434:(1914–2005), a Hungarian-born American anthropologist who had written several books of her own on the subject of religious trance journeys. Duerr noted that of all the translators he had worked with, Goodman showed the greatest dedication to her work. For the English-language translation, Duerr included a new preface, in which he noted that he had refused to make changes to the original text despite the insistence of the publisher. Explaining his reasoning, he remarked that "a book is not a dishwasher, where it is advisable to change malfunctioning parts." He accepted that the book had faults, and expressed his hope that the reader would forgive him for leaving them intact in the English translation. In the English-language edition, the main text takes up the first 133 pages of the book, while the footnotes and bibliography occupy the next 324 pages.
741:. He felt that the book had brought him to the "edges of own logics", but that this had not been the result of any intellectual argument posed by Duerr; indeed, he suggested that there were "crucial scholarly weaknesses" that made much of Duerr's argument suspect. He ultimately felt that because Duerr had refused to correct his factual mistakes for the English translation, the book had left the realms of scholarship and instead become an "obscure cultural artifact", one which was "represented by the myriad descriptions of cryptic symbols" that are discussed within its pages. Going on to comment on Duerr's main argument regarding the relationship between Wilderness and Civilization, Valadez also expressed his opinion that Duerr had made a "fundamental error" in assuming that Wilderness is not accessible to everyone "by virtue of genetic heritage."
483:, a ritual gathering of witches. Noting the apparent lack of recipes for this salve in the witch trial records, Duerr posits the view that the Christian authorities intentionally covered up the existence of hallucinogenic ointments, fearing that their existence would cast doubt on various aspects of the witches' accounts, including their alleged encounters with the Devil. Duerr maintains that this knowledge might have ultimately led people to cast doubt on even the Devil, a key aspect of early modern Christian cosmology. Although the use of hallucinogenic ointments was not a factor in every witch trial, it was more prevalent in the earlier trials of the Alpine region. Duerr connects its use to the nocturnal visionary traditions associated with the goddess
599:, but argues that such ethnographers have failed to truly understand what shamans mean when they describe their experiences as "flying". In Duerr's view, shamans learn to evaporate their "ego boundaries", thereby experiencing themselves in a different way; it is this feeling that can be described as shamanic flying. Duerr ties these shamanic practices into the werewolves of early modern Europe, arguing that these werewolves did not physically transform into wolves, but that they embraced their "wolf nature" by crossing over the boundary from "civilisation" to "wilderness".
525:
999:, the 'Livonian werewolf', to Anglophone scholarship. Prior to this, he noted, scholarly debate on the case had been restricted to German-speaking scholars. Duerr had briefly discussed the case in the chapter "Wild Women and Werewolves", in which he compared it with various European folk traditions in which individuals broke social taboos and made mischief in public, arguing that they represented a battle between the forces of chaos and order.
864:, commenting that "Duerr is attempting to hunt with the hounds and run with the hare, and his book is likely to infuriate both ordinary readers and scholars." Although initially appearing suitable for the average reader, she felt that most would be put off by the "daunting scholarly apparatus" he had employed, and the "heaviness of the argument". Believing that the book was difficult to read, she felt that Duerr had hidden his arguments in the
752:, believing that the multitude of ethnographic and historical facts presented by Duerr often distracted from the book's main arguments. Although praising the book's contents, Stevens-Arroyo expressed his annoyance at Duerr's use of humour, believing that it was inappropriate in such a serious work of scholarship. He also remarked that Duerr "practices what he preaches", noting that the book was something of an
564:, viewing them as representing the clash between order and chaos. Christian society in the Late Middle Ages began to construe the witch as a creature inside of society rather than outside it, which partly led to the witch trials of the early modern period. Duerr argues that the societies of European Christendom began to increasingly accept female nudity in art and fashion during the Late Middle Ages.
868:, and that reading the first third of the book was akin to "wandering stoned through the stacks of a very fine European library, browsing in the sections devoted to witchcraft, hallucinogens and orgiastic cults. It is good fun, but it is not for all tastes." She equally felt that the book would be criticized by academics and other scholars working in the fields of witchcraft history and the
444:"hy should there be so little mention in the court records of these salves, some of them hallucinogenic? How could the ingredients of these oils and ointments have escaped the probing questions of the judges and inquisitors?... s we know from a number of contemporary observers, there must indeed have been people, mainly women, during the time of the
262:
European witch reached in their visionary journeys. Believing that the modern western worldview failed to understand this process, Duerr criticizes the work of those anthropologists and scientists who had tried to understand "archaic" society through a western rationalist framework, instead advocating a return to "archaic" modes of thought.
29:
713:"The book remains a groundbreaking ethnographic study that ranges from old Norse sagas to aboriginal initiation rites, from the life of Jesus to fertility-cult practices, shamanism to politics, ethnopharmacology to psychopathology, comparative religion to philosophy of science, witches to werewolves and back again."
794:(1968). Praising Duerr's use of source material, Stewart notes that many anthropologists would be critical of using ethnographic data to "construct a moral parable" for Western society, and he went on to question whether it was really necessary for Westerners to return to "archaic" modes of thought.
635:
Duerr argues that modern
Western society lacks important facets found in "archaic" societies who adhere to shamanic beliefs, and he asserts that the majority of Western anthropologists who have performed ethnographic fieldwork in these cultures have failed to truly understand them. To correct this,
576:
Duerr provides additional ethnographic examples showing how societal rules were reversed at special times of the year. In shamanic terms, societies which espouse an "archaic mentality" understand who they are by understanding who they are not; according to Duerr, modern societies fail to understand
448:
and in isolated incidents even later, who fell into a stupor with the aid of certain salves. After coming to, they proceeded to tell of flights, frequently strenuous, and of orgiastic dances. Why then should the trial documents be silent about such eye-witness accounts and about the ingredients of
261:
and the experiences which such entheogens induce. He argues that "archaic cultures" recognize that a human can only truly understand themselves if they go to the mental boundary between "civilization" and "wilderness", and that it is this altered state of consciousness which both the shaman and the
683:
had a "maverick whimsy and passion" that stemmed from its argument that
Western society had unfairly forced the "otherworld" into "an autistic tyranny of the self". On a critical note, Hinich believed that despite Duerr's extensive bibliography, he had failed to understand the "critical context in
567:
Examples in the historical
European folk tradition where criminals have been declared to be outside of the law and banished from the community are illustrated. Duerr connects these outsiders to executioners and warriors who were also outside the law because they had entered the world of the dead.
615:
to support his argument. The author then examines the role of animals in shamanic visions, paying particular reference to the experiences of the
Peruvian anthropologist Carlos Castaneda. Duerr argues that the conversations between the animal and the individual undertaking the vision are neither
372:
at West German universities. It also saw increasing interdisciplinary collaboration between anthropologists and philosophers, with several scholars arguing that ethnography was relevant to "philosophical analysis". This increase in philosophical discussion within German anthropology was largely
848:
was a "paradigm of borderline academia", consisting of chapter titles written with "charm and wit" that hid "a mountainous scholarly apparatus – 236 pages of 827 notes, with an 86-page bibliography of some 2,400 titles, to support 133 pages of text." She also identified multiple
636:
Duerr argues that anthropologists must understand that people in such societies take a "mythic perspective" to the world, often comparing objects and places in the material world to objects and places that exist "outside of time", in the eternal realm of mythology. He connects this with the
572:
of
Siberia experienced their "wild" or "animal aspect" in order to understand their human side. Duerr uses ethnographic examples from around the world to show that many cultures have used hallucinogenic substances to reach states of consciousness beyond ordinary societal boundaries.
656:, and that we can only know who we are if we experience our boundaries". He denounces Western scientists and anthropologists for their approaches to the study of such cultures, arguing that they have misrepresented them by attempting to fit them within the Western ideas of
241:
opens with the premise that many of those accused of witchcraft in early modern
Christendom had been undergoing visionary journeys with the aid of a hallucinogenic salve which was suppressed by the Christian authorities. Duerr argues that this salve had been a part of the
779:
is best described as "the sort of book that Carlos
Castaneda might have written if he were a German philosopher." He identifies a series of commonalities between Duerr's work and Castenada's, claiming that Duerr's description of his encounter with the Native American
367:
was published at a time of new advancements in German anthropology. After a period of intellectual stagnation during the preceding decades, the 1970s saw the rising popularity of the discipline, with a dramatic increase in the number of students enrolling to study
647:
Finally, Duerr once again criticises the approach of
Western society and its anthropologists to studying "archaic" spiritual beliefs. He asserts that in these "archaic" cultures, people "have a much clearer idea about the fact that we can not
812: – name-dropping the principal inventors of these problems rather than seriously grappling with the problems so that readers who are not already familiar with the arguments mentioned in the notes will be totally bewildered by them."
502:
are interpreted as a "prototype" for the later Greek
Artemis, a goddess who was "the unrestrained mistress of animals and plants". Duerr then describes the relationship between ancient goddesses and caves as a symbol of the female
610:
for their beliefs that shamans were mentally ill. Instead he champions the idea that the visionary experiences of shamans should be treated as real rather than illusionary, drawing from the ideas of the philosopher
250:, and he attempts to trace their origins back to the ancient world, before looking at goddesses associated with the wilderness and arguing that in various goddess-centred cultures, the cave represented a symbolic
621:"The 'dream place' is everywhere and nowhere, just like the 'dreamtime' is always and never. You might say that the term 'dream place' does not refer to any particular place and the way to get to it is to get
410:
When the book was first published in West
Germany in 1978, it sold hundreds of thousands of copies, becoming a bestseller and arousing both popular and academic interest. According to the American Indologist
391:
served as a charter for a generation which found society repressive and which sought to escape it by a) physically leaving it, b) cultivating a higher consciousness which could transcend it, or c) getting so
660:. He argues that in future, anthropologists must reach their own boundaries, and recognize the wilderness of their consciousness before they can truly understand the worldview of "archaic" humans.
479:. He concludes that some of those accused of witchcraft in early modern Europe had applied hallucinogenic ointments to their skin to make themselves believe that they were flying to the so-called
373:
rejected by the "official academic representatives" of the discipline, who believed that it exceeded the "limits of scientific respectability", but it was nonetheless adopted by Duerr in
872:, who would recognize that the book not only contained multiple factual errors, but also that many of Duerr's arguments were unoriginal, having previously been made by Mircea Eliade and
764:. Considering the work to be an attack on social convention, he believes that Duerr has made use of mind-altering drugs to cross boundaries into altered states of consciousness and that
400:, Duerr urges us to look to archaic societies to see people who are truly happy and at one with themselves, largely, it seems, because they are able to trip out whenever they like."
889:
described Duerr's book as being "outstanding for its weirdness and provocation" despite the fact that its "anthropology is neither original nor precise." Atchity maintains that
684:
which the intellectual history of the demonized outsider continues to be examined", ignoring the ideas put forward by Edward Dudley and Maximilian Novack in their edited volume
1775:
494:
and her influence on the Roman goddess Diana. In Alpine lore, Diana survived Christianization as the leader of the nocturnal procession. Duerr goes further back into the
423:", dealing as it did with issues such as "drugs, sex, anarchy, lurid religions". British anthropologist Charles Stewart noted that it was popular among members of the
521:
folklore. Duerr proposes that the association between caves and the vagina is global in scope, as societies around the world use caves in rituals symbolizing birth.
700:, considering it to be a "groundbreaking ethnographic study" that invites the reader to consider what Western society has lost in its over-reliance on science and
427:
German subculture, and for this reason believed that the book could tell anthropologists "a considerable amount about the strivings of modern German society".
1663:
591:
is used by malevolent witches. Duerr makes note of the anthropologists who have undertaken shamanic experiences with the people they are studying, such as
913:(1948), and the works of Carlos Castenada. Although of the opinion that it contained "patches of brilliant illumination", Atchity ultimately considered
616:
literal nor delusional, but that the only way to understand this is to situate oneself "on the fence", between the worlds of civilisation and wilderness.
276:(1983), an anthology discussing Duerr's ideas, edited by Rolf Gehlen and Bernd Wolf. Reviews in the Anglophone world were mixed, with critics describing
768:
is his invitation for others to join him. Stevens-Arroyo did praise Goodman's English translation, but argued that the index was too limited.
1979:
1609:. Vol. 34, no. 2. Durham, North Carolina: Forest History Society and American Society for Environmental History. pp. 85–92.
1562:. Diederick Raven, Lieteke van Vucht Tijssen, and Jan de Wolf (eds.). New Brunswick and London: Transaction Publishers. pp. 193–207.
804:"The text licks its chops when describing orgies and drug trips and nightmares, but the footnotes confront the thorniest problems of
583:, a plant that contains toxic hallucinogens is discussed. The plant was introduced to Europe in the early modern period. Among the
1867:
2004:
1984:
1782:
1586:
1567:
1509:
980:
945:
volume. Pinxten discussed the role of German anthropology within academia and its influence on philosophy and described
327:
with whom he could stay, to conduct anthropological research into the nightly dances that took place in the subterranean
2014:
1548:
472:
1999:
1490:
172:
1748:
1678:
933:"), an edited volume of papers discussing Duerr's work. Duerr's theories were evaluated by Belgian anthropologist
1974:
1657:. Vol. 24. United States: International Society for the Comparative Study of Civilizations. pp. 99–100.
728:
513:
208:
490:
Duerr then looks into the origins of the nocturnal visionary traditions, beginning with the ancient Greek deity
704:. Fayter also commented positively on Goodman's translation, noting that she had successfully conveyed Duerr's
1465:
941:
entitled "Dreamtime: Relativism and Irrationality in the Work of Hans Peter Duerr" (1992), published in the
331:. The Native told him that if he wanted to find out about the dances in the kivas, then he should go to the
1845:
1605:
Fayter, Paul (1990). "Senses of the Natural World: Recent Works in the Philosophy and History of Science".
974:. Similarly, Duerr's work was referenced by anthropologist Susan Greenwood in her study of the Wiccan and
2009:
1989:
1933:
757:
1732:
1943:
1875:
790:
280:
as unoriginal, factually inaccurate, and difficult to read, but also innovative and well referenced.
1646:
339:. Duerr would later relate that this blow to his vanity first provided him with the idea of writing
1677:. Vol. 18. Oxford: Oxford University Anthropological Society. pp. 249–253. Archived from
346:
Duerr presented some of his ideas in a lecture given to the members of a philosophy seminar at the
336:
893:
offers nothing new except "the energy of its serendipity", noting similarities with books such as
354:. He was "greatly encouraged" in his preparation for the work by the noted English anthropologist
1628:
675:
347:
301:
1558:
Pinxten, Rik (1992). "Dreamtime: Relativism and Irrationality in the Work of Hans Peter Duerr".
949:
as "the most important publication" to emerge from the interaction between the two disciplines.
223:. First published in 1978 by Syndikat Autoren-und Verlagsgesellschaft under the German title of
1915:
1702:
737:
1531:
956:
in New Zealand (2004), the anthropologist Kathryn Rountree remarked that along with historian
1768:
831:
657:
637:
568:
Similarly, the witches of the early modern period also left the everyday world, and like the
356:
97:
1706:. Vol. 16, no. 3. Thousand Oaks, California: SAGE Publications. pp. 399–400.
1460:
988:
996:
561:
463:
in early modern witchcraft and draws ethnographic parallels from accused witches among the
324:
297:
1469:. Vol. 2, no. 1. Philadelphia: University of Pennsylvania Press. pp. 49–67.
8:
1994:
1899:
971:
869:
809:
760:
and his continuing advocacy of the use of mind-altering substances, in the same style as
612:
243:
216:
1883:
1707:
1633:
1610:
1519:
840:
529:
480:
257:
Later in the book, Duerr looks at ethnographic examples of shamanism, focusing on the
1810:
1582:
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247:
228:
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167:
69:
1632:. Vol. 66, no. 3. Chicago: University of Chicago Press. pp. 356–357.
844:. She expressed her opinion that Duerr had put forward a "bold hypothesis" but that
1825:
1815:
1474:
975:
962:
899:
602:
Duerr then offers a philosophical discussion on the nature of reality, criticizing
596:
592:
220:
49:
532:, produced by Hans Baldung Grien in 1508. Duerr included it as the tenth plate in
1953:
1840:
1820:
1728:
886:
850:
607:
508:
499:
460:
232:
108:
87:
748:
journal, Anthony M. Stevens-Arroyo proclaimed that it was easy "to get lost" in
1938:
1850:
1830:
957:
938:
849:
influences on Duerr's thinking, including historian and philosopher of science
785:
584:
542:
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that one either did not notice what was bad or else was not troubled by it. In
1968:
1805:
1744:
904:
873:
854:
827:
761:
476:
412:
28:
1907:
1835:
1791:
894:
805:
495:
464:
269:
200:
34:
1579:
Embracing the Witch and the Goddess: Feminist ritual-makers in New Zealand
227:, it was translated into English by the Hungarian-American anthropologist
1948:
934:
701:
524:
445:
369:
332:
305:
186:
315:) buying a cup of coffee, and struck up a conversation. Duerr asked the
1711:
1637:
1614:
705:
603:
552:
547:
546:, where women broke social conventions by attacking men or engaging in
540:
Various folk traditions across Europe are analyzed, such as the Alpine
293:
204:
22:
Dreamtime: Concerning the Boundary between Wilderness and Civilization
1479:
Dreamtime: Concerning the Boundary between Wilderness and Civilization
196:
Dreamtime: Concerning the Boundary between Wilderness and Civilization
865:
641:
393:
312:
258:
212:
151:
1463:(2007). "A Journey to Hell: Reconsidering the Livonian "Werewolf"".
784:
in the book's preface is an "allusion" to Castenada's meeting with
468:
351:
147:
92:
853:, the philosopher Ludwig Wittgenstein, the historian of religions
350:
in the autumn of 1975, which he repeated at a housewives' club in
569:
491:
420:
1733:"Dreamtime by Hans Peter Duerr; translated by Felicitas Goodman"
970:
offered "perhaps the most detailed investigation so far" of the
1760:
925:
In 1983, German academics Rolf Gehlen and Bernd Wolf published
579:
557:
518:
504:
320:
319:
if he could help him find a Native family living in one of the
251:
652:
only what we are if at the same time, we are also what we are
953:
272:, and inspired academic debate leading to the publication of
180:
1502:
Der Gläserne Zaun: Aufsätze zu Hans Peter Duerrs "Traumzeit"
927:
Der Gläserne Zaun: Aufsätze zu Hans Peter Duerrs "Traumzeit"
268:
was a controversial best-seller upon its initial release in
225:
Traumzeit: Ăśber die Grenze zwischen Wildnis und Zivilisation
60:
Traumzeit: Ăśber die Grenze zwischen Wildnis und Zivilisation
328:
587:
of central Mexico, shamans have told anthropologists that
536:, in the midst of a chapter discussing the European witch.
296:
in the summer of 1963. He had spent the day visiting the
33:
Cover of the first edition, featuring a reproduction of
995:
was responsible for first introducing the 1692 case of
1541:
Magic, Witchcraft and the Otherworld: An Anthropology
644:, an otherworld outside of ordinary space and time.
419:
became "the canon of a cult for intellectual former
288:According to his own account, the idea for writing
1056:
1054:
1052:
917:to be an "obscure essay on the human experience."
758:counter-cultural and drug subcultures of the 1960s
1966:
1675:Journal of the Anthropological Society of Oxford
929:("The Glass Fence: Essays on Hans Peter Duerr's
773:Journal of the Anthropological Society of Oxford
1049:
860:Ultimately, Doniger O'Flaherty was critical of
690:The Monstrous Races in Medieval Art and Thought
1485:(translator). Oxford and New York: Blackwell.
1120:
1081:
1079:
1077:
1075:
1073:
1071:
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360:(1902–1973), who died before its publication.
16:Book by German anthropologist Hans Peter Duerr
1776:
1432:
1098:
1096:
1094:
775:, Charles Stewart expressed his opinion that
692:(1981). In a review published in the journal
1420:
1108:
1025:
1066:
963:Ecstasies: Deciphering the Witches' Sabbath
857:, and the anthropologist Carlos Castenada.
1783:
1769:
1091:
363:The anthropologist Rik Pinxten noted that
107:Syndikat Autoren-und Verlagsgesellschaft,
27:
1500:Gehlen, Rolf; Wolf, Bernd (eds.) (1983).
550:. Duerr compares these traditions to the
437:
1868:Shamanism: Archaic Techniques of Ecstasy
523:
507:and explores stories involving caves in
430:The book was translated into English by
1560:Cognitive Relativism and Social Science
943:Cognitive Relativism and Social Science
1967:
1696:Valadez, Joseph J. (1987). "Review of
304:Greyhound Bus Station, where he met a
1764:
817:Wendy Doniger O'Flaherty's review of
688:(1972) or John Block Friedman in his
1980:Academic studies of ritual and magic
981:Magic, Witchcraft and the Otherworld
952:In her study of feminist-orientated
1645:Stevens-Arroyo, Anthony M. (1991).
679:, Gail Hinich claimed that Duerr's
668:
292:first came to Duerr when he was in
13:
1543:. Oxford and New York City: Berg.
920:
14:
2026:
1607:Forest & Conservation History
694:Forest & Conservation History
219:written by German anthropologist
1790:
1655:Comparative Civilizations Review
1622:Hinich, Gail (1986). "Review of
797:
746:Comparative Civilizations Review
333:Pueblo of Our Lady of the Angels
254:and was used for birth rituals.
1447:
1408:
1396:
1384:
1372:
1360:
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1336:
1324:
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1276:
1264:
1252:
1240:
1228:
1216:
1204:
1192:
1180:
1168:
1156:
1144:
729:Harvard School of Public Health
514:Sir Gawain and the Green Knight
209:altered states of consciousness
2005:History books about witchcraft
1132:
1037:
1013:
834:published a review of Duerr's
771:In a commentary piece for the
471:and witchcraft beliefs of the
380:
244:nocturnal visionary traditions
1:
1985:Academic studies of shamanism
1466:Magic, Ritual, and Witchcraft
1002:
987:According to Dutch historian
283:
259:shamanic use of hallucinogens
1007:
663:
246:associated with the goddess
7:
1934:Modern paganism and New Age
756:for his involvement in the
10:
2031:
1743:
1727:
1695:
1661:
1644:
1621:
1604:
1577:Rountree, Kathryn (2004).
1576:
1557:
1538:
1499:
1473:
1459:
1438:
1426:
1414:
1402:
1390:
1378:
1366:
1354:
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1234:
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1174:
1162:
1150:
1138:
1126:
1114:
1102:
1085:
1060:
1043:
1031:
1019:
708:and self-deprecating wit.
459:Duerr examines the use of
449:the ointments and oils?."
2015:Books about consciousness
1944:Recreational drug tourism
1926:
1876:The Teachings of Don Juan
1859:
1798:
1745:Doniger O'Flaherty, Wendy
1662:Stewart, Charles (1987).
1539:Greenwood, Susan (2000).
1453:Academic books and papers
791:The Teachings of Don Juan
727:Joseph J. Valadez of the
300:and was returning to the
178:
166:
158:
142:
134:Published in English
132:
124:
114:
103:
83:
75:
65:
55:
45:
26:
2000:German non-fiction books
828:Wendy Doniger O'Flaherty
826:The American Indologist
788:, which he described in
718:Paul Fayter's review of
630:Hans Peter Duerr, 1985 .
454:Hans Peter Duerr, 1985 .
413:Wendy Doniger O'Flaherty
337:University of California
1629:The Journal of Religion
1504:. Frankfurt: Syndikat.
1086:Doniger O'Flaherty 1985
978:communities of London,
676:The Journal of Religion
348:University of Constance
1975:1978 non-fiction books
1916:Intelligence in Nature
1749:"Reality with Witches"
1703:Contemporary Sociology
814:
738:Contemporary Sociology
715:
696:, Paul Fayter praised
627:
537:
528:A woodcut depicting a
451:
438:Synopsis and arguments
405:Charles Stewart, 1987.
402:
1581:. London: Routledge.
832:University of Chicago
802:
711:
638:Indigenous Australian
619:
527:
442:
385:
357:E. E. Evans-Pritchard
98:Cultural anthropology
1747:(8 September 1985).
1731:(24 November 1985).
1721:Non-academic sources
1379:Gehlen and Wolf 1983
997:Thiess of Kaltenbrun
473:Normanby Archipelago
432:Felicitas D. Goodman
298:Puye Cliff Dwellings
1900:The Four Agreements
1461:De Blécourt, Willem
1343:Stevens-Arroyo 1992
870:history of religion
810:cultural relativism
686:The Wild Man Within
613:Ludwig Wittgenstein
217:European witchcraft
56:Original title
23:
2010:Neoshamanism books
1990:Anthropology books
1884:A Separate Reality
1753:The New York Times
1530:has generic name (
989:Willem de Blécourt
976:ceremonial magical
841:The New York Times
538:
21:
1962:
1961:
1811:Jeanne Achterberg
1737:Los Angeles Times
1588:978-0-415-30360-6
1569:978-0-88738-425-7
1511:978-3-8108-0212-5
1483:Felicitas Goodman
1475:Duerr, Hans Peter
910:The White Goddess
882:Los Angeles Times
731:reviewed Duerr's
562:Livonian werewolf
335:and study at the
274:Der Gläserne Zaun
231:and published by
229:Felicitas Goodman
192:
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125:Publication place
70:Felicitas Goodman
39:L'Homme de la Rue
37:'s 1940 painting
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1826:Hans Peter Duerr
1816:Carlos Castaneda
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1755:. New York City.
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972:witches' sabbath
900:The Golden Bough
879:Writing for the
822:
735:for the journal
723:
669:Academic reviews
631:
597:Carlos Castenada
593:Barbara Myerhoff
556:of early modern
487:in that region.
455:
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221:Hans Peter Duerr
182:
116:Publication date
50:Hans Peter Duerr
31:
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2019:
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1954:Urban shamanism
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1841:Don Miguel Ruiz
1821:Florinda Donner
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577:this concept.
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509:Greek mythology
500:Venus figurines
481:witches' sabbat
461:flying ointment
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1415:Greenwood 2000
1407:
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1309:. pp. 125–133.
1299:
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1273:. pp. 104–113.
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1261:. pp. 89–103.
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1906:
1898:
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1866:
1860:Publications
1836:Jeremy Narby
1792:Neoshamanism
1752:
1736:
1701:
1697:
1686:. Retrieved
1679:the original
1674:
1665:
1654:
1648:
1627:
1623:
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1578:
1559:
1540:
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1478:
1464:
1448:Bibliography
1434:
1422:
1410:
1398:
1391:Pinxten 1992
1386:
1374:
1367:Atchity 1985
1362:
1355:Stewart 1987
1350:
1338:
1331:Valadez 1987
1326:
1314:
1302:
1290:
1278:
1266:
1254:
1249:. pp. 76–88.
1242:
1237:. pp. 70–75.
1230:
1225:. pp. 60–69.
1218:
1213:. pp. 40–59.
1206:
1201:. pp. 32–39.
1194:
1182:
1177:. pp. 16–31.
1170:
1165:. pp. 12–15.
1158:
1146:
1134:
1122:
1110:
1061:Stewart 1987
1044:Pinxten 1992
1039:
1027:
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895:James Frazer
890:
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815:
806:epistemology
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541:
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496:Palaeolithic
489:
465:Shona people
458:
452:
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425:alternativer
424:
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195:
194:
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128:West Germany
59:
38:
35:Paul Delvaux
18:
1949:Toltecayotl
1647:"Review of
1319:Hinich 1986
1153:. pp. 1–11.
1103:Fayter 1990
935:Rik Pinxten
702:rationalism
673:Writing in
658:objectivity
640:concept of
446:Renaissance
381:Publication
370:ethnography
306:Tewa Native
302:Albuquerque
1995:Entheogens
1969:Categories
1799:Key people
1688:2012-04-12
1439:Duerr 1985
1307:Duerr 1985
1295:Duerr 1985
1283:Duerr 1985
1271:Duerr 1985
1259:Duerr 1985
1247:Duerr 1985
1235:Duerr 1985
1223:Duerr 1985
1211:Duerr 1985
1199:Duerr 1985
1187:Duerr 1985
1175:Duerr 1985
1163:Duerr 1985
1151:Duerr 1985
1139:Duerr 1985
1129:. p. viii.
1127:Duerr 1985
1115:Duerr 1985
1032:Duerr 1985
1020:Duerr 1985
1003:References
706:dry humour
553:benandanti
548:lesbianism
294:New Mexico
284:Background
66:Translator
1892:Dreamtime
1698:Dreamtime
1666:Dreamtime
1649:Dreamtime
1624:Dreamtime
1520:cite book
1477:(1985) .
1417:. p. 120.
1285:. p. 121.
1063:. p. 251.
1046:. p. 194.
1008:Footnotes
993:Dreamtime
968:Dreamtime
947:Dreamtime
931:Dreamtime
915:Dreamtime
891:Dreamtime
866:footnotes
862:Dreamtime
846:Dreamtime
836:Dreamtime
819:Dreamtime
782:yerbatero
777:Dreamtime
766:Dreamtime
750:Dreamtime
733:Dreamtime
720:Dreamtime
698:Dreamtime
681:Dreamtime
664:Reception
642:Dreamtime
534:Dreamtime
417:Dreamtime
398:Dreamtime
389:Dreamtime
375:Dreamtime
365:Dreamtime
341:Dreamtime
323:north of
317:yerbatero
313:herbalist
309:yerbatero
290:Dreamtime
278:Dreamtime
266:Dreamtime
239:Dreamtime
235:in 1985.
213:shamanism
211:found in
152:paperback
104:Publisher
1441:. p. 34.
1429:. p. 52.
1405:. p. 23.
1189:. p. 48.
1117:. p. ix.
1034:. p. xi.
984:(2000).
966:(1989),
903:(1890),
754:apologia
498:, where
469:Rhodesia
352:Mannheim
325:Santa Fe
187:10923631
148:Hardback
93:Folklore
84:Subjects
76:Language
1927:Related
1712:2070342
1638:1203534
1615:3983864
1141:. p. 3.
1022:. p. x.
830:of the
821:, 1985.
744:In the
722:, 1990.
623:nowhere
570:shamans
492:Artemis
475:in the
421:hippies
321:pueblos
162:462 pp.
146:Print (
1919:(2005)
1911:(2002)
1903:(1997)
1895:(1978)
1887:(1971)
1879:(1968)
1871:(1951)
1710:
1636:
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937:in an
589:Datura
580:Datura
558:Friuli
505:vagina
394:stoned
252:vagina
199:is an
79:German
46:Author
1708:JSTOR
1682:(PDF)
1671:(PDF)
1634:JSTOR
1611:JSTOR
954:Wicca
606:like
519:Yakut
485:Diana
329:kivas
248:Diana
159:Pages
1583:ISBN
1564:ISBN
1545:ISBN
1532:help
1506:ISBN
1487:ISBN
808:and
595:and
517:and
215:and
203:and
181:OCLC
168:ISBN
150:and
138:1985
120:1978
1700:".
1626:".
960:'s
897:'s
838:in
654:not
625:."
467:of
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