Dear Friends, Known and Unknown,
Two days ago, I spoke of a distinct New Age motif that ‘either suffering is illusory or it is unimportant compared to a transcendent joy at the heart of the universe.’ And I had hoped to go further into that territory by now.
But I confess that I need more time to revise and reflect.
Strange as it may seem, much of what I have for you today, is the memory of a joke. Only the memory, for I cannot even fully recall it:
A Jew, a Catholic and a New-Ager go to Hell. The intensity of the flames is searing. And they are each of them asked: ‘How do you cope with the HEAT?'
The Jew responds perhaps with a certain lamentation, but the specific form I no longer recall.
The Catholic says: ‘I’m offering it up.’
The New Ager – who is positively drenched in perspiration - replies: ‘Heat? What heat?’
Now my partial recollection of this joke may or may not bring a smile to your face.
But I feel my entire life experience of the New Age and Catholic Christianity, points to the fact there is far more here than just a silly joke.
For Catholic spirituality, suffering is not something to be denied. It is to be taken seriously, and transformed with the Grace of God. This theme powerfully informs the entire Catholic sensibility.
But after many, many years in the holistic milieu, I can testify that the New Age is often, if not always, powerfully informed by a relativising, minimising or denial of suffering and its value.
Now it needs to be said this is far from the entire picture. There are many ways in which this New Age tendency is powerfully counteracted within the movement. Among these is an often fine PRAXIS of really engaging with another human being - truly making space for and listening to her or his inner world.
But as much as I admire the real health of this **praxis**, it nonetheless remains true that I am concerned about the **thinking** imparted by so much New Age teaching.
For what we think is not without effect upon our lives. And the presence of such a powerful spiritual teaching about suffering, will not be without its practical consequences.
As I have said, I am concerned that among these is a certain weakening of the personality and nonchalance in the face of social injustice.
Now if this is true, it is not without consquence for civilisation.
For in the Protestant countries in Europe especially, the Christian Mystery is severely weakened. In places like Ireland, Italy and Poland, the picture is rather different. But in Protestant Europe, few participate in the Church.
I think it may be fair to surmise that the dominant form of spirituality in such countries is now of a New Age variety. In such places then, one’s main options may seem to consist of either the soulless materialism of secularist capitalism or the New Age culture.
Certainly, twenty-six years ago in Britain these were the only options I personally saw. And I think this is much more likely to be the case for many today.
But I fear neither secularism nor New Age spirituality are proving sufficient to meet the situation of the planet.
The failures of secularism are clear to many of a Hermetic persuasion. But the failures of the so-called holistic panoply are often not so clear.
And so I hope to return to this theme on WEDNESDAY. But here I will also say that due to many pressing concerns, this weblog will either soon need to become more sporadic for awhile or take yet another hiatus.
As Passion Sunday and Holy Week approach, may Christ be ever with you, friends.
17 comments:
It has been a pleasure to discover your site - having returned from a week's retreat when I worked more deeply than ever with a book I cam across some years ago - The anonymous Christian Hermetic approach to the Tarot. It reinforced much that I have felt for so long about our soulless culture - I edit a journal among other things that seeks to explore the implications of this for health care (my specialist background - I work as a nurse, an academic, an interfaith minister and a journalist. I thought you might like to see the following - one of my recent editorials (please note this is the pre-publication form, the final version was in press in January, but I could not copy the adobe version to this message board)from the International Journal of Spirituality and Health. Perhaps you will find the read of interest.
Where are the other seekers in the UK??????
Thanks and blessings upon your writings.
Stephen
Editorial
Stephen G Wright
“The history of the world, with the material destruction of cities and nations and people, expresses the division that tyrannises the souls of all men.”
Thomas Merton (1949) p54
The Waste Land
The lost soul
In a Glasgow hotel you can go to the “Soul Therapies” room. Here a sign says you are welcome to “a peaceful haven within the heart of the city…switch off, kick back and enjoy the wide range of treatments and therapies on offer.” And you can kick back into reiki, facial massage or a mineral salt scrub, then have a “fake bake” in the tanning machine and get a bikini wax or a manicure. In a popular newspaper, there’s a section called “spirit” where there is advice on home décor and lifestyles. There’s a company called “Spiritual High” selling drugs to the post-rave culture. A magazine column advertises “soul mates” – where specifications of personality traits and preferences invite the perfect partner. Just about every city has its alternative therapies free paper selling the wares of the healing armies. San Francisco has one called “Common Ground” with 150 pages and a thousand ads’ and a menu of everything from hypnotherapy sessions to provide help with your “inner child processes” to “spiritual breakthroughs” via “intuitive coaching” to find your “soul mate” or find your “true spiritual self” (at $75 an hour). From London to Lisbon, from Berlin to Brisbane, from Madrid to Minneapolis, everywhere it seems offers the same fixes for the soul.
It’s little wonder that assorted sceptics can have a field day of mockery about matters spiritual when our culture has so successfully dumbed down one of the most profound concepts that human beings have ever come up with – the possibility of soul. A meaning-lite, money making feeding frenzy has been engendered in the popular use of “soul” – usually referring to little more than the tickling of the ego’s pleasure centres; the bathing of the personhood in candy floss comforts. Western capitalist civilisation has thus emptied our language and indeed our everyday consciousness of the depth and significance of the very essence of what it is to be human. Reduced to our personhoods – “who I am” becomes the plaything of multiple attachments to countless roles and identities and functions. “I am” is what I do, what I earn, how I look……..
And growing in the same fertile ground are new therapies arising by the day, with old ones resold, restyled, repackaged – all planted and raised for the market hall of the personhood in its endlessly shifting garb and restless hunger, demanding ever more food to keep it feeling good, more therapies to shore up its ever crumbling boundaries, more sweet fluffy feel-good trinkets just to keep going.
Some of us live and die like this, some wake up spontaneously and know “it doesn’t have to be like this”. Some, like Peter Roberts in this issue’s “Profile”, crash and burn when they can no longer take it. Sometimes the soul just punches through, or maybe the ego personhood power implodes to allow it to escape. Whichever, life can never be the same again for those thus transformed. Into this unknown landscape the soul now emerges, and sees the waste land of the country it once inhabited. Our culture, now deeply rooted in the possibility that human beings can be happy and healthy with ever more scientific advances, material comforts and designer bodies and babies becomes a sweetshop of transient comforters where the language of soul and spirit and the depth and potential it offers, is lost in the superficial, the seductive and the short term. That people cannot ultimately be satisfied with these ephemera, that the insatiable desires of the personhood are exhausting is demonstrated in the filled waiting rooms of a million therapists, healers and counsellors. As the congregational religions, seemingly ever more ever more stuck in dogma and decline (see Paul Heelas on page XXX) fail to respond to this deep human urge they relinquish the territory of the soul to others who can bring heart and meaning to the search for it. But to find the true and the deep, the person may pass through many distractions and false paths along the way. Sometimes to find the charming prince, you have to kiss an awful lot of frogs.
The language of the soul has been proletarianised, with the spiritual cat now out of the religious bag. This can be at once liberating, but also has brought the attendant risks of pandering to the needs of the ego, in the mistake that keeping this happy is what it is all about. Meanwhile the scientific agenda which drives modern health care is married in unholy alliance to the distant cousin of rationality in the church of objectivity in the city of non-judgementalism. In studious efforts to keep religion and spirituality and their downsides and uncertainties out of health, a whole swathe of the human experience has been dumped. In becoming soul-less, modern health care worships at a thousand different altars, all of which may partly attend to the needs of the person, but none of which fulfil, and non of which permit the person to draw upon their spiritual and soul resources in time of need. Exceptional centres and individuals, many of which we have profiled in this journal down the years remain just that – exceptional.
This loss of soul, this emptiness of so much of our orthodox health care system is in part driving the search, consciously or unconsciously for alternatives to satisfy the deep hunger which at some level every human being feels. The loss of soul is the single biggest omission of modern health care, which catalyses the ever increasing drop out rates (both patients and staff), dissatisfactions and costs that are pushing many of these systems, like the British NHS, to the edge. Indeed it is not just health care, but at every level of society we see the disaffection and disconnection that no amount of material gains or cultural distractions can fill. The environment, politics, religion, relationships – every aspect of the human experience and the world we inhabit is diminished when attention to soul is left out.
In his poem, the Waste Land, TS Eliot (1990) captures the disjointed conversations, the disconnected relationships, the sterility of language and the dark and dull existence of community without soul. Without it, families, relationships, cultures, nations fracture and fragment. Purposelessness, nihilism and ennui ensue, the pain of which is drowned by the addictions to drink, or drugs, or sex, or TV or shopping – countless options for the countless holes in the psyche that can never be otherwise be filled. The painkillers for the broken heart, the anaesthesias for the personhood lost in the meaningless.
As the soul has dropped off the map of much of health care, psychobiological models have come to dominate, framing human beings as little more than the products of mental and bodily processes. We are nothing that cannot be measured, weighed and investigated in this form of scientific reductionism. Soul, if it is considered at all, is consigned to the realms of the chaplain who, if he or she is lucky, might get the occasional look in at the case conference or the ward round. Yet our ignoring, perhaps denial, of the concept of soul – the possibility that we are more than the sum of our biological processes – leaves a hollow place not only at the centre of health care, but also the whole of the body of our culture. Indeed, a culture that has no sense of soul is a culture that is not whole, and a culture that is not whole is not holy. With no sense of the sacred, of the possibility that we are far more that what can be seen by the ordinary senses, then the one reality, the one self is all that in relentless despair we are left with. The world and its resources have no meaning or purpose but to make us feel good, and the pursuit of the feel good is destroying our world, both internally and externally.
A certain death
Last year I attended a conference on brain death during Brain Awareness Week in the UK. It was my lot to follow a well known scientist who had done much work in the UK and internationally on brain death and coma scales, and his session was deeply appealing to all of the audience. He was so certain. We can feel very assured by certainty in others. The nub of his case was this: the function of the brain can be measured, “vegetative” (how I loathe that word and all it conjures up about brain injured people) states can be assessed and given certain criteria, by which we can be assured the person is really “dead” and then be switched off.
The seductive simplicity of this argument left me feeling strangely nauseated. Needless to say, my subsequent session where I expressed serious doubts about this approach went down like a lead balloon in some quarters. Any suggestion of uncertainty, of humility in the face of human illness, of reverence for the possibility that we might be more than the sum total of our cerebral atoms and their functions was uncomfortable to many. And it can be seen why, it is after all so much easier if you are caught up in the difficult business of caring, and really tough decisions at the end of life, to feel, to need to feel, that our actions are rooted in reason and logic. Introduce the concept of soul, of the possibility of the real Self that is not the same as the personal self, and this steady ship of certainty is holed below the waterline.
The notion that we might have souls, that we are not so much human beings having a spiritual journey as spiritual beings having a human journey (de Chardin 1959) runs against the grain of much of modern scientific health care. No corner is untouched by this omission. Just a few examples, other than the “brain dead” issue from recent experience spring to mind.
I have been involved recently in an enquiry where abuse of patients with Alzheimer’s had been a prominent feature. While making the right noises about caring, some terrible things had been done to these patients, and a cardinal feature of the underlying problem was that a significant number of the staff – fairly conventional nurses and doctors – were not facing up to the underlying hopelessness they felt about their patients. Although much work was going on with “reality orientation”, the only reality accepted was ordinary reality. The patients were seen as ultimately lost causes in their own form of (declining) vegetative state. This shadow in the unconscious was covered up by the “chronic niceness” (Speck 1994 p100) but ultimately leaked out. Behind the mask if caring lay some deeply uncaring feelings and actions that were not being faced.
Secondly, I was among a number of nurses who earlier this year signed a letter of protest about the proposed review of mental health nursing in the UK. My concerns go further than the unfairness putting mental health nursing yet again under the microscope. Reviewing the speciality within the context of the existing dominant ideology of mental illness is like paying attention to the décor in the living room and ignoring the shaky foundations of the house.
In a recent paper (Wright 2005) I suggested that all is not well with psychiatry and that, specifically in relation to burnout, the psychobiological model is at best unhelpful and at worst dangerous. I was not entirely surprised by the response of some mental health practitioners, who responded in language so venomous I wondered what it must be like to be a patient in the hands of carers who carry such anger around with them. Those of us who have responsibility for the hearts and minds of the vulnerable may have to do a lot of healing of ourselves if our own stuff is not to contaminate the wellbeing of others. The need to attack when someone challenges our cherished beliefs is a sign of something going on within that is crying out for attention. The impact of unresolved unconscious stuff among health care staff is harmful to them and those they care for as I have suggested and which is well summarised in Obholzer and Roberts’ (2003) survey.
Letters from patients and some other mental health practitioners were quite different. One, a doctor now working as a GP, described the devastating effect that a psychiatric diagnosis has had on her life and the stigma it has left behind, even though her problems have long since been resolved (after being made worse by psychiatric treatment). Another, also an ex patient but also a mental health nurse wrote of how “any public criticism of psychiatry often meets with an aggressive response.” Another suggested that “there are still thousands of nurses not driven by wanting to become and be with people”. Two psychiatrists also felt critical of their own discipline, but curiously felt unwilling to speak out publicly because of pressure to conform to the status quo. One said he felt “like an alien at some of the case conferences when I feel my blood start to boil at some of the totally mechanistic ways people view our patients.” Another wrote “we only think about the brain and refuse to acknowledge the possibility that there might be something else that makes us human.”
Modern mental health care has some deep rooted problems and they are not because we have got the roles, practices or legislation right. Indeed we pay (regularly) a great deal attention to these structural matters (which implicitly suggests something must be wrong otherwise there would be no need to change). It is perhaps easier to change the system than the beliefs and approaches of those who work in it.
However other calls for change are getting louder, from both patients and professionals, and the change demanded is less about the right roles or systems, and more about the right models on which these are built. The current dominant force which sees “mind”, “consciousness” and “personhood” purely as products of the brain is being broken, as suggested in the previous issue by Andrew Powell (2005), one of the members of our editorial board and a prominent doctor in the psychiatry and spirituality movement in the UK. The reduction of human beings to biological processes where who we are is relegated to the outcome of a bunch of neurones and neurochemicals is being challenged as never before. The idea that when we break down, we can be rectified if we can be tweaked with the right chemical or psychotherapeutic spanners, is increasingly being seen for the simplistic notion that it is. Although I have focussed on mental health care here, because of my recent experiences, no part of the medical spectrum has escaped the consequences of soulless models.
The Essential
All spiritual traditions down the years have sought to define what “soul” is and it comes in many guises and explanations. Known as the real, true or highest Self, that “of God” in everyone, the Essence – it suggests a quality of consciousness, presence and being that is in but not of the ordinary or “false” self as the Hindu tradition describes it. The personhood, or ego, that conglomeration of ways in which we find our place in the world is a very useful thing to have for getting around, relating, separating, connecting but according to these world views (held by the great majority of people in the world) it is not all that we are. Writing from the Sufi tradition (and in doing so his words could be applied to varying degrees in many faiths) Almaas sees the soul as “the true nature of everything. It is my nature, but it is also your nature. It is the nature of birds, cats, trees, rocks, everything. It is not the rocks, not the cat, not your body, not you, not me. It is the inner nature of these. It is what allows them to exist. That is the nature of Essence, the nature of everything, it is what is sometimes called God.” (Almaas 2000 p11). In the soul, in our essence which is both personal and transpersonal, found in all things yet contained by none, we not only find our individuality, we also find unity, with all that is.
Descartes famously pronounced that “I think therefore I am” (Cogito ergo sum). But thinking is the realm of the mind, very useful in its own way in acting out our roles and functions in the world. The soul, the essence of all that is, is beyond language and thinking, it simply is, the soul is the “I AM”. The selfhood, the person is the medium of being in the world, but it is not the true, absolute Self, no more than the part played by the actor on the stage is real.
The little self is the instrument by which we participate in the world, but we can spend a lot of time believing that the instrument is all that we are, and I have suggested this view has permeated health care at many levels. The consequences of this are dire. Not only is health care diminished without soul, without the knowing of what Almaas calls “Essence”, we are caught up in the waste land where the barren interior landscape is bedevilled by a gnawing and ultimate despair and hopelessness, no matter how it is dressed up in worldly fun or liberation to “be who we want to be” (which usually means an inflated pursuit of the ego’s agenda). And the interior waste land is mirrored in the exterior – the degradation of our cultures, indeed of the planet, and the murder and mayhem in the world are a mirror image of the interior degradation. People who are ensouled tend to find it easier to form loving relationship with themselves, with others, with the world and that which is beyond and within all these.
The downgrading and destruction of our planet is one of the less attractive results of modernity and its denial of the sacred, the essential unity of and reverence for all things. Pennick (1994 p179) argues that “a significant part of human life is erased” when external reality is treated as the plaything of our personhoods, removing the “support of the human psyche.” He describes the mediaeval Arthurian legend, which tells of certain holy wells or sanctuaries for the refreshment of the traveller, guarded by maidens who on request would proffer the water in golden bowls. But a king called Amagons abused this hospitality, raping one of the maidens and stealing her bowl. The result was that everything was instantly changed. The whole land went to waste, nothing would grow, human bonds broke down and vast suffering ensued. Arthur and his knights undertook to remedy this by prayer to heal the land and to rediscover the vanished holy site and restore the land. But their task was useless, for at its roots the destruction was spiritual, only the discovery of the holy grail, the renewal of Essence, could the waste land be transformed back to its former nourishing harmony.
The “waste land comes when the spiritual is abandoned in favour of the material. Inner nature is rejected and eternal truths are forgotten.” (Pennick 1994 p179) The re-discovery of these eternal truths is a central task for health care. We cannot recreate what has been lost. We live in new times, new circumstances and hankering after the past is to pander in its own way to pander to the agenda of the little self. If a tradition is lost, so too may be the conditions that sustained it. The renewal of soul in the waste land of health care, and our culture more widely, will arise paradoxically from the very newness which helped to set it aside. The Essence will be the same, but its form and manifestation will be different and unique to its time. We see it now in the shifting sands of the reordering of the religions, the movements in our understanding of the nature of consciousness, the ecology movement, and the rise of “integrated” or holistic health care. These and other signs suggest that the waste land may also be the fertile ground for a renewal and reintegration of Essence, of Soul, into health and healing. The alternatives are there, becoming more known and drawing greater allegiance.
I was in London at the time of the July bombings last year. Looking at what had become of what moments before had been a reasonably ordered city going about it s peaceful business, my friend said, “It makes you want to give up on humanity doesn’t it?” In view of the carnage, the waste land made real before our eyes, this might seem a reasonable response. But I watched most ordinary Londoners in the reports of this wonderful diverse city recognise that an attack on one is an attack on all. In fact looking at the victims – with so many faiths and races represented - an attack on London has now become an attack on the world. I watched the response of nurses and others who worked their hearts out to help and heal. I watched people of faith and none echo the words of Julian of Norwich that whatever confronts us now, a belief in God, humanity or some greater realm of being – of Love – through this “all shall be well and all manner of thing shall be well.” In love and the expressions of love there is not despair but hope, for the fearful waste land ultimately cannot stand against action rooted in the soul.
The waste land lies all about us, but what lies about stems from within. As above, so below. When we turn to our hearts, to love, to the roots of the soul, the waste land is transformed, not in some linear lurch from a lost paradise into hell and back again, but in the endless attentiveness to soul. The waste land is eternally being created and uncreated in each conscious moment, with each breath. It is in a constant state of becoming and dissolving. Acknowledging, nourishing, choosing soul is the searching for and finding of the holy grail, and thereby the world shall be changed.
References
Almaas A 2000
The diamond heart
Shambhala London
de Chardin P T 1959 The phenomenon of man, Collins, London
Eliot T S (1990 edition) The waste land and other poems
Faber and Faber, London
Merton T 1949 Seeds of contemplation
Hollis and Carter, London
Obholzer A and Roberts V (eds) 2003
The unconscious at work
Brunner-Routledge London
Pennick N 1996
Celtic Sacred Landscapes
Thames and Hudson London
Powell A 2005 Spirituality, healing and the mind
Spirituality and Health International 6 (3) pp166-172
Speck P 1994 Working with dying people in
Obholzer A and Roberts V (eds) 1994
The unconscious at work
Brunner-Routledge London
Wright S G 2005 Survivors of the system
Nursing Standard 19 (42) 32-33
Dear Stephen and Derek -
Thank you.
Stephen - First to your enquiry.
About other seekers in the UK. presumably along the lines of Meditations on the Tarot and the Christian Hermetic approach I attempt here.
I fear I may have little new to offer. There seems so little out there trying to work with these different worlds.
I think the best thing I can do is point you to this website:
http://www.medtarot.freeserve.co.uk
There you will find both a page with numerous relevant links -
And a group discussing the book you mention. I'm active there myself, when time permits.
I wish I could help more. Does anyone else have anything to contribute?
Thank you for posting your rich, heartfelt, probing, eloquent article ...
So, so much could be said in response. Just a selection follows ...
You obviously illumine the soulleessness of modern healthcare in a way that is *very helpful* for those such as myself who are relatively unacquainted with that domain.
And why reductionism can be a matter of life and death ... (your poignant comments on 'brain death')
So much could be said ...
I think I am left with feeling how the reality is that across the ages, we are fallen.
And from age to age, the human heart slumbers - to different degrees in different human beings.
There are always dead or anaesthetised hearts in every age.
But in our age, there are new and incredibly **sophisticated** ways to anaethetise the heart, stunt its growth ...
The feelgood ethos you analyse, ranging from much under the general New Age umbrella to media entertainment and the list goes on ...
The Hermetic Catholic author of Meditations on the Tarot called this particular trial 'the Faustian Trial' ...
The danger of numbing the heart through the satisfaction of (superficial) desire for feelgood, entertainment, comfort ... now so available to the (first) world.
Meditations on the Tarot 21st Arcanum, as I guess you well know, Stephen ...
Yes you point me to the question -
How to create a culture that awakens and stimulates the heart ...
Your thoughts are helpful:
'People who are ensouled tend to find it easier to form loving relationship with themselves, with others, with the world and that which is beyond and within all these'
I find your conclusion very beautiful indeed:
"The waste land is eternally being created and uncreated in each conscious moment, with each breath. It is in a constant state of becoming and dissolving. Acknowledging, nourishing, choosing soul is the searching for and finding of the holy grail, and thereby the world shall be changed."
Amen.
And I need to think about the underlying paradigms under our entertainment culture, soulless secularism ... the aspects of the New Age culture which do not address this tragedy, but feed it ...
and try lovingly challenge them
And it is hard. So. so much ...
But I rejoice in your obvious vocation, Stephen as a doctor - a doctor diagnosing the state of the world and trying to address it.
I pray that more and more be called to this vocation.
Just a selection of thoughts with me. I wonder if you know the very fine books about Soul by Robert Sardello - who draws on the author of Meditations on the Tarot ...
Sardello also deeply draws on Rudolf Steiner, who while his thought strikes many as bizarre or too esoteric ...
warned more powerfully than any I know of the problems you identify so clearly in your writing ...
His whole life was a warning about the loss of soul, reductionism, the danger of the ascendancy of what he would call dead thinking ...
Sardello is more accessible though, and if you do not know his writings, I am sure you will find them very rich in terms of your vocation ...
Now Derek,
I think the cautions you expressed at your blog are well said and need to be heeded.
I tried to deal with these in my entry Confessions V - Naming the New Age.
There is danger on both sides - naming and not naming.
But I have come to believe there is a more-unified-than-often-supposed phenomenon underneath the New Age, which **needs** to be named.
I believe the greater danger is in not naming it - even though the majority of the people associated with the phenomenon may never identify with *any* name that is chosen.
So both naming *and* the caution you advise seems mandated to me.
So I've tried to address this in these Confessions - V and elsewhere ...
I also have an early blog entry in November - (No concepts, please! 12 November ) - about the common New Age taboo on naming things.
A taboo based on good intentions - but which which also points *me* to the often obscured unity of the New Age phenomenon.
At the risk of being cryptic, Rudolf Steiner I believe would have been very alarmed at this New Age aspiration to non-naming ...
And in this allusion to Steiner's activities, and his clear break with Eastern Theosophy, much is contained, which I hope to elaborate in time.
As for Peter Caddy's positive thinking, so much could be said ...
Meeting the man, reading his life, hearing from many who knew him, I confess I cannot help but feel a thread of a certain **loss of the feeling for tragedy** running through the spirituality he espoused.
Yes this loss is not quite akin to outright denial - but the 'loss of a feeling for tragedy' and outright denial are points along the same spectrum ...
A spectrum I feel so very much of New Age culture contributes to.
And what I have in mind here is much larger than simply 'the power of positive thinking' type material.
Much, much more than that, as I hope to come to in this weblog.
Warmly thanking you Derek, for both what's here and at your blog.
(Which if other folk are interested, can be easily found by clicking on Derek's name. I've also posted some material there on Findhorn and the New Age, which also relate to what I just said about Steiner).
Bless you, Unknown Friend, with many of the same 'roots' as I ...
Roger
Hi Derek,
An interesting challenge to come up with a definition. Thank you!
I think I should devote an entry to it, sometime after these 'confessions' finish.
In the meantime, I think much I have already said scattered through these entries serves to clarify how I define the New Age phenomenon.
Warmly yours,
Roger
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