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Gildas communicates: The story and the scripts,
Good condition hardcover with unclipped dust jacket. The Temple of Understanding newsletter dated Spring 1974 laid in. Front board is bowed. Slight shelf wear to the jacket, and page block head is very lightly foxed. Previous owner's name penned to front pastedown, and enpapers are tanned. Pages and text are clear and unmarked throughout. LW
222 pages, Paperback
First published January 1, 1971
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March 28, 2023
AN EARLY ‘CHANNELED’ WORK
The Foreword by Ronald Fraser to this 1971 book explains, “Mary Swainson, who has a D.Phil. in Psychology, practices psychotherapy as a psychological counsellor at a provincial university. Ruth White … is a teacher and was a patient of Mary’s at one time; now the two work together in the psycho-spiritual field.” (Pg. 9)
Swainson and White explain in the first chapter, “we have tried… to work full-time in the outer world and ALSO to do the work with our teacher, Gildas… Gildas’ unique contribution… is not the conceptually-presented occult information issued by some schools. His is a more truly educational approach; he does not ‘teach about.’ He TEACHES. He accepts the level of the questioner, starting where his pupils ARE, no matter how elementary the stage.” (Pg. 16)
Mary explains, “Ruth is able to function, in full consciousness, in both the inner and outer worlds, and since 1957 she has worked closely with her inner guide and teacher whose main concern is to help her and those of us who are in touch with him to raise our level of awareness… On a request from me, the guide gave his name as Gildas… he has denied any connection with the medieval historian … or with the Saint Gildas … ‘You must understand… that “Gildas” is merely a name by which you may know me.... The name means ‘The Messenger of Truth.’” (Pg. 19) She continues, “As the years of preparation went on, I became less [Ruth’s] therapist and more a friend and companion on the way, learning through our work together, and directly from Gildas, far more than I gave. And now Ruth should take up the story.” (Pg. 23)
Ruth recounts, “I was not fully awakened to the presence of Gildas as a being until I was nineteen, but from early childhood I was aware… of a source beyond me with which I could communicate and from which I received strength.” (Pg. 24) She continues, “I ‘see’ him dressed in a loose, white, monkish robe; he is dark with a young-looking face, and his expression is full of radiance and compassion.” (Pg. 26) She continues, “Usually messages only ‘come through’ from Gildas when I have prepared myself to receive them. Sometimes I get indications that he has a message to give.” (Pg. 27)
By 1966, “Gildas now wished the work to expand, not only by post but by working together in the flesh… Ruth herself chose to begin group work by joining four of us who had already met, generally twice annually, since 1960. In 1965 we were five… All were professional people, qualified in medicine, psychology, education, or sociology. Our previous work had been personal and therapeutic… Now, however, we included formal meditation with direct teaching from Gildas as well, thus bringing a new dimension into the psychodynamic pattern.” (Pg. 60)
Later, she adds, “Ruth and I had our final retreat at her home in 1968, after which Gildas intimated that there was not further practical ‘committee meetings’ at which, apart from obtaining further teachings and replies to readers’ questions, Ruth, Gildas and I discuss policy.” (Pg. 87)
The remainder of the book is devoted to the ‘Teachings’; she explains, “The imminent ‘spring cleaning of the world’ … is the man precipitating cause of all these scripts. Gildas has said that the changes have ALREADY begun… He explained that, although a great deal is taking place first in inner experience, working through towards the outer; they will vary in their effects according to the karmic stage and development of the individual.” (Pg. 91)
She notes, “Obviously, we all need to make closer contact with the higher worlds. Some find their way through the religious ritual and moral education offered by established churches. Others, to whom such systems have little relevance for the present day, touch the fuller life through sharing music, taking part I ‘self-discovery’ and ‘encounter’ groups, or by joining New Age communities. Many make contact by study and meditation.” (Pg. 139)
In ‘A Technical Chapter,’ she explains, “Why, it may be asked, should the discipline of psychology … be used in the development and evaluation of mediumship? First, let it be established that so-called ‘paranormal’ psychic phenomena can---and in my opinion should---be the concern of ‘normal’ psychology… for those of us who do not … accept the philosophy of materialistic monism as the co0nceptual basis for ‘normal’ science, Sir Cyril Burt suggests that ‘there is no longer any ground, except convenience, for describing the phenomena investigated in psychical research as ‘paranormal.’” (Pg. 203-204)
The closing chapter (by Gildas) states, “it is still not time for the physical transition into the New Age, but it is time now for a more specific preparation for this New Age to begin. The New Age in its entirety and fullness cannot be without certain physical changes; but many, within their personal consciousness, can be quite ready before the dawn.” (Pg. 220)
This book may appeal to those interested in ‘channeled’ teachings.
The Foreword by Ronald Fraser to this 1971 book explains, “Mary Swainson, who has a D.Phil. in Psychology, practices psychotherapy as a psychological counsellor at a provincial university. Ruth White … is a teacher and was a patient of Mary’s at one time; now the two work together in the psycho-spiritual field.” (Pg. 9)
Swainson and White explain in the first chapter, “we have tried… to work full-time in the outer world and ALSO to do the work with our teacher, Gildas… Gildas’ unique contribution… is not the conceptually-presented occult information issued by some schools. His is a more truly educational approach; he does not ‘teach about.’ He TEACHES. He accepts the level of the questioner, starting where his pupils ARE, no matter how elementary the stage.” (Pg. 16)
Mary explains, “Ruth is able to function, in full consciousness, in both the inner and outer worlds, and since 1957 she has worked closely with her inner guide and teacher whose main concern is to help her and those of us who are in touch with him to raise our level of awareness… On a request from me, the guide gave his name as Gildas… he has denied any connection with the medieval historian … or with the Saint Gildas … ‘You must understand… that “Gildas” is merely a name by which you may know me.... The name means ‘The Messenger of Truth.’” (Pg. 19) She continues, “As the years of preparation went on, I became less [Ruth’s] therapist and more a friend and companion on the way, learning through our work together, and directly from Gildas, far more than I gave. And now Ruth should take up the story.” (Pg. 23)
Ruth recounts, “I was not fully awakened to the presence of Gildas as a being until I was nineteen, but from early childhood I was aware… of a source beyond me with which I could communicate and from which I received strength.” (Pg. 24) She continues, “I ‘see’ him dressed in a loose, white, monkish robe; he is dark with a young-looking face, and his expression is full of radiance and compassion.” (Pg. 26) She continues, “Usually messages only ‘come through’ from Gildas when I have prepared myself to receive them. Sometimes I get indications that he has a message to give.” (Pg. 27)
By 1966, “Gildas now wished the work to expand, not only by post but by working together in the flesh… Ruth herself chose to begin group work by joining four of us who had already met, generally twice annually, since 1960. In 1965 we were five… All were professional people, qualified in medicine, psychology, education, or sociology. Our previous work had been personal and therapeutic… Now, however, we included formal meditation with direct teaching from Gildas as well, thus bringing a new dimension into the psychodynamic pattern.” (Pg. 60)
Later, she adds, “Ruth and I had our final retreat at her home in 1968, after which Gildas intimated that there was not further practical ‘committee meetings’ at which, apart from obtaining further teachings and replies to readers’ questions, Ruth, Gildas and I discuss policy.” (Pg. 87)
The remainder of the book is devoted to the ‘Teachings’; she explains, “The imminent ‘spring cleaning of the world’ … is the man precipitating cause of all these scripts. Gildas has said that the changes have ALREADY begun… He explained that, although a great deal is taking place first in inner experience, working through towards the outer; they will vary in their effects according to the karmic stage and development of the individual.” (Pg. 91)
She notes, “Obviously, we all need to make closer contact with the higher worlds. Some find their way through the religious ritual and moral education offered by established churches. Others, to whom such systems have little relevance for the present day, touch the fuller life through sharing music, taking part I ‘self-discovery’ and ‘encounter’ groups, or by joining New Age communities. Many make contact by study and meditation.” (Pg. 139)
In ‘A Technical Chapter,’ she explains, “Why, it may be asked, should the discipline of psychology … be used in the development and evaluation of mediumship? First, let it be established that so-called ‘paranormal’ psychic phenomena can---and in my opinion should---be the concern of ‘normal’ psychology… for those of us who do not … accept the philosophy of materialistic monism as the co0nceptual basis for ‘normal’ science, Sir Cyril Burt suggests that ‘there is no longer any ground, except convenience, for describing the phenomena investigated in psychical research as ‘paranormal.’” (Pg. 203-204)
The closing chapter (by Gildas) states, “it is still not time for the physical transition into the New Age, but it is time now for a more specific preparation for this New Age to begin. The New Age in its entirety and fullness cannot be without certain physical changes; but many, within their personal consciousness, can be quite ready before the dawn.” (Pg. 220)
This book may appeal to those interested in ‘channeled’ teachings.
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