Sophia 49 (3):393-406 (2010)

The paper continues the model I began in a previous issue of Sophia . It is argued that the predominance of purely ascending or ‘top down’ forms of spirituality which stemmed largely from the axial period and have been carried forward into modern, transpersonal theories of evolutionary spirituality is a mistake and that there exists a lost or largely ignored form of spirituality—which I name somatic—which was the predominant domain of early Neolithic and Palaeolithic experience. Aspects of what I call somatic mystical experiences have certainly been acknowledged at times to a limited degree, though they have rarely been fully explored, and have usually been considered as basic to other kinds of mystical experience, rather than fully developed forms in their own right. This article offers a fuller exploration and places such states more accurately within a detailed developmental framework than has previously been the case. Other issues relating to the horizon model across the two papers are also expanded
Keywords Mysticism  Mystical development  Indigenous  Indigenous religion  Bodywork  Embodied  Embodied spirituality  Palaeolithic  Non-dual  Transpersonal  Axial  Evolution  Perenialism  Traditional perennialism  Perennial philosophy  Great chain of being  World tree  Shamanism
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DOI 10.1007/s11841-010-0197-1
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The Cambridge Companion to Schopenhauer.Christopher Janaway (ed.) - 1999 - Cambridge University Press.
Selfless Persons.Steven Collins & Derek Parfit - 1986 - Philosophy East and West 36 (3):289-298.

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The Construction of Mystical Experience.Robert K. C. Forman - 1988 - Faith and Philosophy 5 (3):254-267.


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