1. See Mircea Eliadeís Sacred and Profane: The Nature of Religion (Chicago: University of Chicago Press, 1959).

2. See Rudolph Ottoís Idea of the Holy, 2nd ed., tr. By John W. Harvey (New York: 1950).

3. By agnosticism let me clarify that I do not mean that I entertain all ontological systems as possibilities. In fact, I can honestly say that I do not embrace any. Acknowledging the limitations of the human mind in grasping Reality, whatever that may be, more accurately defines my position.

4. Richard Dawkins, Unweaving the Rainbow: Science, Delusion and the Appetite for Wonder (New York: Houghton Mifflin Co., 1998), p. x.

5. From The World As I See It, 1934.

6. was fortunate enough to have Ninian Smart serve as my M.A. and Ph.D. chairperson on my graduate committee at UC Santa Barbara. His friendly smile and jovial character was very appreciated during those highly stressed times preparing papers and studying for exams.

7. See Ninan Smartís The Religious Experience (New York: Macmillan Publishing Co., 1991).

8. For a case example see Da: The Strange Case of Franklin Jones by David Lane (Walnut: MSAC Philosophy Group, 1995).

 9. According to Ken Wilber, a noted transpersonal psychologist, tribal people fit in the prerational category as they lack a cause and effect worldview, relying mainly on magic and symbolism.

10. Passage is found in Lewis Hopfeís Religions of the World (New York: Macmillan Publishing Co., 1991), pp. 241-42.

11. Passage is found in Religions of the World, p. 133.

12. Passage is found in Religions of the World, pp. 179-81.

13. Passage is found in Religions of the World, p. 150.



1. See Francis Crickís The Astonishing Hypothesis: The Scientific Search for the Soul.

2. See E.B. Tylorís Primitive Culture (published in 1871).

3. The anthropological viewpoint suggests that to understand the origin of religion one should study the evolution of the human intellect. The mindset of primal human beings is key because it marks the first stage of it. Since we cannot go back thousands of years ago to investigate early humans many anthropologists examine present day tribal people who are untouched by civilization.

4. See Sir James Frazerís The New Golden Bough: A New Abridgment of Sir James Frazerís Classic Work, by Theodor H. Gaster (New York: 1959).

5. Freud also made the argument that God (at least in the Western religions) was nothing but a projection of our own earthly father onto a superhuman figure. See Freudís Future of an Illusion (New York: 1976).

6. For Freudís view on the origin of religion see his Totem and Taboo published in 1912-1913 (the English translation appeared in 1918).

7. See Emile Durkheimís The Elementary Forms of the Religious Life. Translated from the French by J.W. Swain (London: Allen and Unwin, 1976).

8. Paul Twitchellís Eckankar is a case in point. For more information see David Laneís The Making of a Spiritual Movement: The Untold Story of Paul Twitchell (Del Mar: Del Mar Press, 1983).



1. See Karl Mannheimís article in Robin Gillís Theology and Sociology: A Reader (London: Geoffrey Chapman, 1987).

2. See Peter Bergerís The Heretical Imperative: Contemporary Possibilities of Religious Affiliation (Garden City: Anchor Press, 1979).

3. The core of the scientific method is the utilization of occamís razoróshaving away "unnecessary, hypothetical entities" and opting for a falsifiable and more simpler explanation.

4. See Robin Gillís Theology and Sociology: A Reader (London: Geoffrey Chapman, 1987).

5. Ibid.

6. See Ken Wilberís Sociable God: Toward a New Understanding of Religion .(Boulder: Shambhala, 1984).

7. See Dick Anthonyís Spiritual Choices: The Problems of Recognizing Authentic Paths to Inner Transformation (New York: Paragon House, 1987).



1. See Rodney Starkís and William Bainbridgeís The Future of Religion: Secularization, Revival and Cult Formation (Berkeley: University of California Press, 1985).