Dating for spiritualists

They spoke the past, and kept it alive by speaking it, reciting it, memorising it, and singing it as bards.This was how the ancient King Lists of Ireland were retained well into the era of the mediaeval Christian chroniclers who finally wrote them down – this was how the Druid traditions of the succeeding waves of invasions into Ireland and the stories of the roles of the Druids involved, and also in Wales, were preserved generation after generation.

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That is, it is a branch or sub-discipline of the historical sciences, along with say, economic history, social history, political history, diplomatic history, or military history – which focuses on the spiritual life of mankind, the peak experiences, insights, enlightenment experiences, paranormal experiences, moments of inspiration, maximum creativity, breakthrough moments, genius, the capacity for love and altruism, moments of …

This branch of psychology, transpersonal psychology, arose out of the work of numerous thinkers, including Carl Jung, Assagioli, Abraham Maslow, Stan Grof, Sorokin, Victor Frankl, Jean Gebser, James Fadiman, Ken Wilber et al in the course of the 20 century.

One can still deconstruct the context of the narrative – for example, for a transpersonal historian to write the history of the early Celtic Christian Church in Ireland would require a great deal of sifting out – which stories, legends and miracles might be based in fact, which might be based on second hand hearsay, and what are “facts” anyway.

For example, in the famous confrontation of the Archdruid and St Patrick at Tara, when the Druid is held aloft in the air – in what sense is this a “true report” ?

Druidry, transpersonal history, ecology and the history of the sciences17.

Druidry, peace history and the transpersonal: conclusions 1.

So in the last 30 years or so has come of age: it has established research institutes, MA courses, academic journals, and led to a huge cultural outflowing of books, talk-shows, websites, and even movies. What I argued as a historian however, in trying to study the intellectual history of peacemaking and war prevention in the crucial period of world history from 1945-2001, is that by and large the historical profession is stuck with a 19, or the craving people still feel for pattern, depth and content in their lives, has somehow eluded them.

What I argued is that the resurgence of religious conflict and religious paradigm clashes in the modern post cold war world can only be understood against a historical meta-paradigm that includes transpersonal psychology as its foundation.

Time seems to move in spirals – we repeat patterns, get stuck in grooves of samenesses, like going round and round in the ditch at Avebury, repeating the same old mistakes, until we finally advance and move up a notch, and next time we repeat the thing, it ends happier, like the labyrinth that Geoffrey Ashe and others found sculptured into the slopes of Glastonbury Tor.

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