Ten years ago the United States was approaching a Presidential election and the political climate was adversarial, polarized, and filled with various scandals. So what has changed? Nothing much. In fact, it seems to be worse as we now in the autumn of 2006 approach a mid-term election. Ten years ago I wrote the following Book Talk, a discussion that seems today completely current. Therefore, I send it on once more for reader consideration. The book, Spiritual Politics, is still in print, and still important for us to read and to implement for the betterment of us all. The following article is only slightly edited from its original text as published in phenomeNEWS, Nov. 1996.

Given the usual atmosphere of an election year filled with partisan arguments, issue polarization, and sly references to possible scandals relating to candidates or, as a last resort, their associates, the words “spiritual politics” are likely to arouse a laugh at best or suggest the most outrageous oxymoron of the year (much worse than the common example of “jumbo shrimp”). Yet that is indeed the title of an important book which deserves much more attention than it has received since it was published in 1994.

Spiritual Politics: Changing the World From the Inside Out by Corinne McLaughlin and Gordon Davidson, with a foreword by His Holiness the Dalai Lama (New York: Ballantine Books, 1994), provides readers a new perspective with which to view the political domain. It is rare for political writers to take a metaphysical viewpoint of such a highly down-to-earth activity as politics. The McLaughlin-Davidson approach provides a much needed balance for the public, a shift from the blistering “crossfire” of the news on radio and cable television shows. We learn that Spirit can be highly active in politics and more importantly, we gain insight into how this spiritual approach may evolve in both the present and the future.

What impresses me most about “Spiritual Politics” is its scope. I am constantly amazed at the range of thoughtful information it contains. Admittedly, this is not a book for light reading on a dreary afternoon or at the beach. It is more like a textbook and reference work, just crammed with thought-provoking ideas and examples of group efforts to harmonize spirituality and politics. By comparing it to a textbook I do not mean to suggest that it is dry or boring. It is, in fact, quite fascinating. What I do mean to suggest is that this book is serious in its scholarship and presentation, requiring a certain commitment by the reader to spend some time and effort on it. I’ve been working with it on and off for over a year and I am by no means “finished.” I think one needs time to digest all this book has to offer. For me, it is a treasure chest to dig into over and over again, knowing I will find new gems each time I read.

The authors, with great clarity and precision, organize this book by topic and theme. At the same time they provide the reader with insights into many general concepts throughout its entirety. For example, early chapters clearly introduce what is called the Ageless Wisdom, which the authors identify as “the golden thread connecting the hidden, mystical teachings within the major religious traditions.” I found their explanations, discussions and references to the Ageless Wisdom among the clearest I have read anywhere. In this way the reader experiences a delightful mini-course in metaphysics.

But this is not all. Spiritual Politics represents the authors’ “understanding of the Ageless Wisdom tradition applied practically to world events.” Since the book discusses politics throughout, the reader also acquires an insightful review of political science. Moreover, in that human beings are active agents in the expression of both spirituality and politics, the authors also include fine discussions of personal and group psychology. In reading this book we realize most profoundly our personal responsibility in politics. But the authors, always positive, don’t cast blame; rather they provide copious ideas to use in one’s personal, community, and world relationships.

One characteristic of this book that I especially like is its concreteness. Often books about spirituality or politics tend to be theoretical or abstract. Throughout its chapters this book introduces numerous examples of groups and organizations who act upon spiritual/political principles. Not only do such examples demonstrate that the principles can work, but also they furnish models for the reader. Many activities could serve as patterns for small groups, schools, or communities everywhere. At the very least, they afford readers a chance to feel optimistic about the future, especially if, with these new insights and models, people actually activate greater spiritual awareness in dealing with social and political issues.

One of the most important factors of this book is its challenge to readers to develop new levels of awareness. Most people today think of politics and politicians in the most negative ways, the result of experiences and feelings of frustration, disappointment and cynicism regarding government’s apparent lack of ability to consistently and positively contribute to better lives for us all. We see government and politics as “things” outside of ourselves, an “us” versus “them” perception. The awareness the authors want to evoke is a new perspective, one that comes from inside ourselves. The sub-title of the book is highly meaningful in this regard: “Changing the World From the Inside Out.”

Most people’s attitudes and thinking processes tend to be frozen, crystallized by old programming and conditioning. The authors emphasize that as long as our reactions or attacks against something are only upon the effects rather than the causes, whether that something is racism or political corruption, no true change is possible. “The institution may be torn down, but unless the mind-set that produced it changes in some fundamental way, the thinking behind it will simply create another similar institution.”

Repeatedly this book challenges the reader to try new perspectives, to consider new ideas about social issues. Tempering this challenge for fresh thinking, the authors also stress balance and synthesis, and they present rational arguments for the usefulness of both progressive and conservative ideas and how the cyclical alternation of these approaches allow for both change and new ideas to be balanced by preservation of the best of the past and limitations on over-rapidity of change. In other words, liberals and conservatives both have valid ideas to contribute, but they need to work together for a productive synthesis.

Although I feel almost overwhelmed with the quantity of insights and awareness this book contributes, certain ones are especially interesting or intriguing to me and might be so to other readers. In Chapter Two, “The Symbolism and Significance of World Events,” I was surprised how current social crises could serve as symbols of spiritual lessons we need to learn. Instead of being perceived just as “problems,” such crises (social, political, economic, environmental) can become learning opportunities, chances for each of us to see more clearly into the meaning of situations and problems and hence to have a greater possibility of coming up with creative solutions. One creative approach advanced by the authors is what they term a “transformational approach to politics—a non-adversarial, win/win approach that listens deeply to both sides of an issue and attempts a higher synthesis.”

For example, we have all experienced the problem of polarized politics, especially in Congress in the last two years, [actually in the last ten years] and likewise with the media which tends to spotlight clash and conflict instead of discussing (and encouraging) possible creative resolutions. This has become even more pervasive in recent years. Strife is always more “exciting” and “attention drawing,” pleasing advertisers and investors, but it doesn’t help humanity to focus on it exclusively. We need to respect all sides of an issue, but then lift ourselves up to a new level of synthesis which incorporates the best of the polarities, but rises above them to a more perfect solution. Where, oh where, can we find such an approach in today’s media?

The psychological dimension takes center stage in Chapters Four and Six. A long time ago, Socrates said, “True politics is first of all a state of soul.” All of us need to better understand the relationship between our individual psychological (and spiritual) states and the State of the Union. We especially need to recognize how our individual emotional state “affects not only our own work and activities, but the general emotional climate in the world.” Numerous studies suggest that when we work through our own psychological problems we discover insights and possible resolutions to social problems.

In these chapters the reader gets a review of general psychology developed to show the relationship of personal psychology to group or national psychological states. For example, a common individual problem is “projection” whereby we “project” our subconscious faults and feelings onto someone else. Groups and nations do this, too, thereby creating their “enemies.” Another important psychological problem is the widespread “victim consciousness” in society. Just one outcome of “victim consciousness” is the attitude of thousands of Americans who believe they have no control over “City Hall” and that voting doesn’t make a difference; so they don’t vote. Their lack of responsible participation helps create and perpetuate “more of the problems we’re feeling victimized by.” Thomas Jefferson said, “A people get the government they deserve.”

An extremely powerful and prevalent emotion today is fear. Especially since the tragedy of 9/11, fear has been the underlying, driving force in politics. McLaughlin and Davidson note how fear freezes people into immobility or drives them into fundamentalist “protective” stances, or into emotionally charged panic stricken reactions to imagined “enemies,” or even potential threats, such as the Avian flu. Clearly, people cannot act or think rationally and positively under the motivation of fear.

The authors identify other emotional causes of both personal and national problems, such as addiction and denial, greed, glamour, and despair. In all cases they acknowledge the negatives, but spend their energies providing positive, possible solutions.

Some of the most interesting pages relate to the effects of emotion on weather. Based upon the Ageless Wisdom premise, common to Native Americans and related to the Gaia theory—that the Earth is a living being—the authors suggest that the “atmosphere is a reflection of the mental body of this being which is influenced by the thoughts and feelings of humanity.” I wonder: do our emotions help create hurricanes, earthquakes, and tsunamis?

Chapter Six also develops a fascinating discussion of the “etheric body” of the Earth and contributes a possible explanation for the thinning of the ozone layer over the poles. The authors note that, according to some metaphysical teachings, the Earth’s energy body was torn by nuclear explosions. While part of the overall plan for man’s spiritual evolution, the tear in the Earth’s “veil” has produced various effects. Besides the problem with the ozone layer, another effect is the growing “oversensitivity” in many humans which results in great tensions until we adjust to the increase in light energy. Still another effect is the increasing perception of Angels and Devas and great interest in these beings, shown in the many books about angels and the proliferation of angel stores across the country.

Additionally, I was surprised that pollution of our environment, well known to affect people physically, can also affect our political involvement in fairly obvious ways. The authors point out that low immunity and fatigue from pollution leaves us both physically and psychologically weakened, with little energy for anything more than basic day to day survival. Just coping with day to day work and responsibilities leaves many of us too depleted to write that letter to our representatives, or to phone a Senator’s office. It seems obvious, but we seldom think about such effects.

Chapter Five emphasizes how “Form follows thought.” This, of course, is an old metaphysical concept and is clearly related to the Ageless Wisdom. This chapter explores mental causes of world events. I’m sure that most of us seldom realize how our thinking, individual and mass, has results, negative or positive as the case may be. “Whatever we think about, we direct energy toward and this focused energy gives thought the power to manifest physically.” This isn’t just a “New Age” idea; the Book of Proverbs says, “As a man thinketh in his heart, so he is.” The authors’ examples of how this works are exceptionally interesting, but I especially liked their suggestions for ways that we could all contribute to a positive energy field. For example, they suggest, “Every time we hold a positive, hopeful image of a national leader or a world event, we help make it easier for that person or event to express the highest good.”

There is so much more in this wonderful book, far more than I could ever discuss in an article. The authors, among various topics, discuss the “invisible government”—divine guidance in the world, and the souls and personalities of nations (a fascinating concept which may be very new to most readers). Finally they discuss possible planetary economics and ways humanity can work inwardly to aid planetary evolution, such as with meditation and prayer, as well as outwardly, suggesting specific, simple, concrete activities one could generate to help the world become the positive, loving energy field which it can potentially be. The included list of resources and of active, spiritually-based political groups, as well as a comprehensive bibliography, make this book an exceptionally valuable reference.

Who could most profitably use this book? Without question, I would like to see Spiritual Politics be a required textbook in college political science and social science courses, as well as a mainstay in education, teacher-training programs. My preference would be that every current, or potential politician would explore its pages. Beyond that, this book is for:

All citizens who feel cynical or pessimistic about current politics and who would welcome a fresh perspective.

All teachers, elementary to college, who will find in this volume many ideas adaptable to the classroom.

Esoteric or metaphysical students who will learn possibly surprising connections between the metaphysical and the political.

Everyone who senses or believes in personal responsibility and who longs for inspiration and ideas regarding how each may help and serve humanity.

As the Dalai Lama says in his foreword to this book, “The very survival of mankind depends on people developing concern for the whole of humanity, not just their own community or nation . . . We need to develop a sense of universal responsibility.” This book is a place to begin.

Gayl Woityra, a retired high school English and Humanities teacher, now resides in Arizona where she continues to pursue her eclectic metaphysical studies in consciousness, the Ageless Wisdom, astrology, flower essences, music, color and alternative medicine.