I've woken early to thoughts of the implications of the text just received (Culliford, L. The Psychology of Spirituality). And have had many phrases coming to mind as a consequence of discovering that the Royal College of Psychiatrists in the UK have published a text – or should I say a special interest group of that organisation, a member of which have published a text – vindicating, it could be argued, the existence and perspective of the spiritual worldview. And so it can now be successfully argued that after 400 years of the transmission of doubt generated by the scientific community, those seeking the means by which to determine the truth or otherwise of the claim that spirituality exists and determines human life, that science has now vindicated that claim.
It will be a partial view, of course, and not every part of the international community of scientific endeavour is anywhere near persuaded. But it seems to me that a claim can be made in a public manner by not only the AgapeSchool but also the Theosophical Society, that science has vindicated the spiritualist or spiritual claims of religion.
Having mown aside claims made through history, based on self-aggrandisement of each particular strand of the spiritual worldview, what has been vindicated is the underlying understanding that at their core, human life comprises spiritual identity. ^And so we come on this occasion in order to make rather broader the claims which can be promulgated from this point forwards. The indication now in print that an accumulated understanding of human life as spirit-derived, sustained and ended and continued through multiple incarnations, is now a substantial and claimable perspective by which to occupy centre-ground of a justified existence.
The term justified in this context has broad implications, some of which we will detail at this point. The existence first is just, in that it is civil, balanced, communicable, which means it is justifiable. It may be justified from within the terms of its own understanding.
The accumulated attacks by doubt across recent centuries has accumulated enough hard data by which to make a substantiable claim that the impact of doubt has been significant. That doubt has been successfully challenged and the accumulated understanding, inter-cultural and through time, can be from this point forwards, certified as substantiated.
And so while the individual claims of the individual religious histories are in themselves sufficient to ensure their survival, the underlying understanding should be differentiated from that, so as to see through the history of claims and the way in which false edifice has been created, based on ancient mistakes.
That is our task. We seek its progressive promulgation through you and others, such as to be able to say from this point forwards, based on the research recently acquired through the text The Psychology of Spirituality, whereby it is possible to say that through scientific process, enquiry and endeavour, the fundamental claim that humanity comprises body and spirit, is substantiated.
The challenge now is to continue that process in such a way as to be able to say in due time, and it might be 100 years from now, under the historical claims of each particular religion lies an unshakeable core of identity on the spiritual level. That is expressed into the particular sub-identity produced through each incarnation and an aggregation process eventually combines those sub-identities into enhanced core identity. That is the fundamental and substantial claim which can be made.
The particulars of each religion can therefore be identified with more clarity as deriving from particular proponents of understanding, either as a consequence of successful promulgation or in retaliation against attack, whereby the contrasts and excesses of any particular religion can be brought into greater definition and clarity against the background of the summation of claims by others.
Into this process there is a useful establishment of a reintroduction from a base of confidence, that traditional perspectives, where they have been supported through spiritual process itself, can be given greater confidence.
There is always the task of winnowing out the particular claims of idiosyncratic individuals seeking to promote their particular and individual cause or profession or income or system or worldview. There is nothing wrong with this, but it is a factor to be guarded against and compared with, or through the comparison with the established norms of solidified understanding without dogma. And it is to the establishment of dogma and its avoidance that we now turn our attention, so as to sustain the clear and simple understanding without the accretions of individualised claims.
And so this task is at yet another phase and stage in history, but with a firmer foundation than ever before, as a direct consequence of the trial by fire that historical religiosity has been subjected to by the inquisitors of science.
It should not be underestimated that the tables have been turned, in that sense, and that the European Inquisitors have in their turn, suffered through attack on a scale equivalent to the subjugation of all those many, many individuals, intuitive, sensitive but unworldly, who were progressively imprisoned and eliminated through the tortuous processes of the Catholic Inquisition.
There has been no parallel though history until the rise of science turned the tables on that process. The greater civility of science, not stooping to imprisonment and torture but merely public ridicule of the protagonists in that play, is to their credit.
So going from the general to the local – the individual Carol Collier is to be appraised of these ideas. She is to be encouraged to stand firm in her confident knowing, her perspective of healthy scepticism and her reliance on the intuitive mode that she gives credence to, as a determinant of her time in that small organisation, which has reached its nadir, the low point of its existence.
It is just one of many organisations who can now look forward to a progressive groundswell of support over the next several centuries. It will not survive, of course. No historically-based individual organisation needs to and therefore usually does not. Nevertheless as an organisation which has a strong tradition of support for both the traditional and spiritual and intuitive aspects of humanity, then it is worthy of some support by the enlivenment able to be given, on the basis that the tide of scepticism has turned, that at the highest levels in the academic world there has now grown sufficient support for renewed confidence and confident activity, sustainable into the future, whereby the pervasive expression of recent historical doubt against spirituality, has to large degree nullified traditional forms of its expression in the community at large.
To the extent that it can bring a refreshed perspective and make public claims as to the reinforced ground on which it can now stand, it can perform a useful purpose once again in society.
Vigilance is still required, however, to protect that fresh justified growth from being prey to undisciplined exaggeration and elimination of healthy scepticism, for those need necessarily to continue. And so the balancing act required of the promulgation of valid scholarship, accompanied by disciplined intuitive learning, has the possibility to support that and related organisations through the foreseeable future.
What can be celebrated is the survival of the perspective through that trial by fire.
P Mm, that's interesting.
Peter Calvert - AgapeSchoolinz