by Wikipedia
Accessed: 6/17/20
In the 1980’s, numerous projects were sponsored by the United Nations to promote notions of a universal religion[/b] and global citizenship, such as World Healing Day, World Instant of Cooperation, World Peace Day, Annual Global Mind Link, Human Unity Conference, World Conference on Religion and Peace, Provisional World Parliament. In 1995, the UN asked the Temple of Understanding, founded by Bailey’s Lucis Trust, to host the 50th Anniversary of its founding, and to organize two inter-faith services. The Temple of Understanding is located in Manhattan’s historic Cathedral of St. John the Divine, dedicated to St. John, traditionally revered by Freemasons according to the Johannite creed. The completion of the cathedral was such a prized accomplishment for the Freemasons that it was featured on the front page of Masonic World of March 1925. The Cathedral is replete with occult symbolism and often features unusual performances.
The presiding bishop of the cathedral was the bisexual Bishop Paul Moore, whose family were heirs to the Nabisco company fortune, and as a priest in Indianapolis he gave Jim Jones’s People’s Temple cult its start. Having been dormant for several years, the Temple of Understanding was revived at the cathedral in 1984 at a ceremony presided over by Moore and the Dalai Lama. While the chairman of the Temple was Judith Dickerson Hollister, those involved with its founding included: Dame Margaret Mead, Robert Muller, who had been involved as well with the Lucis Trust, and Winifred McCulloch, leader of the New York-based Teilhard de Chardin Society.
The Cathedral also houses the Lindisfarne Center, founded in 1972 with funding from Laurance Rockefeller, brother to David Rockefeller, by cultural historian William Irwin Thompson, a former professor of humanities from MIT and Syracuse University. Lindisfarne functioned as a sponsor of New Age events and lectures, as well as a think tank and retreat, similar to the Esalen Institute, with which it shared several members, like Gregory Bateson and Michael Murphy. Their aim is participate in the emerging planetary consciousness, or Noosphere. In addition to Teilhard de Chardin, Thompson is influenced by Alfred North Whitehead, Rudolf Steiner, Sri Aurobindo and Marshall McLuhan, the Canadian philosopher of communication theory, who is also celebrated in Ferguson’s The Aquarian Conspiracy. Lindisfarne has also been supported by the Lilly Endowment, the Rockefeller Brothers Fund, and Rockefeller Foundation, and lists among its faculty members Amory Lovins, Gaia theory biologist James Lovelock, and Luciferian adept and New Age author David Spangler. Lindisfarne was founded in 1972 by New Age philosopher William Irwin Thompson, a former professor of humanities from MIT and Syracuse University. Thompson said: “We have now a new spirituality, what has been called the New Age movement. The planetization of the esoteric has been going on for some time… This is now beginning to influence concepts of politics and community in ecology… This is the Gaia [Mother Earth] politique… planetary culture.” Thompson further stated that, the age of “the independent sovereign state, with the sovereign individual in his private property, [is] over, just as the Christian fundamentalist days are about to be over.”[4]
Held at the Cathedral of St. John the Divine, the Temple called together leaders of the world’s religions to offer prayers, and invited the world’s leading artists to perform music, poetry and dance. In 1997 and 1998, with the Interfaith Center of New York, the Temple of Understanding held an Interfaith Prayer Service at St. Bartholomew Church to pray for the work of the General Assembly and the Secretary General of the UN [United Nations]. It was also at the Cathedral of St. John the Divine that the controversial “Islamic feminist” preacher named Amina Wadud led a Muslim Friday prayer in 2005, breaking with the tradition of having only male Imams, and conducted without the traditional separation between male and female sections.
The Temple of Understanding promotes the “Interfaith Movement” with its centennial celebration of the World’s Parliament of Religions. The first Parliament of World Religions Conference, as a successor to the first Parliament of World Religions Conference, in effect the Theosophical Congress, gathered in Chicago in 1883. It had been founded by Reverend Dr. John Henry Barrows, according to whom, “The best religion must come to the front, and the best religion will ultimately survive, because it will contain all that is true in all the faiths.”[5] The Parliament was dominated by Theosophists, such as Annie Besant, Dharmapala and the Hindu universalist Vivekananda who, in his famous speech, called for an end to religious conversions, and instead for each to "assimilate the spirit of the other," and said, "The Christian is not to become a Hindu or a Buddhist, nor a Hindu or a Buddhist to become a Christian. But each religion must assimilate the spirit of the others and yet preserve its own individuality and grow according to its own law of growth."[6]
-- Parliament of [the] World Religions, by David Livingstone
The WICCA cult came to the surface early during the post-war period, as a legalized association for the promotion of witchcraft. It is the leading publicly known international association of witches in the world today. In the United States, WICCA's outstanding sponsor is the New York Anglican (Episcopal) diocese, under Bishop Paul Moore. Officially, New York's Anglican Cathedral of St. John the Divine has promoted the spread of WICCA witchery through its Lindisfarne center. The late Gregory Bateson conducted such an operation out of the Lindisfarne center during the 1970s. No later than the 1970s, and perhaps still today, the crypt of the Cathedral of St. John the Divine, is the headquarters for solemn ceremonies of the British (Venerable) Order of Malta. Key figures, such as Gregory Bateson's former spouse, Dame Margaret Mead, associated with that British order, have been associated with projects in support of the Satanist "Age of Aquarius" cause.
-- Real History of Satanism, by Lyndon LaRouche
Critchlow, Keith. "The Platonic Tradition on the Nature of Proportion," in Lindisfarne Letter 10.
Lawlor, Robert. "Ancient Temple Architecture," in Lindisfarne Letter 10.
Lindisfarne Letter No. 10, "Geometry and Architecture." West Stockbridge, MA, Lindisfarne Press, 1980.
Macaulay, Anne. "Apollo: The Pythagorean Definition of God," in Lindisfarne Letter 14.
Lawlor, Robert. "Pythagorean Number as Form, Color and Light," in Lindisfarne Letter 14.
Zajonc, Arthur G. "The Two Lights," in Lindisfarne Letter 14.
-- The Pythagorean Sourcebook and Library, Compiled and Translated by Kenneth Sylvan Guthrie, with additional translations by Thomas Taylor and Arthur Fairbanks, Jr.
Lectures on Divine Humanity, Peter Zouboff (transl.), Boris Jakim (ed.) (Hudson, New York: Lindisfarne press, 1995)
Bulgakov, Sergei, Sophia the Wisdom of God: An Outline of Sophiology, Rev. Patrick Thompson, Rev. O. Felding Clarke, and Xenia Braitevitc (transl.) (1st publ. 1937: Hudson, New York: Lindisfarne Press, I993)
-- History, Sophia and the Russian Nation: A Reassessment of Vladimir Solov'ev's Views on History and His Social Commitment, by Manon de Courten
The Lindisfarne chapel in Crestone, Colorado
The Lindisfarne Association (1972–2012) was a nonprofit foundation and diverse group of intellectuals organized by cultural historian William Irwin Thompson for the "study and realization of a new planetary culture".
It was inspired by the philosophy of Alfred North Whitehead's idea of an integral philosophy of organism [Process Philosophy], and by Teilhard de Chardin's idea of planetization.[1]
Process philosophy — also ontology of becoming, processism, or philosophy of organism — identifies metaphysical reality with change. In opposition to the classical model of change as illusory (as argued by Parmenides) or accidental (as argued by Aristotle), process philosophy regards change as the cornerstone of reality—the cornerstone of being thought of as becoming.
Since the time of Plato and Aristotle, some philosophers have posited true reality as "timeless", based on permanent substances, while processes are denied or subordinated to timeless substances. If Socrates changes, becoming sick, Socrates is still the same (the substance of Socrates being the same), and change (his sickness) only glides over his substance: change is accidental, whereas the substance is essential. Therefore, classic ontology denies any full reality to change, which is conceived as only accidental and not essential. This classical ontology is what made knowledge and a theory of knowledge possible, as it was thought that a science of something in becoming was an impossible feat to achieve.
Philosophers who appeal to process rather than substance include Heraclitus, Karl Marx, Friedrich Nietzsche, Henri Bergson, Martin Heidegger, Charles Sanders Peirce, William James, Alfred North Whitehead, Thomas Nail, Alfred Korzybski, R. G. Collingwood, Alan Watts, Robert M. Pirsig, Roberto Mangabeira Unger, Charles Hartshorne, Arran Gare, Nicholas Rescher, Colin Wilson, Jacques Derrida, Tim Ingold, Bruno Latour, Georg Wilhelm Friedrich Hegel and Gilles Deleuze. In physics, Ilya Prigogine distinguishes between the "physics of being" and the "physics of becoming". Process philosophy covers not just scientific intuitions and experiences, but can be used as a conceptual bridge to facilitate discussions among religion, philosophy, and science.
-- Process philosophy, by Wikipedia
History
Thompson conceived the idea for the Lindisfarne association while touring spiritual sites and experimental communities around the world. The Lindisfarne Association is named for Lindisfarne Priory—a monastery, known for the Lindisfarne Gospels, founded on the British island of Lindisfarne in the 7th century.
The Holy Island of Lindisfarne,[3] commonly known as either Holy Island[4] or Lindisfarne,[5] is a tidal island off the northeast coast of England, which constitutes the civil parish of Holy Island in Northumberland.[6] Holy Island has a recorded history from the 6th century AD; it was an important centre of Celtic Christianity under Saints Aidan of Lindisfarne, Cuthbert, Eadfrith of Lindisfarne and Eadberht of Lindisfarne. After the Viking invasions and the Norman conquest of England, a priory was reestablished. A small castle was built on the island in 1550...
Lindisfarne Priory
The monastery of Lindisfarne was founded circa 634 by Irish monk Saint Aidan, who had been sent from Iona off the west coast of Scotland to Northumbria at the request of King Oswald.Rinpoche: "Johnny, have you ever been to Iona?"
Johnny: "Iona! You mean the island in Scotland? No, Sir."
Rinpoche: "You should go there after I die."
Johnny (alarmed): "You are not going to die!"
Rinpoche (reassuringly): "No, of course not; we will grow old together. Perhaps sometime you could go to Iona and read the Sadhana of Mahamudra in the cathedral."
Johnny: "Why?"
Rinpoche: "The air is very clear there. You will like it."
Johnny: "Okay, Sir. I'll do it."
Rinpoche: "Great! Let's drink to that."
They both drank sake.
In the summer of 2002 Johnny read the Sadhana of Mahamudra in the cathedral watchtower next to Saint Columba's shrine on the island of Iona. I realized again: Rinpoche manifested as Saint Columba and Johnny as Diarmait, his servant.
-- The Mahasiddha and His Idiot Servant, by John Riley Perks
The priory was founded before the end of 634 and Aidan remained there until his death in 651.[38] The priory remained the only seat of a bishopric in Northumbria for nearly thirty years.[38] Finian (bishop 651–661) built a timber church "suitable for a bishop's seat".[39] St Bede, however, was critical of the fact that the church was not built of stone but only of hewn oak thatched with reeds. A later bishop, Eadbert, removed the thatch and covered both walls and roof in lead.[40] An abbot, who could be the bishop, was elected by the brethren and led the community. Bede comments on this:And let no one be surprised that, though we have said above that in this island of Lindisfarne, small as it is, there is found the seat of a bishop, now we say also that it is the home of an abbot and monks; for it actually is so. For one and the same dwelling-place of the servants of God holds both; and indeed all are monks. Aidan, who was the first bishop of this place, was a monk and always lived according to monastic rule together with all his followers. Hence all the bishops of that place up to the present time exercise their episcopal functions in such a way that the abbot, who they themselves have chosen by the advice of the brethren, rules the monastery; and all the priests, deacons, singers and readers and other ecclesiastical grades, together with the bishop himself, keep the monastic rule in all things.[41]
Lindisfarne became the base for Christian evangelism in the North of England and also sent a successful mission to Mercia. Monks from the Irish community of Iona settled on the island. Northumbria's patron saint, Saint Cuthbert, was a monk and later abbot of the monastery, and his miracles and life are recorded by the Venerable Bede. Cuthbert later became Bishop of Lindisfarne. An anonymous life of Cuthbert written at Lindisfarne is the oldest extant piece of English historical writing. From its reference to "Aldfrith, who now reigns peacefully" it must date to between 685 and 704.[42] Cuthbert was buried here, his remains later translated[c] to Durham Cathedral (along with the relics of Saint Eadfrith of Lindisfarne). Eadberht of Lindisfarne, the next bishop (and saint) was buried in the place from which Cuthbert's body was exhumed earlier the same year when the priory was abandoned in the late 9th century.
Cuthbert's body was carried with the monks, eventually settling in Chester-le-Street before a final move to Durham. The saint's shrine was the major pilgrimage centre for much of the region until its despoliation by Henry VIII's commissioners in 1539 or 1540. The grave was preserved, however, and when opened in 1827 yielded a number of remarkable artefacts dating back to Lindisfarne. The inner (of three) coffins was of incised wood, the only decorated wood to survive from the period. It shows Jesus surrounded by the Four Evangelists. Within the coffin was a pectoral cross 6.4 centimetres (2.5 in) across made of gold and mounted with garnets and intricate tracery. There was a comb made of elephant ivory, a rare and expensive item in Northern England. Also inside was an embossed silver covered travelling altar. All were contemporary with the original burial on the island. When the body was placed in the shrine in 1104 other items were removed: a paten, scissors and a chalice of gold and onyx. Most remarkable of all was a gospel (known as the St Cuthbert Gospel or Stonyhurst Gospel from its association with the college). The manuscript is in an early, probably original, binding beautifully decorated with deeply embossed leather.[43]
Following Finian's death, Colman became Bishop of Lindisfarne. Up to this point the Northumbrian (and latterly Mercian) churches had looked to Lindisfarne as the mother church. There were significant liturgical and theological differences with the fledgling Roman party based at Canterbury. According to Stenton: "There is no trace of any intercourse between these bishops [the Mercians] and the see of Canterbury".[44] The Synod of Whitby in 663 changed this. Allegiance switched southwards to Canterbury and thence to Rome. Colman departed his see for Iona and Lindisfarne ceased to be of such major importance.
In 735 the northern ecclesiastical province of England was established with the archbishopric at York. There were only three bishops under York: Hexham, Lindisfarne and Whithorn whereas Canterbury had the twelve envisaged by St Augustine.[45] The Diocese of York encompassed roughly the counties of Yorkshire and Lancashire. Hexham covered County Durham and the southern part of Northumberland up to the River Coquet and eastwards into the Pennines. Whithorn covered most of Dumfries and Galloway region west of Dumfries itself. The remainder, Cumbria, northern Northumbria, Lothian and much of the Kingdom of Strathclyde formed the diocese of Lindisfarne.[46]
In 737 Saint Ceolwulf of Northumbria abdicated as King of Northumbria and entered the Prior at Lindisfarne. He died in 764 and was buried alongside Cuthbert. In 830 his body was moved to Norham-upon-Tweed and later his head was translated to Durham Cathedral.[47]
Lindisfarne Gospels
At some point in the early 8th century, the famous illuminated manuscript known as the Lindisfarne Gospels, an illustrated Latin copy of the Gospels of Matthew, Mark, Luke and John, was made probably at Lindisfarne and the artist was possibly Eadfrith, who later became Bishop of Lindisfarne. It is also speculated that a team of illuminators and calligraphers (monks of Lindisfarne Priory) worked on the text however, their identities are unknown. Sometime in the second half of the 10th century a monk named Aldred added an Anglo-Saxon (Old English) gloss to the Latin text, producing the earliest surviving Old English copies of the Gospels. Aldred attributed the original to Eadfrith (bishop 698–721). The Gospels were written with a good hand, but it is the illustrations done in an insular style containing a fusion of Celtic, Germanic and Roman elements that are truly outstanding. According to Aldred, Eadfrith's successor Æthelwald was responsible for pressing and binding it and then it was covered with a fine metal case made by a hermit called Billfrith.[44] The Lindisfarne Gospels now reside in the British Library in London, somewhat to the annoyance of some Northumbrians.[48] In 1971 professor Suzanne Kaufman of Rockford, Illinois presented a facsimile copy of the Gospels to the clergy of the island.
-- Lindisfarne, by Wikipedia
Advertising executive Gene Fairly had just left his position at Interpublic Group of Companies and begun studying Zen Buddhism when he read a review of Thompson's At the Edge of History in the New York Times. Fairly visited Thompson at York University in Toronto to discuss forming a group for the promotion of planetary culture. Upon returning to New York he raised $150,000 from such donors as Nancy Wilson Ross and Sydney and Jean Lanier. Support from these donors served as an entrée to the Rockefeller Brothers Fund.[2]
Incorporation and first years in New York
Lindisfarne was incorporated as a non-profit educational foundation in December 1972. It began operations at a refitted summer camp in Southampton, New York on August 31, 1973.[3]
From 1974–1977 Lindisfarne held an annual conference "to explore the new planetary culture" with the following themes:[4]
• Planetary Culture and the New Image of Humanity, 1974
• Conscious Evolution and the Evolution of Consciousness, 1975
• A Light Governance for America: the Cultures and Strategies of Decentralization, 1976
• Mind in Nature, 1977
Earth's answer : explorations of planetary culture at the Lindisfarne conferences (1977) reprints some of the lectures given at the 1974 and 1975 conferences.
The Lindisfarne Association was first based in Southampton, New York in 1973 and then in Manhattan at the Church of the Holy Communion and Buildings which was leased to Lindisfarne from 1976–1979.
Move to Crestone and formation of other branches
As Lindisfarne began to run low on funding, it faced the loss of its lease on the Church of the Holy Communion. At a conference at the New Alchemy Institute in Cape Cod, Massachusetts, Petro-Canada CEO and United Nations official Maurice Strong offered to donate land from his ranch in Crestone, Colorado. Thompson chose 77 acres of land near Spanish Creek—self-reportedly because his "Irish Druid Radar" had gone off while driving past—where Lindisfarne began to construct new buildings for its purposes.[5]
Today the Lindisfarne Fellows House, the Lindisfarne Chapel, and the Lindisfarne Mountain Retreat are under the ownership and management of the Crestone Mountain Zen Center.[6] Lindisfarne has functioned variously as a sponsor of classes, conferences, and concerts and public lectures events, and as a think tank and retreat, similar to the Esalen Institute in California. Lindisfarne functioned as a not-for-profit foundation until 2009; the Lindisfarne Fellowship continued to hold annual meetings until 2012. It is no longer an active organization.
In addition to its facility in Crestone (the "Lindisfarne Mountain Retreat"), three other branches of the organization were formed:[7]
• a headquarters in New York City at the Cathedral of St. John the Divine;
• the Lindisfarne Press was established in Stockbridge, Massachusetts; and
• the Lindisfarne Fellows House was opened at the San Francisco Zen Center.
Goals and doctrine
The Lindisfarne doctrine is closely related to that of its founder, William Thompson. Mentioned as part of the Lindisfarne ideology are a long list of spiritual and esoteric traditions including yoga, Tibetan Buddhism, Chinese traditional medicine, Hermeticism, Celtic animism, Gnosticism, cabala, geomancy, ley lines, Pythagoreanism, and ancient mystery religions.[8]
The group placed a special emphasis on sacred geometry, defined by Thompson as "a vision of divine intelligence, the logos, revealing itself in all forms, from the logarithmic spiral of a seashell to the hexagonal patterns of cooling basalt, from the architecture of the molecule to the galaxy."[9] Rachel Fletcher, Robert Lawlor, and Keith Critchlow lectured at Crestone on the application of sacred geometry, Platonism, and Pythagoreanism to architecture.[10] The exemplar of these ideas is the Grail Chapel in Crestone (also known as Lindisfarne Chapel), which is built to reflect numerous basic geometrical relationships.[11]
Lindisfarne's social agenda was exemplified by the "meta-industrial village", a small community focused on subsistence and crafts while yet connected to a world culture. All members of a community might participate in essential tasks such as the harvest. (Thompson has speculated that in the United States, 40% of the population could work at agriculture, and another 40% in social services.) The villages would have a sense of shared purpose in transforming world culture. They would combine "the four classical economies of human history, hunting and gathering, agriculture, industry, and cybernetics", all "recapitulated within a single deme."[12]
(The "Meadowcreek Project" in Arkansas, begun in 1979 by David and Wilson Orr, was an effort to actualize a meta-industrial village as envisioned by the Lindisfarne Association. This project received funding from the Ozarks Regional Commission, the Arkansas Energy Department, and the Winthrop Rockefeller Foundation.)[13][14]
The villages would be linked together by an electronic information network (i.e., what today we call the internet). Thompson called for a counter-cultural vanguard "which can formulate an integral vision of culture and maintain the high standards of that culture without compromise to the forces of electronic vulgarization." [15]
According to the Lindisfarne Association website, Lindisfarne's fourfold goals are:
1. The Planetization of the Esoteric
2. The realization of the inner harmony of all the great universal religions and the spiritual traditions of the tribal peoples of the world.
3. The fostering of a new and healthier balance between nature and culture through the research and development of appropriate technologies, architectural settlements and compassionate economies for meta-industrial villages and convivial cities.
4. The illumination of the spiritual foundations of political governance through scholarship and artistic communications that foster a global ecology of consciousness beyond the present ideological systems of warring industrial nation-states, outraged traditional societies, and ravaged lands and seas.
Thompson has also stated the United States has a unique role to play in the promotion of planetary culture because people from all over the world mingle there.[16]
Lindisfarne sought to spread its message widely, through a mailing list and through book publications of the Lindisfarne press.[17]
Journalist Sally Helgesen, after a visit in 1977, criticized Lindisfarne as confused pseudo-intellectuals, citing for example their attempt to build an expensive fish "bioshelter" while overlooking a marsh with fish in it.[18]
Members
Members of the Lindisfarne Fellowship have included, among others:
• ecological philosopher David Abram
• mathematician Ralph Abraham
• Zentatsu Richard Baker[19]
• anthropologist Gregory Bateson[20]
• anthropologist Mary Catherine Bateson[7]
• poet Wendell Berry[21]
• geometer and art historian Keith Critchlow
• international law specialist Richard Falk[7]
• physicist David Ritz Finkelstein
• Zen Buddhist Joan Halifax-Roshi
• economist Hazel Henderson
• ecologist Wes Jackson
• poet Jane Hirshfield
• political scientist Merle Lefkoff
• scientist James Lovelock
• physicist and "soft energy" advocate Amory Lovins[7]
• biologist Stuart Kauffman
• biologist Lynn Margulis
• dean James Parks Morton
• author Michael Murphy
• philosopher/author John Michell
• dancer/anthropologist Natasha Myers
• spiritual teacher David Spangler
• religious scholar Elaine Pagels
• poet Kathleen Raine[7]
• writer Dorion Sagan
• economist E. F. Schumacher[22]
• astronaut Rusty Schweickart[7][19]
• poet Gary Snyder
• United Nations undersecretary Maurice Strong[7]
• architect Paolo Soleri[19]
• monk David Steindl-Rast[19]
• publisher/editor Joy Stocke
• physician/scientist/contemplative Neil Theise
• philosopher Evan Thompson
• biologist John Todd
• writer Nancy Jack Todd
• cognitive psychologist Rebecca Todd
• architect Sim Van der Ryn
• philosopher/biologist Francisco Varela[20]
• banker Michaela Walsh
• composer Paul Winter
• physicist/contemplative Arthur Zajonc
• composer Evan Chambers
• Sufi Pir Zia Inayat-Khan
Current status
The Lindisfarne Association disbanded as a not-for-profit institution in 2009. The Lindisfarne Fellows continued to meet once a year up to 2012 at varying locations as an informal group interested in one another's creative projects.
References
1. Lehmann-Haupt, Christopher (January 22, 1981). "Books Of The Times: Review of THE TIME FALLING BODIES TAKE TO LIGHT. Mythology, Sexuality, and the Origins of Culture". New York Times. Retrieved November 13, 2015. In the meantime, Mr. Thompson has become the founding director of the well-known Lindisfarne Association, which his biographical blurb describes as 'a contemplative education community devoted to the study and realization of a new planetary culture.'
2. Helgesen (1977), p. 84. "Fairly went back to New York to use his connections to raise money for the project. He says he stirred the interest of Nancy Wilson Ross at the Asia Society; Mrs. Stanley Young, a wealthy woman interested in Zen Buddhism; and Jean and Sidney Lanier, hiers of the poet and funders of the now-defunct Finca La Folenca. a mini-Esalen in Southern France where the Laniers had established themselves as unofficial gurus. Mrs. Lanier is known in fund-seeking circles as a key to the Rockefeller Brothers fund, so that door was opened, and between these groups Fairly says he put together $150,000 to set things going." See poet Sidney Lanier (1842–1881); and the Asia Society, founded 1956 by John D. Rockefeller III.
3. Collins (1982), p. 23.
4. Collins (1982), pp. 23–24.
5. Collins (1982), pp. 24–25, 43–44.
6. "The Lindisfarne Tapes". Schumacher Center for a New Economics. Retrieved 5 May 2014.
7. Redenius (1985), p. 254.
8. Collins (1982), pp. 14–18. 34–35.
9. William Irwin Thompson, Darkness and Scattered Light (1978), p. 138; quoted in Collins (1982), pp. 21–22.
10. Collins (1982), p. 52–53.
11. Collins (1982), pp. 55–106.
12. Collins (1982), pp. 127–131.
13. Collins (1982), pp. 134–136.
14. "The Meadowcreek Project: A Model of Sustainability in the Ozarks", Mother Earth News, March/April 1982.
15. William Irwin Thompson, Darkness and Scattered Light (1978), pp. 71–72; quoted in Collins (1982), p. 113; and Collins pp. 118–122.
16. Redenius (1985), p. 256.
17. Redenius (1985), p. 255.
18. Helgesen (1977), p. 82.
19. Collins (1982), p. 161.
20. Collins (1982), p. 28.
21. Collins (1982), p. 118.
22. Collins (1982), p. 117.
Sources
• Collins, Jeffrey Hale. Lindisfarne: Toward the Realization of Planetary Culture. PhD dissertation, University of Texas at Arlington, accepted December 1982.
• Helgesen, Sally. "Visions of Futures Past". Harper's, March 1977.</ref>
• Redenius, Charles. "The Lindisfarne Association: An Exemplary Community of the New Planetary Culture". Journal of General Education, 37(3), 1985.
See also William Irwin Thompson, "Afterword" to DARKNESS AND SCATTERED LIGHT (New York: Doubleday, 1978), 181–183.
External links
• Lindisfarne Association website at WilliamIrwinThompson.org; Internet Archived version)
• 2007 Symposium Notes from the Wild River Review
• Lindisfarne Tapes (lecture recordings): index at Schumaker Center for a New Economics; search results from the Internet Archive
• Thompson's memoir articles at Wild River Review relating to Lindisfarne (including photographs):
o Pilgrimage to Lindisfarne 1972
o The Founding of the Lindisfarne Association in New York, 1971-73, Part One
o The Founding of the Lindisfarne Association in New York, 1971-73 – Part Two
o "Building a Dream – Part One: Lindisfarne in Crestone, Colorado, 1979-1997"
o Building a Dream, The Shadow Side: Lindisfarne in Crestone, Colorado, 1979-1997, Part Two
o Building a Dream/The Cathedral Part Three: Lindisfarne in Crestone, Colorado, 1979-1997
• Julia Rubin, "Colorado Site Called 'a Place of Power' : Spiritualists, Environmentalists Find Haven in the Baca", Los Angeles Times, 20 August 1989.