that ingested inebriate plants were well known. In the 1950's and '60's when LSD psychotherapy was legal, many subjects who took psychedelics under the guidance of a psychologist, reported clairvoyant experiences, " ... transcendence of time and/or space are the various ESP phenomena, such as out-of-body experiences, telepathy, precognition, clairvoyance and clairaudience, and space and time travel" (Grof, p. 86.) These reports were documented by professionals.

There appears to be a parallel between reports of Out-Of-Body experiences, Near-Death experiences and ancient religious plant usage. As described above, individuals often become psychic after these happenings. It is assumable that is due to the activation of the pineal gland, along with Leary's theories. In the book At Peace in the Light by Dannion Brinkley, the author describes his Near-Death experience. Dannion reports that while Out -Of-Body, he saw light beings, vibrational energies and magnificent cities. After this experience Dannion became quite psychic, which was witnessed by others. For him, the experience led to an understanding of his mission in life and a peaceful feeling toward death. Dr. Moody's book, Life After Life, gives many documented accounts similar to Dannion's. A book by William Buhlman who is an accomplished Out-Of-Body traveler, gives virtually the same accounts as above but goes into greater detail about multidimensionality. Virtually the same occurrences of multidimensionality, clairvoyance and its affects on people are recorded in ancient texts by users of psychoactive plants. All of these reports explain Joan's personality to a tee.

Following, are but a few of Joan's predictions that came true (presumably this is due to the regular stimulation of the pineal gland through her almost certain use of the Amanita Muscaria). Joan foretold of being wounded during battle, and that Charles would become King. She also said her voices/visions told her to retrieve a sword especially for her that was to be found near a Church. This sword was found, cleaned and revealed five crosses, just as Joan had prophesied. While the crosses appear to be an association with Christianity, actually there is no sound reason to believe this, ' The use of the cross as a religious symbol in pre-Christian times, and among non-Christian people, may probably be regarded as almost universal, and in very many cases it was connected with some form of nature worship' (Fallow : Hall, P. CLXXXI-CLXXXII). The Druids were indeed nature worshipers. Further, in 1429 when English soldiers threatened Orleans, Joan predicted this threat from 200 miles away. There is no materialistic way Joan could have known about this. On another occasion, she prophesied that the winds would change and the river current stop so that she and her soldiers could continue their journey (Tice, p. 110-112) . Interestingly, an old Shaman belief is that women are knower's of the four winds ; or that they must become so in order to develop spiritually. Traditional Shamans also used the Amanita Muscaria.

It appears self-evident that Joan was involved in a Druid cult and so must have ingested the Amanita Muscaria and, most likely, other psychoactive substances including the Witches salve. This theory explains Joan's psychic abilities, her voices/visions and her apparent concept of her trial as a grand puppet theater in which she had no need to take too seriously. As for Joan's ability to heal from severe wounds, plant concoctions once again give us the most likely explanation.

Joan's closest soldier friend and confidante was Gilles de Retz (1404-1440) . Joan and Gilles rode black horses and Joan wore a suite of white armor. Whenever Joan was injured in battle, Gilles would tend to her. When she was pierced by an arrow which went through her neck and out her back causing profuse bleeding, she pulled it out herself and was then tended to by Gilles. Soon, she was up and fighting again. This account is similar to the Vikings who took the Amanita Muscaria before battle which put them into a state known as "Berserk" (see Froud & Lee). Now, Gilles was a practitioner of alchemy and attempted to find the infamous philosophers stone (Cassiel, p. 40). Due the times and his character, he was also undoubtedly knowledgeable in plant usage. Many plants were used to heal in those days. Moreover, the Amanita Muscaria and other psychoactive substances, can give one a feeling of energy, power and strength that can last for days after the inebriate effects have worn off. Further, there are reports that the Amanita Muscaria and other strains of mushrooms are conducive to healing the body. Nine years after Joan was executed, Gilles was executed on charges of murder and witchcraft. Unlike Joan, the Inquisitors had the mercy to hang him before burning his body.

Soma, a mixture of psychoactive plants, was widely used in ancient religions well before Joan's time. The Witches flying ointment came from these traditions. Since the Druids were the "knowers of the oak," their psychoactive substance of choice was the Amanita Muscaria mushroom. Probably, like Dianic and other cults, the Druids mixed Amanita Muscaria with other inebriates to create their own Soma brew.

From the ancient Egyptians to the Tibetans to the Greeks, Indians and others, psychoactive plants were an important part of religious practices. Often in ancient religions, as an initiate continued to develop spiritually, the use of plant inebriates became unnecessary as the individual could evolve to a spiritual state where they could astral travel inter-dimensionally on their own. As for the Amanita Muscaria this mushroom produces what we call today, psychedelic effects. Reports of Amanita Muscaria use include a quickening of the consciousness, mental and spiritual revelations and, sometimes reveal to a person the purpose/mission of their life. Often the effects of the Amanita Muscaria (and other psychoactives) include visions, voices, flashes of white light and even astral travel just as reported in Out-Of-Body, Near-Death experiences and the use of nearly all psychedelic substances.

While it is commonly believed that from the start Joan said her voices were those of Christian saints, this is not the case. It was not until continual questioning and probably torture that she finally said during her trial that her voices were those of the Catholic persuasion. In fact, Joan had no Church confessor to which she told of her voices, as is commonly believed (see Warner). It is most likely that Joan's voices/visions were Daemons, Elementals. Or from a psychological point of view, expressions of archetypal images from her subconscious, produced by psychoactive substances. Either way, it may very well be one in the same thing, just a different way of explaining it.

Another myth about Joan is that she had only male, soldier friends. That female society was not a part of her social element. This is all together untrue. Growing up Joan had girl-friends just like any other child. Further, when she became a warrior and Prophetess, Joan indeed had female friends and followers of her predictions. One woman in particular, Pieronne, "... was burned as a witch in Paris for taking a stand similar to Joan's about the reality of her visions" (Warner p.128-129). Pieronne was a fearless supporter of Joan even while facing Church officials and Inquisitors. Talk about the feminine principle of bravery!

The information given in this study describes the most probable explanation of Joan's psychology and behavior. There is ample evidence that she was part of a Druid religion and that she was well versed in psychoactive substances. This information validates the purpose of this essay : to finally discover the truth behind the mystery that is Joan of Arc.

In closing, Joan was burned alive by Church officials on May 30 1431. Her execution took place at the Old Market Place in Rouen France. The Church officials did not have Joan's tongue cut out before the burning as was usually the custom so that the "heretic" could not communicate with the crowd. They did, however, place a headpiece on her head that resembled a dunce cap. Inscribed on this cap were heretical symbols. By all accounts, Joan died in utter agony (a fact of which Shaw takes lightly - more over-intellectualization). Some say that at the moment of Joan's death, a dove flew from her mouth. It is said that someone in the crowd cried-out, " God help us, we have murdered a Saint".

Bio: "I am a therapist-hypnotist in San Diego. I have been freelancing for nearly 20 years. I have too many published articles published to list. Currently I am a semi-regular contributor for Woman Rider mag. & Motorcycle Consumer News. These articles are around sport psychology and motor sports. You may visit my web site http://www.bikepsych.com to learn more about me & to read a few of my published articles. I also have an e-book for sale off my site. I lecture widely on sport psychology. However, I am a Pagan and have an extensive library on all Pagan subjects. It is my hope to get a book deal around the subject of Joan... due to my degree I am a creditable psycho-social historian. I have worked as a therapist in various clinical settings and am currently in private practice. References available upon request".

A Note to Publishers: Joan is seeking a book deal and has a great deal more info about this subject. It would be the most truthful and most unusual book about Joan ever written - If you are a publisher and are interested feel free to contact me at bikepsych@juno.com

Bibliography:

Buhlman, William. Adventures Beyond the Body, How to experience Out of Body travel. Harper, San Francisco. 1996.

Brinkley, Dannion. At Peace In The Light. Harper Collins, NY. 1995.

Caldwell, W. V. LSD Psychotherapy. Grove Press Inc. NY. 1968

Cassiel. Encyclopedia of Black Magic. Mallard Press, NY. 1990.

Cirlot, J. E. A Dictionary of Symbols. Philosophical Library Inc. NY. 1962.

Crowley, Vivian. Phoenix From the Flame. Aquarian/ Thorsons, London. 1994.

DeKorne, Jim. Psychedelic Shamanism. Loompanics Unlimited, Washington. 1994.

Eliade, Mircea. Yoga Immortality and Freedom. Bollingen Series, Princeton. 1958.

Friedlander, John & Pearson, Cynthia. The Practicle Psychic. Samuel Weiser, Inc. 1991.

Froud, Brian & Lee, Alan. Fairies. Harry N. Abrams, Inc. 1978.

Gray, Henry. Gray's Anatomy. Running Press, PA. 1974.

Grof, Stanislov, M.D. LSD Psychotherapy. Multidisplinary Accociation for Psychedelic Studies, FL. 1980.

Hall, Manly P. The Secret Teachings of all Ages. Philosophical Society, Inc. CA. 1978.

Human Body series. The Brain Mystery of Matter and Mind. U.S. News Books, Washington, copyright MCMLXXXI.

Jewkes, Wilfred & Landfield, Jerome. Joan of Arc, fact, Legend and Lititure. Harcourt & Brace Inc., NY. 1964.

Leary, Timothy & Metzner, Ralph & Alpert, Richard. The Psychedelic Experience : A Manual Based on the Tibetan Book of the Dead. Citadel Press, NY. 1964.

Moody, Raymond. Life After Life. Mockingbird Books, GA. 1975.

Murray, Margaret, A. The Witch-Cult in Western Europe. Oxford University Press, London. 1921.

Reed, Ellen. The Witches Qabala, Book 1. LLewellyn Press, MN. 1985.

Shlain, Leonard. Art and Physics. William Morrow Co. Inc., NY. 1991.

Tice, Paul. Triumph of the Human Spirit, The Greatest Achievements of the Human Soul and How Its Power Can Change Your Life. The Book Tree, CA. 1999. For a free catalog call, 1 (800) 700-TREE.

Walker, Barbara. The Women's encyclopedia of Myths and Secrets. Harper & Row, San Francisco. 1983.

Warner, Marina. Joan of Arc, The Image of Female Heroism. Alfred A. Knopf, NY. 1981.

Wasson, Gordon & Hofman, Albert & Ruck, Carl. The Road To Eleusis, Unveiling the Secret Mysteries. Harcourt, Brace, Jovanovich, Inc. 1978.

Resources outside of original article with links to downloadable books and more

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