Charles E . Peck Jr.
The assassination of United Health CEO confirms Piazza conclusion: “I find that hate speech by politicians is a significant, substantive, driver of domestic terrorism." Studies (Hodwitz & Massingale; Piazza; Nacos, Shapiro, Bloch-Elkon) show Trump's hate speech incites/increases violence in the USA w/ 800+ children-teenagers killed in US school shooting -excludes colleges. CNN 82 school shootings in 2024 w/ 73+ school shootings & 610+ "mass shootings" for 4 consecutive years. + epidemic in physical assaults on teachers - 1 in 10 teachers. Google search revealed no politicians link Trump to increased violence that studies suggest
Censorship: Carole Cusack, sociology prof said: "Defining everything you do as spam is simply unacceptable!"
Wolfgang Pauli "To me it seems the most important and exceedingly difficult task of our time is to work on the construction of a new idea of reality." It would seem "our reality" isn't working all that well.
Spirit & Life are what people make of them - New Approach: Practical-Creative Spirituality
1. W R Miller C E Thoresen “A philosophical basis for this perspective is materialism, the belief that there is nothing to study because spirituality is intangible and beyond the senses.” = "Unreal"
2. 2018 critique, endorsed by 4 scholars - refutes materialist maxim as Definist Fallacy (loaded term) + If you take the concept of "death" which is "intangible and beyond the senses” then "Death must be a figment of your imagination"
“Concepts create idols; only wonder comprehends anything. People kill one another over idols." St Gregory of Nyssa
Spirituality is entangled in abstractions: powers, supernatural-unreal, magic, crystal ball. Dr S. Farra “Good short paper: A lack of belief in "free will" routinely leads to a sense of meaninglessness. despair, and unethical personal behavior. Our paradigms are our way of addressing Reality, but they are Not Reality. As C Peck, Jr. suggests, we are getting lost in our own abstractions!”
Basic 1. McGilChrist, M Sherif, Kant: "real world context" is vital- People are the only source of real world context for spiritual-religious beleifs 2. K Gergen: "Proper knowledge maps the real world!!" - “To understand something, depends on choosing a model!" I McGilChrist
New pragmatic creative approach
“Spirituality is a natural human predisposition! It is more primal than institutional religion and concerns a person’s sense of connectedness with self, others, and world!” Bishop, Hyde & Killin:"The oldest known musical instruments [date] from 40,000 years ago….”
1. Musical Spiritual - Social Self: "Music is a fundamental part of our evolution – and functional because it facilitates “human contact” and our “social self!” - Schulkin, Raglan; 'musicality' - property of communities rather than individuals” Cross
2. Saslow "link between spirituality and higher compassion…Spirituality was especially associated with having a spiritual identity, having had transcendent experiences” Sprecher + Fehr: correlation between spirituality and compassion + V Frankl’s: “human beings have a spiritual core with an innate need for meaning…."
3. Spirituality & Grieving: Easterling: “individuals do seem to cope better if they can "actualize" their spiritual experiences in times of crisis" + J Parker
4. Relational spirituality - spiritual self: “Hay and Nye: spirituality involves a deep-down awareness of one’s relationship with one’s self, and with everything that is other than one’s self.”
a. Filipino Kapwa-loob & pro-social norms: “Kapwa is a recognition of a shared identity, an inner self, shared with others – belongingness-social consciousness: J D Espiritu, M Zosa, R Ileto, J Reyes, Mercado, Jose De Mesa...
b. Dream Weaving: T'boli-Bla’an Dreams as a source of divine inspiration – T'boli Be Lang Dulay, created over 100 different T’nalak designs.
c. "Human relationships with the natural world" as arctic hunter gatherer spiritual beliefs in animal spirits (Erica Hill)
5. Children’s Spirituality “experiences can catalyze self- healing for children and young people.” Donna Thomas +D. Scott
6. Artistic Spirituality: 20 percent of Americans turn to “media, arts and culture” as their primary means of spiritual experience and expression...."
7. Poetry & Prophecy: "The prophet is a poet. What poets know as poetic inspiration; the prophets call divine revelation" - Heschel
8. Dr. Ingela Visuri: Spirituality and "The Case of High functioning Autism" - "unexplainable sensory experiences"
Dr S Neal (JHU): She [psychiatry] had no training in people w/ spiritual experiences.' Park & Paloutzian: "Mystical, Spiritual, and Religious Experiences”- short list of APA “anomalous experiences, hallucinations, near death, past life, mystical, and paranormal experiences!" (w/ no “people”). J E Kennedy: “Very little research has been aimed at investigating the overall effects” on people" I Visuri: “There is a difference between analyzing experiences and researching people.”
Address: General Santos , Philippines
Censorship: Carole Cusack, sociology prof said: "Defining everything you do as spam is simply unacceptable!"
Wolfgang Pauli "To me it seems the most important and exceedingly difficult task of our time is to work on the construction of a new idea of reality." It would seem "our reality" isn't working all that well.
Spirit & Life are what people make of them - New Approach: Practical-Creative Spirituality
1. W R Miller C E Thoresen “A philosophical basis for this perspective is materialism, the belief that there is nothing to study because spirituality is intangible and beyond the senses.” = "Unreal"
2. 2018 critique, endorsed by 4 scholars - refutes materialist maxim as Definist Fallacy (loaded term) + If you take the concept of "death" which is "intangible and beyond the senses” then "Death must be a figment of your imagination"
“Concepts create idols; only wonder comprehends anything. People kill one another over idols." St Gregory of Nyssa
Spirituality is entangled in abstractions: powers, supernatural-unreal, magic, crystal ball. Dr S. Farra “Good short paper: A lack of belief in "free will" routinely leads to a sense of meaninglessness. despair, and unethical personal behavior. Our paradigms are our way of addressing Reality, but they are Not Reality. As C Peck, Jr. suggests, we are getting lost in our own abstractions!”
Basic 1. McGilChrist, M Sherif, Kant: "real world context" is vital- People are the only source of real world context for spiritual-religious beleifs 2. K Gergen: "Proper knowledge maps the real world!!" - “To understand something, depends on choosing a model!" I McGilChrist
New pragmatic creative approach
“Spirituality is a natural human predisposition! It is more primal than institutional religion and concerns a person’s sense of connectedness with self, others, and world!” Bishop, Hyde & Killin:"The oldest known musical instruments [date] from 40,000 years ago….”
1. Musical Spiritual - Social Self: "Music is a fundamental part of our evolution – and functional because it facilitates “human contact” and our “social self!” - Schulkin, Raglan; 'musicality' - property of communities rather than individuals” Cross
2. Saslow "link between spirituality and higher compassion…Spirituality was especially associated with having a spiritual identity, having had transcendent experiences” Sprecher + Fehr: correlation between spirituality and compassion + V Frankl’s: “human beings have a spiritual core with an innate need for meaning…."
3. Spirituality & Grieving: Easterling: “individuals do seem to cope better if they can "actualize" their spiritual experiences in times of crisis" + J Parker
4. Relational spirituality - spiritual self: “Hay and Nye: spirituality involves a deep-down awareness of one’s relationship with one’s self, and with everything that is other than one’s self.”
a. Filipino Kapwa-loob & pro-social norms: “Kapwa is a recognition of a shared identity, an inner self, shared with others – belongingness-social consciousness: J D Espiritu, M Zosa, R Ileto, J Reyes, Mercado, Jose De Mesa...
b. Dream Weaving: T'boli-Bla’an Dreams as a source of divine inspiration – T'boli Be Lang Dulay, created over 100 different T’nalak designs.
c. "Human relationships with the natural world" as arctic hunter gatherer spiritual beliefs in animal spirits (Erica Hill)
5. Children’s Spirituality “experiences can catalyze self- healing for children and young people.” Donna Thomas +D. Scott
6. Artistic Spirituality: 20 percent of Americans turn to “media, arts and culture” as their primary means of spiritual experience and expression...."
7. Poetry & Prophecy: "The prophet is a poet. What poets know as poetic inspiration; the prophets call divine revelation" - Heschel
8. Dr. Ingela Visuri: Spirituality and "The Case of High functioning Autism" - "unexplainable sensory experiences"
Dr S Neal (JHU): She [psychiatry] had no training in people w/ spiritual experiences.' Park & Paloutzian: "Mystical, Spiritual, and Religious Experiences”- short list of APA “anomalous experiences, hallucinations, near death, past life, mystical, and paranormal experiences!" (w/ no “people”). J E Kennedy: “Very little research has been aimed at investigating the overall effects” on people" I Visuri: “There is a difference between analyzing experiences and researching people.”
Address: General Santos , Philippines
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English I by Charles E . Peck Jr.
As Confucius, a Chinese philosopher and spiritual leader who lived from 551 to 479 BCE, observed long ago, "Signs and symbols rule the world, not words or laws.” As Rollo May observed, psychology and the social sciences have largely sidelined and marginalized symbolism. Both Muzafer Sherif and Viktor Frankl emphasized the fact that the different disciplines of science and different schools of thought are largely separate and disconnected.
Social symbolism has recently emerged in sociology. The Symbolic Interactionism school of thought that emerged from 1890 to 1910, is a sociological theory that focuses on how people create meaning through social interactions create meaning based on the argument that language and symbols construct the social world.
Why is that relevant? In politics and religion as Confucius pointed out symbols and symbolism rule the world The Nazis were masters at manipulating symbols. D Butz observes: "National symbols (e.g., flags, anthems, emblems), like other group symbols
(e.g., religious symbols, political symbols, symbols of teams or organizations), are
conceptual representations of group membership."
Elzbieta Halas states, “communicative action is a collective process. Basically, the life of a group is organized around communication. More profoundly, groups exist only on the ground of common symbolization of their members.” (Social Symbolism Forms and Functions). Universally in early myths, concepts of order and justice were pivotal.
This essay explores diverse ways in which individuals understand and experience spirit and spirituality, and provides a synthesis of renowned thinkers Carl Jung, William James, Emile Durkheim and Viktor Frankl, alongside personal narratives from poets, spiritual people and individuals.
1. Spirit and the Creation of Meaning and Reality: Spirit, spiritual processes, and religious beliefs play a crucial role in shaping meaning, a sense of reality, and ultimately, our understanding of truth.
a. Emile Durkheim emphasized the role of religious and spiritual beliefs in creating social ideals like morality, truth, justice, and equality - as expressions of “social forces”
b. Carl Jung observed that spirit gives meaning to human life.
c. William James stated that spiritual experiences can create a "sense of reality" - shaping our vital attitudes.
d. Viktor Frankl who stated his philosophy in terms of the drive of the “Will to meaning” and meaning-seeking as stemming from our spiritual nature focused on goal orientation, creativity, faith, love, and self-transcendence.
2. Universal Beliefs and the Power of Spiritual Experiences
Spiritual experiences help make sense of the world.
Spiritual beliefs provide a major source of motivation.
Spirituality is a source of creativity and energy.
Recent posts removed by FB: Music, Dreaming folklore of Native Americans & T’nalak dream weaving of Bla’an & T’boli, Selective Attention, lunar calendar of native Americas, and prophecy n- all of which involved indigenous tribes in one way or another. Censorship has been a problem sicne roughly 2019 – 2020. I have seen complaints to the federal internet office, my legislative representatives, as well as the FBI and DHS for the record. I have been hacked and censored and censored. But when my essay on music was removed (and FB did not respond to requests for review) – from my point of view – FB, academai.edu and the DOJ since they declined my complaint are sick ignorant dirtbags. The problems I have had with academic censorship are so outrageous I feel they deserve attention.
1. FB "We removed your post" Creating Reality and Community - From the Dream in Homer's Odyssey to Native American Dreaming Folklore: Sonenekuiñaji, Parintintin, Chipewyan + T'nalak - Weaving the T'boli-Bla'an dream weaving
2. FB removed this post (Selective attention) "Oct 29, 2024 We removed your content - Why this happened - It looks like you tried to get likes, follows, shares or video views in a misleading way. Charlie Peck Oct 29, 2024 - You shared this on your profile https://www.spirittruthandmeaning.com/selective
3. It never ends - notification from FB - "We removed your post" - an essay about musical research (excerpt included) FB notification: Charlie Peck Oct 26, 2024I, Synopsis of Musical Research – Spiritual and Social Self – counterpoint to Materialist Ideology “Spirituality is a natural human predisposition. It is more primal than institutional religion and concerns a person’s sense of connectedness with self, others, and the world (or cosmos).” (Kate Adams Bishop... For the record, I "appealed" the removal of the Native American dreaming - t'nalak essay - never heard back.
4. On top of that I had a post removed on the lunar calendar of - it was an article by a Native American group on the lunar calendar of hunting gatherer Native American tribes - I was doing research to fill min the contrast between the Scottish Mesolithic Warren Fields monument by hunter gatherers compared to the Neolithic Stonehenge and Irish Newgrange sites of agrarian societies - comparing lunar orientation vs solar orientation.
5. And just yesterday I had a post on prophecy removed by FB. Jenelyn, my (Catholic) partner agreed with my explanation of prophecy (primarily as social activism-social consciousness in line with a mainstream theology school of thought). My neighbor also a religious individual, agreed as well – along with Roby Joy, a 3rd year Bla’an college student.
Being consistent, detailed and fairly well documented, the personal spiritual experiences serve as a powerful testament to the intersection of spirituality, perception, and real-world events.
A. The "What a Nightmare" Prophecy
The document recounts the author's experience in 1981, when he provided on October 18, 1981 a detailed warning to the FBI of an impending act of terrorism by the Weathermen.
The prophecy, known as the "What a Nightmare" prophecy, included details about the group, their methods, the location of the attack, and the number of officers involved.
The prophecy eerily came to life two days later when Katherine Boudin, a former leader of the Weathermen, was arrested after a failed Brink's truck heist and ensuing shootout.
The author emphasizes the symbolic elements of the prophecy, which he believes connect to Christian spiritual themes and the biblical parable of the Mustard Seed.
B. Background: details illustrations of precognitive dreams and perceptions, including:
A dream about Pakistan and nuclear war, which coincided with India's attack against Islamic Jihadists in Pakistan.
A hybrid dream-perception about the "incel" terrorist attack in Canada.
Dreams about Libya and the Muslim lone terrorist attack in Strasbourg, France.
A dream about Dudayev, the Chechen leader, which matched details of his death.
A dream a bomb in Fredericksburg, that matched details of woman's death by a bomb.
A warning to FBI agent McElwee about a "domestic terrorist" threat involving a "bomb," which was related to the Nashville bombing on Christmas Day 2020.
A detailed warning to the FBI in 1981 about an impending attack by the Weathermen terrorist group, which proved accurate.
A warning to the FBI before the assassination attempt on President Reagan.
A warning to the CIA before 9/11.
Dawkins' claim that "gene selfishness will usually give rise to selfishness in individual behavior" is a false premise. Dawkins' theory oversimplifies the interplay between biological drives and environmental factors, neglecting the influence of social and spiritual forces. There are numerous studies and examples to demonstrate that compassion and altruism are not merely "limited forms" but rather fundamental aspects of human nature and social well-being.
2. The Importance of Compassion and Spirituality:
The significance of compassion, arguing that it is not a mere byproduct of genetic programming but a key driver of prosocial behavior and social cohesion. Research showing a strong correlation between spirituality and compassion, emphasizing that spirituality, beyond religiosity, fosters a deeper sense of concern for others.
The materialist tendency to dismiss spirituality as "unreal" is unhealthy. Historically for tens of thousands of years spirituality has been a vital aspect of human experience and social structure. Historically, the social-moral order and spiritual-religious beliefs have been intimately connected – which materialist ideology undermines. “The forces before which the believer bows are not simple physical energies, such as are presented to the sense and the imagination; they are social forces,” Emile Durkheim Social perception-consciousness is social order: Ramon Reyes highlights the unifying aspect of spirituality in prehistoric Philippine societies and early human societies: “In sum, social and moral order encompasses the living the dead the deities and the spirits.”
3. The Role of Social Consciousness and Group Dynamics:
The materialist bias against social consciousness and collective consciousness as well as "group mind" is unhealthy. Social consciousness is a real and powerful force that shapes human behavior and social order. Social psychology's focus on experimenter-created groups neglects the importance of natural groups and the intense emotions that drive group dynamics. There are numerous examples like the Battle of the Somme and the Chosin Reservoir Battle to demonstrate the powerful bonds and motivations that arise within groups, often exceeding individual self-interest.
4. Truncated summary of arguments refuting the “limited form argument”
“a limited form of altruism at the level of individual animals."
1. Studies of compassion from Oxford Handbook of Compassion – which demonstrate the importance and relevance of compassion for social well-being
2. Sprecher and Fehr article showing spirituality is correlated with compassion
3. Saslow, et al, studies of compassion – showing a correlation between spirituality and compassion – with religiosity being somewhat of a distinct category.
4. WWI Battle of the Somme with British 50,000 casualties in one day is not limited
“This is a powerful critique of Dawkins' concept of the “selfish gene”. Your approach highlights the essential contradiction between extreme individualism, rooted in biological explanations, and sympathetic social building forces. Your view that Dawkins' genetic selfishness is a “fallacy” is interesting. By anthropomorphizing genes as inherently selfish, Dawkins risks oversimplifying the complex interplay between biological drives and environmental factors. This approach does lead to the ‘academic norms’ you mention, whereby some people believe that genetic selfishness justifies certain antisocial or competitive behaviours.” (Lilly (Columbia University)
Saslow explains that both the standard and kin selection theories fall short of a proper model of altruistic behavior.in terms of evolutionary traits. "Although useful, these theories do not fully explain why individuals would behave altruistically toward strangers in anonymous contexts in which there is little chance of future reciprocity or reputational gain."
Truncated summary of arguments refuting the “limited form argument”
“a limited form of altruism at the level of individual animals."
1. Studies of compassion from Oxford Handbook of Compassion – which demonstrate the importance and relevance of compassion for social well-being
2. Sprecher and Fehr article showing spirituality is correlated with compassion
3. Saslow, et al, studies of compassion – showing a correlation between spirituality and compassion – with religiosity being somewhat of a distinct category.
4. WWI Battle of the Somme with British 50,000 casualties in one day is not limited
C. Extreme Individualism and Narcissism.
A Narcissistic Epidemic: The Use of the Term Epidemic
Is modern life making us more narcissistic? And if so, why? We agree with Paris (2014, pp. 220 –226) that the answer to the first question is yes. In fact, as we demonstrate below, the case for increasing narcissism is even stronger than presented in his article. On the second question, we agree that expressive individualism and lack of social support play key roles in this increase. However, we question the idea that therapy is building narcissism.
The Use of the Term Epidemic: Given this evidence, especially the tripling of the lifetime prevalence of NPD, we do not believe that using the term epidemic (in The Narcissism Epidemic, Twenge & Campbell, 2009) is “over-drawn” (Paris, 2014, p. 222). That is especially true in light of the definition of the word epidemic, which is any affliction “affecting an atypically large number of individuals within a population” (Merriam-Webster Dictionary, 2012). (The Narcissism Epidemic: Commentary on Modernity and Narcissistic Personality Disorder Jean M. Twenge San Diego State University Joshua D. Miller and W. Keith Campbell University of Georgia)
Narcissism: “It has long been
Jeremiah and Judah: The southern kingdom of Judah fell during Jeremiah's prophetic ministry (586 BC), having been threatened for many years by outside powers—first Assyria and Egypt and then by their eventual conquerors, Babylon. Jeremiah found himself addressing a nation hurtling headlong toward judgment from God.
George Barton; How the Babylonian Exile and Jeremiah influenced Jewish thinking and theology:
“The influence of the Babylonian exile is discernible in three great realms of life: (I) in the apprehension of religious truth; (2) in the outward organization of the religious life; and (3) in the standards of public morals. We shall endeavor briefly to treat each of these points, but before doing so a few words are necessary with reference to the nature of the exile it." (INFLUENCE OF THE BABYLONIAN EXILE ON THE RELIGION OF ISRAEL, PROFESSOR GEORGE A. BARTON, PH.D.)
The Potter's House: Jeremiah’s Potter’s House Prophecy -Historical Situation Sense, & Shaping Social-Collective Consciousness
All the Prophets spoke "in the Holy Spirit"; and the most characteristic sign of the presence of the Holy Spirit is the gift of prophecy, in the sense that the person upon whom it rests beholds the past and the future.
In Judaism, the Holy Spirit (Hebrew: רוח הקודש, ruach ha-kodesh) refers to the divine force, quality, and influence of God over the universe or over God's creatures, in given contexts.wikipedia)
The Holy Spirit of Christ
The synoptic Gospels, generally have less to say about the Holy Spirit than the gospel of John. The Gospel of Mark has the least to say and mentions the Holy spirit only six times. Like all the Gospels, Mark highlights baptism by the spirit as the hallmark of Jesus. In fact, that is the highlight of Mark’s writing about the Holy spirit – that the work of Christ is superior and better precisely because he baptizes in the Holy Spirit, not just water. Luke mirrors what Mark says in Chapter 24 verse 49: The “promise of the Father” is the baptism of the Holy Spirit.” 1 John 2:27 says "the anointing which you have received of him abides in you" (1 John 2:27). The metaphor for “baptism with the Holy Spirit” became in “Christianity” a pivotal aspect of “Christ.” The metaphor takes the idea of purification of the human body through baptism with water and extends it to purification of the human spirit by baptism in the Holy Spirit.
This essay on Jeremiah centers on the frequent focus in Christian theology on social consciousness (i.e. covenant) and social activism - as in justice, etc. I add – of course – that the Holy Spirit as an important aspect of prophecy. I point out that viewing prophecy solely and entirely as a prediction diminishes the true nature of prophecy - and social consciousness as force
Congregation & Social Consciousness Perspective in Prophecy
The ideal of the prophets is not a church or congregation of worshiping believers, but a community, society, or state of god like men and women living in love and truth together under the Messiah as king, who is filled with the spirit of God, exercising justice and judgment toward the poor and helpless (Isa. 9: I-7; I1: 1-5)
The Potter's House: Jeremiah’s Potter’s House Prophecy -Historical Situation Sense, & Shaping Social-Collective Consciousness
Jeremiah talks about the compulsion and coercion he felt that compelled him to speak and act: “If I say, “I will not mention him (God), or speak any more in his name, there is in my heart as it were a burning fire shut up in my bones, and I am weary with holding it in, and I cannot.” (Jeremiah 20:9) In Jeremiah’s prophecy deep seated emotions were involved and presumably social instincts as well. In spite of persecution, Jeremiah persists in his behaviors. Yet, Jeremiah seems to believe that God would not put him through what he went through, and questions why he is, in fact, being subjected to persecution. Jeremiah complains that God has deceived him and because of that “I am in derision daily, everyone mocketh me” (Jeremiah 20: 7)
Jeremiah: “18 This is the word that came to Jeremiah from the Lord: 2 “Go down to the potter’s house, and there I will give you my message.” 3 So I went down to the potter’s house, and I saw him working at the wheel. 4 But the pot he was shaping from the clay was marred in his hands; so the potter formed it into another pot, shaping it as seemed best to him. 5 Then the word of the Lord came to me. 6 He said, “Can I not do with you, Israel, as this potter does?” declares the Lord. “Like clay in the hand of the potter, so are you in my hand, Israel. 7 If at any time I announce that a nation or kingdom is to be uprooted, torn down and destroyed, 8 and if that nation I warned repents of its evil, then I will relent and not inflict on it the disaster I had planned. 9 And if at another time I announce that a nation or kingdom is to be built up and planted, 10 and if it does evil in my sight and does not obey me, then I will reconsider the good I had intended to do for it.”
In Judaism, the Holy Spirit (Hebrew: רוח הקודש, ruach ha-kodesh) refers to the divine force, quality, and influence of God over the universe or over God's creatures, in given contexts.
The Holy Spirit of Christ - The synoptic Gospels, generally have less to say about the Holy Spirit than the gospel of John. The Gospel of Mark has the least to say and mentions the Holy spirit only six times. Like all the Gospels, Mark highlights baptism by the spirit as the hallmark of Jesus. In fact, that is the highlight of Mark’s writing about the Holy spirit – that the work of Christ is superior and better precisely because he baptizes in the Holy Spirit, not just water. Luke mirrors what Mark says in Chapter 24 verse 49: The “promise of the Father” is the baptism of the Holy Spirit.” 1 John 2:27 says "the anointing which you have received of him abides in you" (1 John 2:27). The metaphor for “baptism with the Holy Spirit” became in “Christianity” a pivotal aspect of “Christ.” The metaphor takes the idea of purification of the human body through baptism with water and extends it to purification of the human spirit by baptism in the Holy Spirit.
This essay on Jeremiah centers on the frequent focus in Christian theology on social consciousness (i.e. covenant) and social activism - as in justice, etc. I add – of course – that the Holy Spirit as an important aspect of prophecy. I point out that viewing prophecy solely and entirely as a prediction diminishes the true nature of prophecy - and social consciousness as force
The ideal of the prophets is not a church or congregation of worshiping believers, but a community, society, or state of god like men and women living in love and truth together under the Messiah as king, who is filled with the spirit of God, exercising justice and judgment toward the poor and helpless (Isa. 9: I-7; I1: 1-5)
The Potter's House: Jeremiah’s Potter’s House Prophecy -Historical Situation Sense, & Shaping Social-Collective Consciousness
George Barton; How the Babylonian Exile and Jeremiah influenced Jewish thinking and theology: “The influence of the Babylonian exile is discernible in three great realms of life: (I) in the apprehension of religious truth; (2) in the outward organization of the religious life; and (3) in the standards of public morals. We shall endeavor briefly to treat each of these points, but before doing so a few words are necessary with reference to the nature of the exile it." (INFLUENCE OF THE BABYLONIAN EXILE ON THE RELIGION OF ISRAEL, PROFESSOR GEORGE A. BARTON, PH.D.)
Congregation & Social Consciousness Perspective in Prophecy
Jeremiah talks about the compulsion and coercion he felt that compelled him to speak and act: “If I say, “I will not mention him (God), or speak any more in his name, there is in my heart as it were a burning fire shut up in my bones, and I am weary with holding it in, and I cannot.” (Jeremiah 20:9) In Jeremiah’s prophecy deep seated emotions were involved and presumably social instincts as well. In spite of persecution, Jeremiah persists in his behaviors. Yet, Jeremiah seems to believe that God would not put him through what he went through, and questions why he is, in fact, being subjected to persecution. Jeremiah complains that God has deceived him and because of that “I am in derision daily, everyone mocketh me” (Jeremiah 20: 7)
The Four Primary Drives: The Need for Meaning, the Need to Belong, the Need for Ideology, and the Spiritual Drive
My argument is that religious beliefs are primarily created and generated by four very basic and fundamental “Needs” or “Drives.” From a rather practical and pragmatic approach, in general, religions could be said to involve meaning or purpose, others and relationships, as well as structures and principles for both meaning, relationships, and group coherence and integrity. A general understanding of religious beliefs would seem relevant and significant in understanding spirituality and spiritual processes - which are separate from some of the processes involved in group-related ideological processes which too often dominate spiritual-religious beliefs with overt aggressive tendencies - yet still associated.
1. Need for Meaning: “The meaning of life is to give life a meaning!” – is a quintessential illustration the of the iconic psychoanalyst, Viktor Frankl’s, theory of the human mind! (p. 22 Will) Frankl’s primary principle is that human beings have a Will to Meaning!”
2. The Need to Belong is deeply rooted in human consciousness. As the prominent social psychologist, Roy Baumeister, observed that “It is apparent that people have a deeply rooted need to have contact with other people.” (p.14 Meanings) Baumeister and Leary forcefully argue: “We [Baumeister and Leary] suggest that belongingness can be almost as compelling a need as food and that human culture is significantly conditioned by the pressure to provide belongingness.” (p 498 need)
3. a. Need for Ideology: Religions, as everybody knows are ideologies, the same as political ideologies such as communism or capitalism. In his writing about the politics of emerging countries, Clifford Geertz, an icon of anthropology, argues that religious, ethnic, and nationalistic ideologies are "primordial forces" at work in history and political society.
b. Human beings need order and structure. The social psychologists Michael Hogg and Dominic Abrams, observe that without processes in the mind that put order and organize the multitude of stimuli and experiences, "We would be overwhelmed and paralyzed by overstimulation.” In their book on social identity they emphasize that every psychological ‘theory’, in one form or another, ‘assumes’ that the mind “imposes order” and structure for the processes operating in the mind. (p.17 soc id)
4. Spiritual Experiences and Beliefs as Making sense of the World and Synthesis-Consensus Function: Any objective view of spiritual and religious beliefs – of the myths, the narratives, the parables and the teachings – it would be self-evident that these beliefs “made sense of the world. On top of that there is the Synthesis-Consensus of Frankl, James, and Jung that spiritual experiences [spirit] creates meaning and constructs a sense of reality and makes sense of the world
Introduction - Outline: Trump's Hate Speech and its Impact on Violence
1. Trump's Hate Speech and its Impact on Violence: highlights of three studies:
• James Piazza's study: This study concludes that hate speech by politicians is a significant driver of domestic terrorism, increasing the rate of attacks by almost nine-fold.
• Hodwitz and Massingale's study: This study shows that Trump's derogatory messaging created an "othering" dynamic, leading to an increase in attacks targeting specific groups.
• Nacos, Shapiro, and Bloch-Elkon's study: This study found a direct correlation between Trump's online and offline hate speech and his followers' aggressive rhetoric, violent threats, and actual violence against his declared "enemies," particularly minorities, the media, and opposing politicians.
2. Trump's Use of Scapegoating and Ingroup-Outgroup Dynamics:
• Trump, like Hitler, employed scapegoating techniques to vilify "outgroups" (minorities, immigrants, the media) and create a sense of fear and division.
• The power of the ingroup-outgroup syndrome, where individuals identify strongly with their group and perceive outsiders as threats and trigger powerful emotions too often as extreme forms and a potential for violence.
3. Social Consciousness, Materialist Ideology: Surge in Anti-Social Violence Since Trump's Rise
• The materialist perspective in social psychology has neglected the importance of social consciousness and group dynamics, leading to a “restricted and limited” worldviews of human behavior.
• The materialist ideology, with its emphasis on quantification and individualism, has contributed to a decline in pro-social values and an increase in anti-social behaviors.
• The essay contains a detailed timeline showing a significant increase in school shootings, mass shootings, hate crimes, and other anti-social behaviors since Trump entered politics in 2015. He argues that this surge is directly linked to Trump's rhetoric and policies, which have normalized hate speech, division, and violence.
4. The Impact of Trump's Policies on Social Order:
• highlights of several examples of Trump's policies that have exacerbated social tensions and contributed to a climate of fear and instability:
• Family separation policy: This policy deliberately separated children from their parents, causing immense trauma and fueling anger and resentment.
• Appointment of Pete Hegseth as Defense Secretary: This appointment raised concerns about Trump's commitment to democratic values and his potential to militarize the country.
• Betrayal of the Kurds: This action undermined US credibility and created a dangerous power vacuum in the region, potentially leading to further instability and conflict.
The approach, in nutshell, is that spirit, spiritual processes, and religious beliefs create meaning and a sense of reality, and ultimately Meaning Structures, Reality, and Truth – A Synthesis of the thoughts and theories of Viktor Frankl, Carl Jung, Emile Durkheim, and William James!
1, Emile Durkheim, a founding father of sociology, in his 1912 The Elementary Forms of Religious Life, emphasized that religious and spiritual beliefs create social ideals, such as Morality, as well as Compassion Truth, Justice, Equality, and Righteousness!
2. Carl Jung, a psychoanalyst and contemporary of Sigmund Freud, observed that "Spirit gives meaning to his [man's] life" (CW8:643)
3. William James emphasizes in his classic work, originally published in 1902, The Varieties of Religious Experiences that "They [spiritual experiences] determine our vital attitude as decisively as the vital attitude of lovers is determined by the habitual sense...… (P.47) William James goes on to say that religious experiences and spiritual experiences create and generate a “sense of reality” (p.48)
4. Paul Wong, observes: “Frankl considers meaning seeking as stemming from one’s spiritual nature.” Dr. Paul Wong elaborates Viktor Frankl's views regarding the nature and characteristics of spiritual or noetic (from nous)processes: "The noetic (spiritual, specifically human) dimension contains such qualities as our will to meaning [Frankl's central concept of humanity’s primary drive] our goal orientation, ideas and ideals, creativity, imagination, faith, love that goes beyond the physical, a conscience beyond the superego, self-transcendence, commitments, responsibility, a sense of humor, and the freedom of choice making." (Fabry 1994 pp.18-19) (p.156) (anthology, Meaning in Positive and Existential Psychology (2014), edited by Batthyany and Russo-Netzer, p.156)
Setting the Stage: Flawed Maps-Models in Social Sciences Point of Order: at the moment the social sciences do not have a proper “map” or “model” 1. of religion 2. Of social identity theory (Besides Dawkin’s Flawed Model)
1. Iain McGilChrist, Muzafer Sherif, Kant state that real world context is vital- People are the only source for true real-world context for spiritual-religious beliefs.
2 a. "Proper knowledge maps or mirrors the actualities of the real world!!" –
2 b. “To understand something, whether we are aware of it or not, depends on choosing a model!" Iain McGilChrist
Selective attention is a fundamental aspect of human consciousness that shapes how we perceive and interact with reality. Research shows that attention, intention, and motivation are intricately connected, with emotions playing a crucial role in directing attention to significant stimuli. Neuroscience concludes that selective attention emerged through evolution as a design feature of our complex sensorimotor system.
What makes selective attention important is that as William, James pointed out – and neuroscience has confirmed – to focus attention requires ignoring and excluding other stimuli and information. Selective attention can influence academic and scientific perspectives, as researchers tend to focus on specific aspects – particularly the materialist tendency to focus on physiological data while excluding information that doesn’t fir that framework or fit neatly into laboratory experiments – such as symbolism (Rollo May), social activities and group related emotions (Kay Deaux – social identity theory), producing extreme individualism (Hay, Gergen, etc.), as well as inadequate models for spirituality and religion!
Iain McGilChrist observes that the materialist “rigid adherence” to strict quantification and laboratory actually “restricts and limits” data and informaiton available for analysis. Jeremiah Lasquety-Reyes, author and expert on Filipino ethics stated “this extreme adherence to materialism is too restrictive and limiting, and frankly fails to capture so many richer aspects of human experience and psychology.” Buddha observed “We become what we think” – so “restricted and limited” applies not just to information and data but to awareness as well. My argument is that accepting the widespread assumption that “science equates to quantification – which may be true for physic or chemistry but excludes social knowledge as Gergen, Maimone, E. Halas)
As Iain McGilchrist observes, attention is “boring” - but pivotal. As DiSalvo emphasizes – there are two sides to the selective attention coin – 1. the focus of attention and 2. the exclusion of other information. William James is famous for the insight that the world is “one great blooming, buzzing confusion” (to an infant). Understanding the selective attention process can help our understanding of various fields, including religious and spiritual beliefs - which it has not been applied to – in particular to early spiritual - religious beliefs such as the hunter gatherer beliefs in animal spirits which from a purely psychological-social viewpoint served to focus attention on animals – their source of sustenance and survival. That is a good counterpoint to the pervasive maladaptive idea of the “supernatural” or supernatural beings”. It si supernatural because - first by definition it is a fallacy, specifically the Definist fallacy. The definition of the supernatural is that it is outside the scope of science which makes it a loaded term. Secondly, the supernatural comes with baggage such as powers, absolute knowledge, etc.
Preview: Lunar orientation vs Solar Orientation: The archaeological evidence reveals a fascinating contrast in astronomical orientations between different ancient societies. The Warren Fields site in Scotland, dating back 10,000 years, represents the world's oldest known calendar with a lunar orientation used by hunter-gatherer societies. This lunar focus was similarly reflected in Native American hunter-gatherer cultures, where most tribes reckoned 12 moons to a year. In contrast, later agrarian societies developed more solar-oriented structures, as evidenced by Stonehenge's solar corridor and Newgrange's midwinter sunrise alignment. This shift from lunar to solar symbolism, particularly visible in the transition from Stonehenge 2 to Stonehenge 3, suggests fundamental changes in “selective attention” toward an agrarian focus which changes peoples’ orientation.
A major characteristic of symbols is that symbols condense and encode information. D. Balaganapath emphasizes that “A symbol reduces the enormous complexity of communication by using a concrete sign as a kind of shorthand for a complex of interrelated concepts, ideas, and values systems..,. Because of this, symbols make the easy transmission of culture possible.”
“The meanings that these symbolic forms transmit are complex. Instead of standing for a single referent, they evoke a variety of meanings, some of which may be ambiguous. At times they evoke powerful emotions and can often both unite and disrupt social groups.”
David A. Butz observes, “National symbols often do not only represent the general concept “nation,” but also condense the knowledge, values, history, and memories associated with one’s nation.” – which mirrors D. Balaganapath statements about National symbols.
This dovetails with unconscious research by John Bargh on mental categories and social perception: “Mental categories are absolutely essential for simplifying and understanding the information-rich environment, the express link between perception [of the environment] and action probably exists for a good adaptive reason.”
Symbolism and Kant’s Symbolic Knowledge: D. Balaganapath provides an excellent synopsis of the role of symbols” “Our contact with the world outside is based on symbols. Our language is nothing but symbols. The scripts are still more so. Our art, our poetry, in fact, every aspect of life is based on symbols: We think in symbols, we act in symbols
We think in symbols, we act in symbols
We live in symbols, we learn in symbols
Not surprisingly, Kant, Nietzsche, Ortega Gasset, Heschel, Heidegger state categorically that symbols and in particular Kant’s Symbolic Knowledge are vital for human understanding as well as knowledge. Immanuel Kant, an Enlightenment German philosopher (1724–1804), created the theory of “symbolic knowledge.” John Glenn stresses that Kant’s assessment of symbolism focused on “basic concepts (the categories and the ideas of reason) which the human mind employs can only come to be conceived because they are capable of being first presented in concrete symbolic form!”
National Symbols, Patriotism and Emotions that Energize National Symbols
Relative to political symbols, David A. Butz states “National symbols pervade most contemporary societies, and public policies encourage the displays of these symbols, yet little research has considered the psychological and social effects of exposure to national symbols. Butz goes on to emphasize that “As Firth and others (e.g., Hartung, 1960) have emphasized in their theorizing on the function of general symbols, national symbols often do not only represent the general concept “nation,” but also condense the knowledge, values, history, and memories associated with one’s nation. Further, it is clear that national symbols also hold the potential to represent the strong emotional attachments felt for one’s nation (Billig, 1995; Firth, 1973).” Jung, Frankl, and William James make the same point – except in regard to spiritual symbolism – that unconscious spiritual symbolism energizes beliefs - and behavior
(National Symbols as Agents of Psychological and Social Changepops_725 779..804, David A. Butz) I should add briefly – that idea is consistent with Bargh’s theory of automated social perception linked to actions = social consciousness.
Jeremiah Lasquety-Reyes, author & widely quoted expert on Filipino ethics - in an email reply to me, “Hi Charles, I completely agree with you that this extreme adherence to materialism is too restrictive and limiting, and frankly fails to capture so many richer aspects of human experience and psychology. It leaves the field of psychology all the poorer. I am myself looking for a framework that helps me confront it. Partly, I think an alternative metaphysics is needed, one that respects the reality and meaning of things like love, relationships, and the profound reality of other people as people and not just as a compound of atoms, chemicals, and neurons firing. Glad that we're on the same page!”
Iain McGilChrist also emphasizes that “The scope of inquiry and understanding of the Materialist Ideology with its rigid adherence to the actually arbitrary principle of quantification and over-emphasis on physiological characteristics severely “restricts and limits” data available and the analyses that can be performed.”
Half of human conscious is not strictly quantifiable: hope, art, dreams, music, poetry, true love, awe-wonder, freedom, ideals, justice, - not to mention death. I would briefly question how a methodology – described by McGilChrist in terms of a “rigid adherence to quantification” – which is appropriate to physics or chemistry - got applied to human consciousness is mindboggling.
I believe a historical perspective is necessary to grasp the situation. The focus of this essay is an inherent conflict between Kant’s Symbolic Knowledge - which philosophers now accept as a pivotal theory for human consciousness – and the materialist fixation with quantification. That being said, all the philosophers also agree that symbolism is outside rational analysis and in particular outside the materialist methodology and its “rigid adherence to strict quantification!
II. Symbolic Knowledge vs Knowledge by Quantifiable Data!
The most important and exceedingly difficult task of our time is to work on the construction of a new idea of reality. Wolfgang Pauli
How did Western Academia transmute from the "Symbolic Knowledge" of Immanuel Kant, Nietzsche, Gasset, Heschel, and Heidegger to "knowledge-as-quantifiable-data"?!!
The Irony is that Kant, Nietzsche, Ortega Gasset, Heschel, Heidegger, Ernst Cassirer, and the bulk of western philosophy state categorically that symbols - as well as metaphors - are vital for both understanding and knowledge. Abraham Heschel, a prominent leader in the civil rights movement of the 1960s and 1970s who walked with MLK on the Selma march, observed: “Kant has demonstrated that it is utterly impossible to attain knowledge of the world as it is because knowledge is always in the form of categories and these, in the last analysis, are only representational constructions. Yet, most philosophers also state that symbolism is - to a very large extent - outside the realm of cognitive processes, strict quantification and rational analysis. In effect, symbolism and materialist quantification are mutually exclusive principles.
On top of that there are some schools of thought in psychology that embrace symbolism. Both Viktor Frankl and Muzafer Sherif emphasize that schools of thought in psychology as well as scientific disciplines in general are largely separate and disconnected entities in today’s world. Symbols and archetypes are central to Jungian psychology. Mental categories-stereotypes are pivotal in Bargh’s theory of the unconscious. Child development is strong in symbolism.
Stonehenge Had a Secret, Second Purpose All Along
What if the mysterious monument wasn’t just meant for astronomy?
“Stonehenge may have had a second purpose beyond its well-documented astronomical uses.
A new study claims that the monument may have been built in part to unify neighboring people groups in and near the area of its construction.
This idea comes primarily from the fact that many of the stones used in the construction of Stonehenge hail from various locales around the United Kingdom.
Monuments are built for many reasons—both good and bad. Sometimes, they mark a triumph. Others mark heroic defeats. A few mark horrific acts of violence. But nearly all monuments strive to do one thing: unite a people in some kind of solidarity (no matter how misguided that solidarity may be).
Now, a new study from experts at University College London (UCL) and Aberystwyth University suggests that Stonehenge might’ve served a similar unifying purpose beyond its well-documented astronomical uses. This breakthrough comes from the discovery reported earlier this year that the six-ton Alter Stone—the recumbent central megalith at Stonehenge—actually originated from Scotland and not Wales, as previously believed. (Popular Mechanics, by Darren Orf Published: Jan 02, 2025)
Reflections
There are a number of different theories on the function of religions: fear of the unknown; anthropomorphism, social functionalism. There is a consensus-synthesis of Viktor Frankl, William James, and Carl Jung that spiritual experiences – beliefs help people make sense of the world and can create a sense of reality. Throughout the entire history of humanity, religions – which are groups - have formed and reformed. So, it would stand to reason – while religious beliefs are complex, a very salient and significant function of religions is to form groups. Looking at religion from the “groups perspective” does highlight different aspects. Rituals from the perspective of the group then function to gain the submission of the individual through participation in group activities
Lunar Orientation of hunter gatherers vs Solar orientation Stonehenge/Newgrange
Iain McGilChriust observes, "Attention may sound dull, but it is an essential aspect of consciousness. In fact, it governs what it is that we turn out to be conscious of, and therefore plays a part in the coming into being of whatever exists for us".
Lunar orientation of Mesolithic hunter gatherers Scottish Warren fields vs solar orientation of Neolithic Agrarian societies – English Stonehenge and Irish Newgrange passage tomb
Perspective is important in anything, but especially in spirituality which has such "divergent perspectives!" That would also be true of autistics which have an entire spectrum of divergent types all within the category of autism. The Physicist Frank Walczak, echoing the physicist Wolfgang Pauli's statement that "although [particle physics] allows for an acausal form of observation, it actually has no use for the concept of 'meaning'!" observed that "To do full justice to reality, we must engage it from different perspectives. That is the philosophical principle of complementarity. It is a lesson in humility that quantum theory forces to our attention Complementarity is both a feature of physical reality and a lesson in wisdom. You have to view the world in different ways to do it justice, and the different ways can each be very rich, can each be internally consistent, can each have its own language and rules. But they may be mutually incompatible-and to do full justice to reality, you have to take both of them into account."
"God is not what you imagine or what you think you understand. If you understand you have failed!" St. Augustine Karen Armstrong quotes St. Gregory of Nyssa, who believed, “Any attempt to define God clearly “becomes an idol of God and does not make him known.” (p.113) St. Gregory thought “You had to leave behind “all that can be grasped by sense or reason” so that “the only thing left for contemplation is the invisible and the incomprehensible.” (p.113)
Point of order Models/Maps: Beyond the scope of strict materialist-quantification methodology, human consciousness revolves around models.
a. K Gergen emphasizes that "proper knowledge maps-models" accurately reflect the actualities of the real world, including the symbolic, the spiritual, and the social.
b. “To understand something, whether we are aware of it or not, depends on choosing a model!" Iain McGilChrist
Spirituality is unreal! Flawed Materialist Map-Model of Spirituality
The materialist approach, with its rigid adherence to quantification and measurable data, creates a distorted and incomplete "map-model" of spirituality, and generates the maladaptive stereotype that "all spirituality is unreal."
The Core Materialist Argument = “Death is a figment of your imagination”
The Definist Fallacy: The psychologists, William R. Miller and Carl E. Thoresen, state in their article, “Spirituality, religion and health: an emerging field of research”: “A philosophical basis for this perspective is materialism, the belief that there is nothing to study because spirituality is intangible and beyond the senses.” - which creates the illusion and the fallacy that “spirituality is unreal” which is widespread”
The pivotal part of that argument is a fallacy – specifically the “Definist fallacy” because “spirituality is intangible” is a “loaded” term - which constructs an artificial obstacle which obstructs and prevents any real dialogue or communication. However, if you consider the concept of “death” – which, of course, is “intangible” – following the materialist line of argument then “Death becomes a “figment of your imagination” – which is absurd of course.
McGilChrist astutely observed “The scope of inquiry and understanding of the Materialist Doctrine with its rigid adherence to the actually arbitrary principle of quantification and over-emphasis on physiological characteristics is severely restricted and limited in the analyses that can be performed.”
The Mannheim-Maimone Model that political-economic realities shape the social sciences which are “value laden” ideologies and modes of thought – which is in line with the views of McGilChrist. Materialist fixation with quantification is an extremely value-laden mode of thought with a built-in “dehumanizing” factor in that quantification is very inflexible and this very intolerant with a tendency to exclude evidence that contradicts its assumptions, creating a "filter-attention process" that limits our understanding of the world.
Social Sciences have not done a proper assessment of spirituality, religion, or social consciousness for that matter.
Recent posts removed by FB: Music, Dreaming folklore of Native Americans & T’nalak dream weaving of Bla’an & T’boli, Selective Attention, lunar calendar of native Americas, and prophecy n- all of which involved indigenous tribes in one way or another. Censorship has been a problem sicne roughly 2019 – 2020. I have seen complaints to the federal internet office, my legislative representatives, as well as the FBI and DHS for the record. I have been hacked and censored and censored. But when my essay on music was removed (and FB did not respond to requests for review) – from my point of view – FB, academai.edu and the DOJ since they declined my complaint are sick ignorant dirtbags. The problems I have had with academic censorship are so outrageous I feel they deserve attention.
1. FB "We removed your post" Creating Reality and Community - From the Dream in Homer's Odyssey to Native American Dreaming Folklore: Sonenekuiñaji, Parintintin, Chipewyan + T'nalak - Weaving the T'boli-Bla'an dream weaving
2. FB removed this post (Selective attention) "Oct 29, 2024 We removed your content - Why this happened - It looks like you tried to get likes, follows, shares or video views in a misleading way. Charlie Peck Oct 29, 2024 - You shared this on your profile https://www.spirittruthandmeaning.com/selective
3. It never ends - notification from FB - "We removed your post" - an essay about musical research (excerpt included) FB notification: Charlie Peck Oct 26, 2024I, Synopsis of Musical Research – Spiritual and Social Self – counterpoint to Materialist Ideology “Spirituality is a natural human predisposition. It is more primal than institutional religion and concerns a person’s sense of connectedness with self, others, and the world (or cosmos).” (Kate Adams Bishop... For the record, I "appealed" the removal of the Native American dreaming - t'nalak essay - never heard back.
4. On top of that I had a post removed on the lunar calendar of - it was an article by a Native American group on the lunar calendar of hunting gatherer Native American tribes - I was doing research to fill min the contrast between the Scottish Mesolithic Warren Fields monument by hunter gatherers compared to the Neolithic Stonehenge and Irish Newgrange sites of agrarian societies - comparing lunar orientation vs solar orientation.
5. And just yesterday I had a post on prophecy removed by FB. Jenelyn, my (Catholic) partner agreed with my explanation of prophecy (primarily as social activism-social consciousness in line with a mainstream theology school of thought). My neighbor also a religious individual, agreed as well – along with Roby Joy, a 3rd year Bla’an college student.
Preamble: "Proper knowledge maps or mirrors the actualities of the real world." Kenneth Gergen = A "Distorted Map" - or wrong teaching - can be disruptive – unhealthy consequences found in academic misunderstanding of free will!
Perspective: “I am skeptical of science’s presumption of objectivity and definitiveness.” – Antonio Damasio
Detrimental health effects of some academic ideologies, abstractions, and maladaptive stereotypes – from research on Free Will
Research by Kathleen Vohs and Jonathan Schooler showed that “It seems that when people stop believing they are free agents; they stop seeing themselves as blameworthy for their actions. Consequently, they act less responsibly and give in to their baser instincts. Vohs emphasized that this result is not limited to the contrived conditions of a lab experiment. “You see the same effects with people who naturally believe more or less in free will,” she said.
“Further studies by Baumeister and colleagues have linked a diminished belief in free will to stress, unhappiness, and a lesser commitment to relationships. They found that when subjects were induced to believe that “all human actions follow from prior events and ultimately can be understood in terms of the movement of molecules,” those subjects came away with a lower sense of life’s meaningfulness. Early this year, other researchers published a study showing that a weaker belief in free will correlates with poor academic performance…….
The list goes on: Believing that free will is an illusion has been shown to make people less creative, more likely to conform, less willing to learn from their mistakes, and less grateful toward one another. In every regard, it seems, when we embrace determinism, we indulge our dark side.” (There’s No Such Thing as Free Will - But we’re better off believing in it anyway. Story by Stephen Cave Atlantic, JUNE 2016 ISSUE)
Also, from more general studies, there appears to be a correlation between “meaningless” and difficulties handling stress: “People perceive their life as meaningful when they find coherence in the environment. Given that meaning of life is tied to making sense of life events, people who lack meaning would be more threatened by stressful life events than those with a strong sense of meaning in life.
Catherine Hall, in her article, ‘Reading and [w]rocking’: Morality and musical creativity in the Harry Potter fandom, observes, “Wizard rock, often stylized in written form as ‘wrock’, creatively engages with and augments the content world of Harry Potter through musically and lyrically diverse performances. Fan studies centred on Harry Potter have often discussed the application of fictional heroism to real-world issues, and wizard rock musicians are frequently cited as fandom activists. However, there is little analysis of the music, lyrics and performances of wizard rock as it relates to the moral messages of the series…… Similar to their heroes in the books, these musicians imbue their music and their self-images with the series’ morals, historical tropes and archetypes. They make this morality tangible by donating proceeds of compilation albums or music subscription series sales to nonprofit organizations, and by weaving these messages into their music. I argue that the wizard rock community’s application of fictional heroism through music, lyrics and performance encourages fellow Harry Potter fans to embrace heroic qualities in the real world.”
For perspective: The contemporary-modern popularity of Star Wars and Harry Potter, and the numerous other imaginative fandoms, provide -= as sociological evidence - massive data and evidence of the existence of unconscious spiritual symbolism. Rhiannon Grant in The Sacred in Fantastic Fandom, Grant observes in 2001, the British government ran a regular census, but they included a new question about religion. In response, almost 0.8 percent of the total population said they were a “Jedi” or Jedi knight!” (p. 38) Those results were repeated in Australia and New Zealand.
The research in music as social self and spiritual self is remarkable and helpful in highlighting spiritual and religious beliefs.Tianyan Wang states “Since Darwin (1871), more and more scientists believe that human music must be a biological adaptation.”Jay Schulkin, Greta B. Raglan state that "Music is a fundamental part of our evolution – and functional because it facilitates “human contact” and our “social self!” and counterpoint to the materialsit maxim that "All spirituality is unreal" = W R Miller, C E Thoresen “A philosophical basis for this perspective is materialism, the belief that there is nothing to study because spirituality is intangible and beyond the senses.”
As Confucius, a Chinese philosopher and spiritual leader who lived from 551 to 479 BCE, observed long ago, "Signs and symbols rule the world, not words or laws.” As Rollo May observed, psychology and the social sciences have largely sidelined and marginalized symbolism. Both Muzafer Sherif and Viktor Frankl emphasized the fact that the different disciplines of science and different schools of thought are largely separate and disconnected.
Social symbolism has recently emerged in sociology. The Symbolic Interactionism school of thought that emerged from 1890 to 1910, is a sociological theory that focuses on how people create meaning through social interactions create meaning based on the argument that language and symbols construct the social world.
Why is that relevant? In politics and religion as Confucius pointed out symbols and symbolism rule the world The Nazis were masters at manipulating symbols. D Butz observes: "National symbols (e.g., flags, anthems, emblems), like other group symbols
(e.g., religious symbols, political symbols, symbols of teams or organizations), are
conceptual representations of group membership."
Elzbieta Halas states, “communicative action is a collective process. Basically, the life of a group is organized around communication. More profoundly, groups exist only on the ground of common symbolization of their members.” (Social Symbolism Forms and Functions). Universally in early myths, concepts of order and justice were pivotal.
This essay explores diverse ways in which individuals understand and experience spirit and spirituality, and provides a synthesis of renowned thinkers Carl Jung, William James, Emile Durkheim and Viktor Frankl, alongside personal narratives from poets, spiritual people and individuals.
1. Spirit and the Creation of Meaning and Reality: Spirit, spiritual processes, and religious beliefs play a crucial role in shaping meaning, a sense of reality, and ultimately, our understanding of truth.
a. Emile Durkheim emphasized the role of religious and spiritual beliefs in creating social ideals like morality, truth, justice, and equality - as expressions of “social forces”
b. Carl Jung observed that spirit gives meaning to human life.
c. William James stated that spiritual experiences can create a "sense of reality" - shaping our vital attitudes.
d. Viktor Frankl who stated his philosophy in terms of the drive of the “Will to meaning” and meaning-seeking as stemming from our spiritual nature focused on goal orientation, creativity, faith, love, and self-transcendence.
2. Universal Beliefs and the Power of Spiritual Experiences
Spiritual experiences help make sense of the world.
Spiritual beliefs provide a major source of motivation.
Spirituality is a source of creativity and energy.
Recent posts removed by FB: Music, Dreaming folklore of Native Americans & T’nalak dream weaving of Bla’an & T’boli, Selective Attention, lunar calendar of native Americas, and prophecy n- all of which involved indigenous tribes in one way or another. Censorship has been a problem sicne roughly 2019 – 2020. I have seen complaints to the federal internet office, my legislative representatives, as well as the FBI and DHS for the record. I have been hacked and censored and censored. But when my essay on music was removed (and FB did not respond to requests for review) – from my point of view – FB, academai.edu and the DOJ since they declined my complaint are sick ignorant dirtbags. The problems I have had with academic censorship are so outrageous I feel they deserve attention.
1. FB "We removed your post" Creating Reality and Community - From the Dream in Homer's Odyssey to Native American Dreaming Folklore: Sonenekuiñaji, Parintintin, Chipewyan + T'nalak - Weaving the T'boli-Bla'an dream weaving
2. FB removed this post (Selective attention) "Oct 29, 2024 We removed your content - Why this happened - It looks like you tried to get likes, follows, shares or video views in a misleading way. Charlie Peck Oct 29, 2024 - You shared this on your profile https://www.spirittruthandmeaning.com/selective
3. It never ends - notification from FB - "We removed your post" - an essay about musical research (excerpt included) FB notification: Charlie Peck Oct 26, 2024I, Synopsis of Musical Research – Spiritual and Social Self – counterpoint to Materialist Ideology “Spirituality is a natural human predisposition. It is more primal than institutional religion and concerns a person’s sense of connectedness with self, others, and the world (or cosmos).” (Kate Adams Bishop... For the record, I "appealed" the removal of the Native American dreaming - t'nalak essay - never heard back.
4. On top of that I had a post removed on the lunar calendar of - it was an article by a Native American group on the lunar calendar of hunting gatherer Native American tribes - I was doing research to fill min the contrast between the Scottish Mesolithic Warren Fields monument by hunter gatherers compared to the Neolithic Stonehenge and Irish Newgrange sites of agrarian societies - comparing lunar orientation vs solar orientation.
5. And just yesterday I had a post on prophecy removed by FB. Jenelyn, my (Catholic) partner agreed with my explanation of prophecy (primarily as social activism-social consciousness in line with a mainstream theology school of thought). My neighbor also a religious individual, agreed as well – along with Roby Joy, a 3rd year Bla’an college student.
Being consistent, detailed and fairly well documented, the personal spiritual experiences serve as a powerful testament to the intersection of spirituality, perception, and real-world events.
A. The "What a Nightmare" Prophecy
The document recounts the author's experience in 1981, when he provided on October 18, 1981 a detailed warning to the FBI of an impending act of terrorism by the Weathermen.
The prophecy, known as the "What a Nightmare" prophecy, included details about the group, their methods, the location of the attack, and the number of officers involved.
The prophecy eerily came to life two days later when Katherine Boudin, a former leader of the Weathermen, was arrested after a failed Brink's truck heist and ensuing shootout.
The author emphasizes the symbolic elements of the prophecy, which he believes connect to Christian spiritual themes and the biblical parable of the Mustard Seed.
B. Background: details illustrations of precognitive dreams and perceptions, including:
A dream about Pakistan and nuclear war, which coincided with India's attack against Islamic Jihadists in Pakistan.
A hybrid dream-perception about the "incel" terrorist attack in Canada.
Dreams about Libya and the Muslim lone terrorist attack in Strasbourg, France.
A dream about Dudayev, the Chechen leader, which matched details of his death.
A dream a bomb in Fredericksburg, that matched details of woman's death by a bomb.
A warning to FBI agent McElwee about a "domestic terrorist" threat involving a "bomb," which was related to the Nashville bombing on Christmas Day 2020.
A detailed warning to the FBI in 1981 about an impending attack by the Weathermen terrorist group, which proved accurate.
A warning to the FBI before the assassination attempt on President Reagan.
A warning to the CIA before 9/11.
Dawkins' claim that "gene selfishness will usually give rise to selfishness in individual behavior" is a false premise. Dawkins' theory oversimplifies the interplay between biological drives and environmental factors, neglecting the influence of social and spiritual forces. There are numerous studies and examples to demonstrate that compassion and altruism are not merely "limited forms" but rather fundamental aspects of human nature and social well-being.
2. The Importance of Compassion and Spirituality:
The significance of compassion, arguing that it is not a mere byproduct of genetic programming but a key driver of prosocial behavior and social cohesion. Research showing a strong correlation between spirituality and compassion, emphasizing that spirituality, beyond religiosity, fosters a deeper sense of concern for others.
The materialist tendency to dismiss spirituality as "unreal" is unhealthy. Historically for tens of thousands of years spirituality has been a vital aspect of human experience and social structure. Historically, the social-moral order and spiritual-religious beliefs have been intimately connected – which materialist ideology undermines. “The forces before which the believer bows are not simple physical energies, such as are presented to the sense and the imagination; they are social forces,” Emile Durkheim Social perception-consciousness is social order: Ramon Reyes highlights the unifying aspect of spirituality in prehistoric Philippine societies and early human societies: “In sum, social and moral order encompasses the living the dead the deities and the spirits.”
3. The Role of Social Consciousness and Group Dynamics:
The materialist bias against social consciousness and collective consciousness as well as "group mind" is unhealthy. Social consciousness is a real and powerful force that shapes human behavior and social order. Social psychology's focus on experimenter-created groups neglects the importance of natural groups and the intense emotions that drive group dynamics. There are numerous examples like the Battle of the Somme and the Chosin Reservoir Battle to demonstrate the powerful bonds and motivations that arise within groups, often exceeding individual self-interest.
4. Truncated summary of arguments refuting the “limited form argument”
“a limited form of altruism at the level of individual animals."
1. Studies of compassion from Oxford Handbook of Compassion – which demonstrate the importance and relevance of compassion for social well-being
2. Sprecher and Fehr article showing spirituality is correlated with compassion
3. Saslow, et al, studies of compassion – showing a correlation between spirituality and compassion – with religiosity being somewhat of a distinct category.
4. WWI Battle of the Somme with British 50,000 casualties in one day is not limited
“This is a powerful critique of Dawkins' concept of the “selfish gene”. Your approach highlights the essential contradiction between extreme individualism, rooted in biological explanations, and sympathetic social building forces. Your view that Dawkins' genetic selfishness is a “fallacy” is interesting. By anthropomorphizing genes as inherently selfish, Dawkins risks oversimplifying the complex interplay between biological drives and environmental factors. This approach does lead to the ‘academic norms’ you mention, whereby some people believe that genetic selfishness justifies certain antisocial or competitive behaviours.” (Lilly (Columbia University)
Saslow explains that both the standard and kin selection theories fall short of a proper model of altruistic behavior.in terms of evolutionary traits. "Although useful, these theories do not fully explain why individuals would behave altruistically toward strangers in anonymous contexts in which there is little chance of future reciprocity or reputational gain."
Truncated summary of arguments refuting the “limited form argument”
“a limited form of altruism at the level of individual animals."
1. Studies of compassion from Oxford Handbook of Compassion – which demonstrate the importance and relevance of compassion for social well-being
2. Sprecher and Fehr article showing spirituality is correlated with compassion
3. Saslow, et al, studies of compassion – showing a correlation between spirituality and compassion – with religiosity being somewhat of a distinct category.
4. WWI Battle of the Somme with British 50,000 casualties in one day is not limited
C. Extreme Individualism and Narcissism.
A Narcissistic Epidemic: The Use of the Term Epidemic
Is modern life making us more narcissistic? And if so, why? We agree with Paris (2014, pp. 220 –226) that the answer to the first question is yes. In fact, as we demonstrate below, the case for increasing narcissism is even stronger than presented in his article. On the second question, we agree that expressive individualism and lack of social support play key roles in this increase. However, we question the idea that therapy is building narcissism.
The Use of the Term Epidemic: Given this evidence, especially the tripling of the lifetime prevalence of NPD, we do not believe that using the term epidemic (in The Narcissism Epidemic, Twenge & Campbell, 2009) is “over-drawn” (Paris, 2014, p. 222). That is especially true in light of the definition of the word epidemic, which is any affliction “affecting an atypically large number of individuals within a population” (Merriam-Webster Dictionary, 2012). (The Narcissism Epidemic: Commentary on Modernity and Narcissistic Personality Disorder Jean M. Twenge San Diego State University Joshua D. Miller and W. Keith Campbell University of Georgia)
Narcissism: “It has long been
Jeremiah and Judah: The southern kingdom of Judah fell during Jeremiah's prophetic ministry (586 BC), having been threatened for many years by outside powers—first Assyria and Egypt and then by their eventual conquerors, Babylon. Jeremiah found himself addressing a nation hurtling headlong toward judgment from God.
George Barton; How the Babylonian Exile and Jeremiah influenced Jewish thinking and theology:
“The influence of the Babylonian exile is discernible in three great realms of life: (I) in the apprehension of religious truth; (2) in the outward organization of the religious life; and (3) in the standards of public morals. We shall endeavor briefly to treat each of these points, but before doing so a few words are necessary with reference to the nature of the exile it." (INFLUENCE OF THE BABYLONIAN EXILE ON THE RELIGION OF ISRAEL, PROFESSOR GEORGE A. BARTON, PH.D.)
The Potter's House: Jeremiah’s Potter’s House Prophecy -Historical Situation Sense, & Shaping Social-Collective Consciousness
All the Prophets spoke "in the Holy Spirit"; and the most characteristic sign of the presence of the Holy Spirit is the gift of prophecy, in the sense that the person upon whom it rests beholds the past and the future.
In Judaism, the Holy Spirit (Hebrew: רוח הקודש, ruach ha-kodesh) refers to the divine force, quality, and influence of God over the universe or over God's creatures, in given contexts.wikipedia)
The Holy Spirit of Christ
The synoptic Gospels, generally have less to say about the Holy Spirit than the gospel of John. The Gospel of Mark has the least to say and mentions the Holy spirit only six times. Like all the Gospels, Mark highlights baptism by the spirit as the hallmark of Jesus. In fact, that is the highlight of Mark’s writing about the Holy spirit – that the work of Christ is superior and better precisely because he baptizes in the Holy Spirit, not just water. Luke mirrors what Mark says in Chapter 24 verse 49: The “promise of the Father” is the baptism of the Holy Spirit.” 1 John 2:27 says "the anointing which you have received of him abides in you" (1 John 2:27). The metaphor for “baptism with the Holy Spirit” became in “Christianity” a pivotal aspect of “Christ.” The metaphor takes the idea of purification of the human body through baptism with water and extends it to purification of the human spirit by baptism in the Holy Spirit.
This essay on Jeremiah centers on the frequent focus in Christian theology on social consciousness (i.e. covenant) and social activism - as in justice, etc. I add – of course – that the Holy Spirit as an important aspect of prophecy. I point out that viewing prophecy solely and entirely as a prediction diminishes the true nature of prophecy - and social consciousness as force
Congregation & Social Consciousness Perspective in Prophecy
The ideal of the prophets is not a church or congregation of worshiping believers, but a community, society, or state of god like men and women living in love and truth together under the Messiah as king, who is filled with the spirit of God, exercising justice and judgment toward the poor and helpless (Isa. 9: I-7; I1: 1-5)
The Potter's House: Jeremiah’s Potter’s House Prophecy -Historical Situation Sense, & Shaping Social-Collective Consciousness
Jeremiah talks about the compulsion and coercion he felt that compelled him to speak and act: “If I say, “I will not mention him (God), or speak any more in his name, there is in my heart as it were a burning fire shut up in my bones, and I am weary with holding it in, and I cannot.” (Jeremiah 20:9) In Jeremiah’s prophecy deep seated emotions were involved and presumably social instincts as well. In spite of persecution, Jeremiah persists in his behaviors. Yet, Jeremiah seems to believe that God would not put him through what he went through, and questions why he is, in fact, being subjected to persecution. Jeremiah complains that God has deceived him and because of that “I am in derision daily, everyone mocketh me” (Jeremiah 20: 7)
Jeremiah: “18 This is the word that came to Jeremiah from the Lord: 2 “Go down to the potter’s house, and there I will give you my message.” 3 So I went down to the potter’s house, and I saw him working at the wheel. 4 But the pot he was shaping from the clay was marred in his hands; so the potter formed it into another pot, shaping it as seemed best to him. 5 Then the word of the Lord came to me. 6 He said, “Can I not do with you, Israel, as this potter does?” declares the Lord. “Like clay in the hand of the potter, so are you in my hand, Israel. 7 If at any time I announce that a nation or kingdom is to be uprooted, torn down and destroyed, 8 and if that nation I warned repents of its evil, then I will relent and not inflict on it the disaster I had planned. 9 And if at another time I announce that a nation or kingdom is to be built up and planted, 10 and if it does evil in my sight and does not obey me, then I will reconsider the good I had intended to do for it.”
In Judaism, the Holy Spirit (Hebrew: רוח הקודש, ruach ha-kodesh) refers to the divine force, quality, and influence of God over the universe or over God's creatures, in given contexts.
The Holy Spirit of Christ - The synoptic Gospels, generally have less to say about the Holy Spirit than the gospel of John. The Gospel of Mark has the least to say and mentions the Holy spirit only six times. Like all the Gospels, Mark highlights baptism by the spirit as the hallmark of Jesus. In fact, that is the highlight of Mark’s writing about the Holy spirit – that the work of Christ is superior and better precisely because he baptizes in the Holy Spirit, not just water. Luke mirrors what Mark says in Chapter 24 verse 49: The “promise of the Father” is the baptism of the Holy Spirit.” 1 John 2:27 says "the anointing which you have received of him abides in you" (1 John 2:27). The metaphor for “baptism with the Holy Spirit” became in “Christianity” a pivotal aspect of “Christ.” The metaphor takes the idea of purification of the human body through baptism with water and extends it to purification of the human spirit by baptism in the Holy Spirit.
This essay on Jeremiah centers on the frequent focus in Christian theology on social consciousness (i.e. covenant) and social activism - as in justice, etc. I add – of course – that the Holy Spirit as an important aspect of prophecy. I point out that viewing prophecy solely and entirely as a prediction diminishes the true nature of prophecy - and social consciousness as force
The ideal of the prophets is not a church or congregation of worshiping believers, but a community, society, or state of god like men and women living in love and truth together under the Messiah as king, who is filled with the spirit of God, exercising justice and judgment toward the poor and helpless (Isa. 9: I-7; I1: 1-5)
The Potter's House: Jeremiah’s Potter’s House Prophecy -Historical Situation Sense, & Shaping Social-Collective Consciousness
George Barton; How the Babylonian Exile and Jeremiah influenced Jewish thinking and theology: “The influence of the Babylonian exile is discernible in three great realms of life: (I) in the apprehension of religious truth; (2) in the outward organization of the religious life; and (3) in the standards of public morals. We shall endeavor briefly to treat each of these points, but before doing so a few words are necessary with reference to the nature of the exile it." (INFLUENCE OF THE BABYLONIAN EXILE ON THE RELIGION OF ISRAEL, PROFESSOR GEORGE A. BARTON, PH.D.)
Congregation & Social Consciousness Perspective in Prophecy
Jeremiah talks about the compulsion and coercion he felt that compelled him to speak and act: “If I say, “I will not mention him (God), or speak any more in his name, there is in my heart as it were a burning fire shut up in my bones, and I am weary with holding it in, and I cannot.” (Jeremiah 20:9) In Jeremiah’s prophecy deep seated emotions were involved and presumably social instincts as well. In spite of persecution, Jeremiah persists in his behaviors. Yet, Jeremiah seems to believe that God would not put him through what he went through, and questions why he is, in fact, being subjected to persecution. Jeremiah complains that God has deceived him and because of that “I am in derision daily, everyone mocketh me” (Jeremiah 20: 7)
The Four Primary Drives: The Need for Meaning, the Need to Belong, the Need for Ideology, and the Spiritual Drive
My argument is that religious beliefs are primarily created and generated by four very basic and fundamental “Needs” or “Drives.” From a rather practical and pragmatic approach, in general, religions could be said to involve meaning or purpose, others and relationships, as well as structures and principles for both meaning, relationships, and group coherence and integrity. A general understanding of religious beliefs would seem relevant and significant in understanding spirituality and spiritual processes - which are separate from some of the processes involved in group-related ideological processes which too often dominate spiritual-religious beliefs with overt aggressive tendencies - yet still associated.
1. Need for Meaning: “The meaning of life is to give life a meaning!” – is a quintessential illustration the of the iconic psychoanalyst, Viktor Frankl’s, theory of the human mind! (p. 22 Will) Frankl’s primary principle is that human beings have a Will to Meaning!”
2. The Need to Belong is deeply rooted in human consciousness. As the prominent social psychologist, Roy Baumeister, observed that “It is apparent that people have a deeply rooted need to have contact with other people.” (p.14 Meanings) Baumeister and Leary forcefully argue: “We [Baumeister and Leary] suggest that belongingness can be almost as compelling a need as food and that human culture is significantly conditioned by the pressure to provide belongingness.” (p 498 need)
3. a. Need for Ideology: Religions, as everybody knows are ideologies, the same as political ideologies such as communism or capitalism. In his writing about the politics of emerging countries, Clifford Geertz, an icon of anthropology, argues that religious, ethnic, and nationalistic ideologies are "primordial forces" at work in history and political society.
b. Human beings need order and structure. The social psychologists Michael Hogg and Dominic Abrams, observe that without processes in the mind that put order and organize the multitude of stimuli and experiences, "We would be overwhelmed and paralyzed by overstimulation.” In their book on social identity they emphasize that every psychological ‘theory’, in one form or another, ‘assumes’ that the mind “imposes order” and structure for the processes operating in the mind. (p.17 soc id)
4. Spiritual Experiences and Beliefs as Making sense of the World and Synthesis-Consensus Function: Any objective view of spiritual and religious beliefs – of the myths, the narratives, the parables and the teachings – it would be self-evident that these beliefs “made sense of the world. On top of that there is the Synthesis-Consensus of Frankl, James, and Jung that spiritual experiences [spirit] creates meaning and constructs a sense of reality and makes sense of the world
Introduction - Outline: Trump's Hate Speech and its Impact on Violence
1. Trump's Hate Speech and its Impact on Violence: highlights of three studies:
• James Piazza's study: This study concludes that hate speech by politicians is a significant driver of domestic terrorism, increasing the rate of attacks by almost nine-fold.
• Hodwitz and Massingale's study: This study shows that Trump's derogatory messaging created an "othering" dynamic, leading to an increase in attacks targeting specific groups.
• Nacos, Shapiro, and Bloch-Elkon's study: This study found a direct correlation between Trump's online and offline hate speech and his followers' aggressive rhetoric, violent threats, and actual violence against his declared "enemies," particularly minorities, the media, and opposing politicians.
2. Trump's Use of Scapegoating and Ingroup-Outgroup Dynamics:
• Trump, like Hitler, employed scapegoating techniques to vilify "outgroups" (minorities, immigrants, the media) and create a sense of fear and division.
• The power of the ingroup-outgroup syndrome, where individuals identify strongly with their group and perceive outsiders as threats and trigger powerful emotions too often as extreme forms and a potential for violence.
3. Social Consciousness, Materialist Ideology: Surge in Anti-Social Violence Since Trump's Rise
• The materialist perspective in social psychology has neglected the importance of social consciousness and group dynamics, leading to a “restricted and limited” worldviews of human behavior.
• The materialist ideology, with its emphasis on quantification and individualism, has contributed to a decline in pro-social values and an increase in anti-social behaviors.
• The essay contains a detailed timeline showing a significant increase in school shootings, mass shootings, hate crimes, and other anti-social behaviors since Trump entered politics in 2015. He argues that this surge is directly linked to Trump's rhetoric and policies, which have normalized hate speech, division, and violence.
4. The Impact of Trump's Policies on Social Order:
• highlights of several examples of Trump's policies that have exacerbated social tensions and contributed to a climate of fear and instability:
• Family separation policy: This policy deliberately separated children from their parents, causing immense trauma and fueling anger and resentment.
• Appointment of Pete Hegseth as Defense Secretary: This appointment raised concerns about Trump's commitment to democratic values and his potential to militarize the country.
• Betrayal of the Kurds: This action undermined US credibility and created a dangerous power vacuum in the region, potentially leading to further instability and conflict.
The approach, in nutshell, is that spirit, spiritual processes, and religious beliefs create meaning and a sense of reality, and ultimately Meaning Structures, Reality, and Truth – A Synthesis of the thoughts and theories of Viktor Frankl, Carl Jung, Emile Durkheim, and William James!
1, Emile Durkheim, a founding father of sociology, in his 1912 The Elementary Forms of Religious Life, emphasized that religious and spiritual beliefs create social ideals, such as Morality, as well as Compassion Truth, Justice, Equality, and Righteousness!
2. Carl Jung, a psychoanalyst and contemporary of Sigmund Freud, observed that "Spirit gives meaning to his [man's] life" (CW8:643)
3. William James emphasizes in his classic work, originally published in 1902, The Varieties of Religious Experiences that "They [spiritual experiences] determine our vital attitude as decisively as the vital attitude of lovers is determined by the habitual sense...… (P.47) William James goes on to say that religious experiences and spiritual experiences create and generate a “sense of reality” (p.48)
4. Paul Wong, observes: “Frankl considers meaning seeking as stemming from one’s spiritual nature.” Dr. Paul Wong elaborates Viktor Frankl's views regarding the nature and characteristics of spiritual or noetic (from nous)processes: "The noetic (spiritual, specifically human) dimension contains such qualities as our will to meaning [Frankl's central concept of humanity’s primary drive] our goal orientation, ideas and ideals, creativity, imagination, faith, love that goes beyond the physical, a conscience beyond the superego, self-transcendence, commitments, responsibility, a sense of humor, and the freedom of choice making." (Fabry 1994 pp.18-19) (p.156) (anthology, Meaning in Positive and Existential Psychology (2014), edited by Batthyany and Russo-Netzer, p.156)
Setting the Stage: Flawed Maps-Models in Social Sciences Point of Order: at the moment the social sciences do not have a proper “map” or “model” 1. of religion 2. Of social identity theory (Besides Dawkin’s Flawed Model)
1. Iain McGilChrist, Muzafer Sherif, Kant state that real world context is vital- People are the only source for true real-world context for spiritual-religious beliefs.
2 a. "Proper knowledge maps or mirrors the actualities of the real world!!" –
2 b. “To understand something, whether we are aware of it or not, depends on choosing a model!" Iain McGilChrist
Selective attention is a fundamental aspect of human consciousness that shapes how we perceive and interact with reality. Research shows that attention, intention, and motivation are intricately connected, with emotions playing a crucial role in directing attention to significant stimuli. Neuroscience concludes that selective attention emerged through evolution as a design feature of our complex sensorimotor system.
What makes selective attention important is that as William, James pointed out – and neuroscience has confirmed – to focus attention requires ignoring and excluding other stimuli and information. Selective attention can influence academic and scientific perspectives, as researchers tend to focus on specific aspects – particularly the materialist tendency to focus on physiological data while excluding information that doesn’t fir that framework or fit neatly into laboratory experiments – such as symbolism (Rollo May), social activities and group related emotions (Kay Deaux – social identity theory), producing extreme individualism (Hay, Gergen, etc.), as well as inadequate models for spirituality and religion!
Iain McGilChrist observes that the materialist “rigid adherence” to strict quantification and laboratory actually “restricts and limits” data and informaiton available for analysis. Jeremiah Lasquety-Reyes, author and expert on Filipino ethics stated “this extreme adherence to materialism is too restrictive and limiting, and frankly fails to capture so many richer aspects of human experience and psychology.” Buddha observed “We become what we think” – so “restricted and limited” applies not just to information and data but to awareness as well. My argument is that accepting the widespread assumption that “science equates to quantification – which may be true for physic or chemistry but excludes social knowledge as Gergen, Maimone, E. Halas)
As Iain McGilchrist observes, attention is “boring” - but pivotal. As DiSalvo emphasizes – there are two sides to the selective attention coin – 1. the focus of attention and 2. the exclusion of other information. William James is famous for the insight that the world is “one great blooming, buzzing confusion” (to an infant). Understanding the selective attention process can help our understanding of various fields, including religious and spiritual beliefs - which it has not been applied to – in particular to early spiritual - religious beliefs such as the hunter gatherer beliefs in animal spirits which from a purely psychological-social viewpoint served to focus attention on animals – their source of sustenance and survival. That is a good counterpoint to the pervasive maladaptive idea of the “supernatural” or supernatural beings”. It si supernatural because - first by definition it is a fallacy, specifically the Definist fallacy. The definition of the supernatural is that it is outside the scope of science which makes it a loaded term. Secondly, the supernatural comes with baggage such as powers, absolute knowledge, etc.
Preview: Lunar orientation vs Solar Orientation: The archaeological evidence reveals a fascinating contrast in astronomical orientations between different ancient societies. The Warren Fields site in Scotland, dating back 10,000 years, represents the world's oldest known calendar with a lunar orientation used by hunter-gatherer societies. This lunar focus was similarly reflected in Native American hunter-gatherer cultures, where most tribes reckoned 12 moons to a year. In contrast, later agrarian societies developed more solar-oriented structures, as evidenced by Stonehenge's solar corridor and Newgrange's midwinter sunrise alignment. This shift from lunar to solar symbolism, particularly visible in the transition from Stonehenge 2 to Stonehenge 3, suggests fundamental changes in “selective attention” toward an agrarian focus which changes peoples’ orientation.
A major characteristic of symbols is that symbols condense and encode information. D. Balaganapath emphasizes that “A symbol reduces the enormous complexity of communication by using a concrete sign as a kind of shorthand for a complex of interrelated concepts, ideas, and values systems..,. Because of this, symbols make the easy transmission of culture possible.”
“The meanings that these symbolic forms transmit are complex. Instead of standing for a single referent, they evoke a variety of meanings, some of which may be ambiguous. At times they evoke powerful emotions and can often both unite and disrupt social groups.”
David A. Butz observes, “National symbols often do not only represent the general concept “nation,” but also condense the knowledge, values, history, and memories associated with one’s nation.” – which mirrors D. Balaganapath statements about National symbols.
This dovetails with unconscious research by John Bargh on mental categories and social perception: “Mental categories are absolutely essential for simplifying and understanding the information-rich environment, the express link between perception [of the environment] and action probably exists for a good adaptive reason.”
Symbolism and Kant’s Symbolic Knowledge: D. Balaganapath provides an excellent synopsis of the role of symbols” “Our contact with the world outside is based on symbols. Our language is nothing but symbols. The scripts are still more so. Our art, our poetry, in fact, every aspect of life is based on symbols: We think in symbols, we act in symbols
We think in symbols, we act in symbols
We live in symbols, we learn in symbols
Not surprisingly, Kant, Nietzsche, Ortega Gasset, Heschel, Heidegger state categorically that symbols and in particular Kant’s Symbolic Knowledge are vital for human understanding as well as knowledge. Immanuel Kant, an Enlightenment German philosopher (1724–1804), created the theory of “symbolic knowledge.” John Glenn stresses that Kant’s assessment of symbolism focused on “basic concepts (the categories and the ideas of reason) which the human mind employs can only come to be conceived because they are capable of being first presented in concrete symbolic form!”
National Symbols, Patriotism and Emotions that Energize National Symbols
Relative to political symbols, David A. Butz states “National symbols pervade most contemporary societies, and public policies encourage the displays of these symbols, yet little research has considered the psychological and social effects of exposure to national symbols. Butz goes on to emphasize that “As Firth and others (e.g., Hartung, 1960) have emphasized in their theorizing on the function of general symbols, national symbols often do not only represent the general concept “nation,” but also condense the knowledge, values, history, and memories associated with one’s nation. Further, it is clear that national symbols also hold the potential to represent the strong emotional attachments felt for one’s nation (Billig, 1995; Firth, 1973).” Jung, Frankl, and William James make the same point – except in regard to spiritual symbolism – that unconscious spiritual symbolism energizes beliefs - and behavior
(National Symbols as Agents of Psychological and Social Changepops_725 779..804, David A. Butz) I should add briefly – that idea is consistent with Bargh’s theory of automated social perception linked to actions = social consciousness.
Jeremiah Lasquety-Reyes, author & widely quoted expert on Filipino ethics - in an email reply to me, “Hi Charles, I completely agree with you that this extreme adherence to materialism is too restrictive and limiting, and frankly fails to capture so many richer aspects of human experience and psychology. It leaves the field of psychology all the poorer. I am myself looking for a framework that helps me confront it. Partly, I think an alternative metaphysics is needed, one that respects the reality and meaning of things like love, relationships, and the profound reality of other people as people and not just as a compound of atoms, chemicals, and neurons firing. Glad that we're on the same page!”
Iain McGilChrist also emphasizes that “The scope of inquiry and understanding of the Materialist Ideology with its rigid adherence to the actually arbitrary principle of quantification and over-emphasis on physiological characteristics severely “restricts and limits” data available and the analyses that can be performed.”
Half of human conscious is not strictly quantifiable: hope, art, dreams, music, poetry, true love, awe-wonder, freedom, ideals, justice, - not to mention death. I would briefly question how a methodology – described by McGilChrist in terms of a “rigid adherence to quantification” – which is appropriate to physics or chemistry - got applied to human consciousness is mindboggling.
I believe a historical perspective is necessary to grasp the situation. The focus of this essay is an inherent conflict between Kant’s Symbolic Knowledge - which philosophers now accept as a pivotal theory for human consciousness – and the materialist fixation with quantification. That being said, all the philosophers also agree that symbolism is outside rational analysis and in particular outside the materialist methodology and its “rigid adherence to strict quantification!
II. Symbolic Knowledge vs Knowledge by Quantifiable Data!
The most important and exceedingly difficult task of our time is to work on the construction of a new idea of reality. Wolfgang Pauli
How did Western Academia transmute from the "Symbolic Knowledge" of Immanuel Kant, Nietzsche, Gasset, Heschel, and Heidegger to "knowledge-as-quantifiable-data"?!!
The Irony is that Kant, Nietzsche, Ortega Gasset, Heschel, Heidegger, Ernst Cassirer, and the bulk of western philosophy state categorically that symbols - as well as metaphors - are vital for both understanding and knowledge. Abraham Heschel, a prominent leader in the civil rights movement of the 1960s and 1970s who walked with MLK on the Selma march, observed: “Kant has demonstrated that it is utterly impossible to attain knowledge of the world as it is because knowledge is always in the form of categories and these, in the last analysis, are only representational constructions. Yet, most philosophers also state that symbolism is - to a very large extent - outside the realm of cognitive processes, strict quantification and rational analysis. In effect, symbolism and materialist quantification are mutually exclusive principles.
On top of that there are some schools of thought in psychology that embrace symbolism. Both Viktor Frankl and Muzafer Sherif emphasize that schools of thought in psychology as well as scientific disciplines in general are largely separate and disconnected entities in today’s world. Symbols and archetypes are central to Jungian psychology. Mental categories-stereotypes are pivotal in Bargh’s theory of the unconscious. Child development is strong in symbolism.
Stonehenge Had a Secret, Second Purpose All Along
What if the mysterious monument wasn’t just meant for astronomy?
“Stonehenge may have had a second purpose beyond its well-documented astronomical uses.
A new study claims that the monument may have been built in part to unify neighboring people groups in and near the area of its construction.
This idea comes primarily from the fact that many of the stones used in the construction of Stonehenge hail from various locales around the United Kingdom.
Monuments are built for many reasons—both good and bad. Sometimes, they mark a triumph. Others mark heroic defeats. A few mark horrific acts of violence. But nearly all monuments strive to do one thing: unite a people in some kind of solidarity (no matter how misguided that solidarity may be).
Now, a new study from experts at University College London (UCL) and Aberystwyth University suggests that Stonehenge might’ve served a similar unifying purpose beyond its well-documented astronomical uses. This breakthrough comes from the discovery reported earlier this year that the six-ton Alter Stone—the recumbent central megalith at Stonehenge—actually originated from Scotland and not Wales, as previously believed. (Popular Mechanics, by Darren Orf Published: Jan 02, 2025)
Reflections
There are a number of different theories on the function of religions: fear of the unknown; anthropomorphism, social functionalism. There is a consensus-synthesis of Viktor Frankl, William James, and Carl Jung that spiritual experiences – beliefs help people make sense of the world and can create a sense of reality. Throughout the entire history of humanity, religions – which are groups - have formed and reformed. So, it would stand to reason – while religious beliefs are complex, a very salient and significant function of religions is to form groups. Looking at religion from the “groups perspective” does highlight different aspects. Rituals from the perspective of the group then function to gain the submission of the individual through participation in group activities
Lunar Orientation of hunter gatherers vs Solar orientation Stonehenge/Newgrange
Iain McGilChriust observes, "Attention may sound dull, but it is an essential aspect of consciousness. In fact, it governs what it is that we turn out to be conscious of, and therefore plays a part in the coming into being of whatever exists for us".
Lunar orientation of Mesolithic hunter gatherers Scottish Warren fields vs solar orientation of Neolithic Agrarian societies – English Stonehenge and Irish Newgrange passage tomb
Perspective is important in anything, but especially in spirituality which has such "divergent perspectives!" That would also be true of autistics which have an entire spectrum of divergent types all within the category of autism. The Physicist Frank Walczak, echoing the physicist Wolfgang Pauli's statement that "although [particle physics] allows for an acausal form of observation, it actually has no use for the concept of 'meaning'!" observed that "To do full justice to reality, we must engage it from different perspectives. That is the philosophical principle of complementarity. It is a lesson in humility that quantum theory forces to our attention Complementarity is both a feature of physical reality and a lesson in wisdom. You have to view the world in different ways to do it justice, and the different ways can each be very rich, can each be internally consistent, can each have its own language and rules. But they may be mutually incompatible-and to do full justice to reality, you have to take both of them into account."
"God is not what you imagine or what you think you understand. If you understand you have failed!" St. Augustine Karen Armstrong quotes St. Gregory of Nyssa, who believed, “Any attempt to define God clearly “becomes an idol of God and does not make him known.” (p.113) St. Gregory thought “You had to leave behind “all that can be grasped by sense or reason” so that “the only thing left for contemplation is the invisible and the incomprehensible.” (p.113)
Point of order Models/Maps: Beyond the scope of strict materialist-quantification methodology, human consciousness revolves around models.
a. K Gergen emphasizes that "proper knowledge maps-models" accurately reflect the actualities of the real world, including the symbolic, the spiritual, and the social.
b. “To understand something, whether we are aware of it or not, depends on choosing a model!" Iain McGilChrist
Spirituality is unreal! Flawed Materialist Map-Model of Spirituality
The materialist approach, with its rigid adherence to quantification and measurable data, creates a distorted and incomplete "map-model" of spirituality, and generates the maladaptive stereotype that "all spirituality is unreal."
The Core Materialist Argument = “Death is a figment of your imagination”
The Definist Fallacy: The psychologists, William R. Miller and Carl E. Thoresen, state in their article, “Spirituality, religion and health: an emerging field of research”: “A philosophical basis for this perspective is materialism, the belief that there is nothing to study because spirituality is intangible and beyond the senses.” - which creates the illusion and the fallacy that “spirituality is unreal” which is widespread”
The pivotal part of that argument is a fallacy – specifically the “Definist fallacy” because “spirituality is intangible” is a “loaded” term - which constructs an artificial obstacle which obstructs and prevents any real dialogue or communication. However, if you consider the concept of “death” – which, of course, is “intangible” – following the materialist line of argument then “Death becomes a “figment of your imagination” – which is absurd of course.
McGilChrist astutely observed “The scope of inquiry and understanding of the Materialist Doctrine with its rigid adherence to the actually arbitrary principle of quantification and over-emphasis on physiological characteristics is severely restricted and limited in the analyses that can be performed.”
The Mannheim-Maimone Model that political-economic realities shape the social sciences which are “value laden” ideologies and modes of thought – which is in line with the views of McGilChrist. Materialist fixation with quantification is an extremely value-laden mode of thought with a built-in “dehumanizing” factor in that quantification is very inflexible and this very intolerant with a tendency to exclude evidence that contradicts its assumptions, creating a "filter-attention process" that limits our understanding of the world.
Social Sciences have not done a proper assessment of spirituality, religion, or social consciousness for that matter.
Recent posts removed by FB: Music, Dreaming folklore of Native Americans & T’nalak dream weaving of Bla’an & T’boli, Selective Attention, lunar calendar of native Americas, and prophecy n- all of which involved indigenous tribes in one way or another. Censorship has been a problem sicne roughly 2019 – 2020. I have seen complaints to the federal internet office, my legislative representatives, as well as the FBI and DHS for the record. I have been hacked and censored and censored. But when my essay on music was removed (and FB did not respond to requests for review) – from my point of view – FB, academai.edu and the DOJ since they declined my complaint are sick ignorant dirtbags. The problems I have had with academic censorship are so outrageous I feel they deserve attention.
1. FB "We removed your post" Creating Reality and Community - From the Dream in Homer's Odyssey to Native American Dreaming Folklore: Sonenekuiñaji, Parintintin, Chipewyan + T'nalak - Weaving the T'boli-Bla'an dream weaving
2. FB removed this post (Selective attention) "Oct 29, 2024 We removed your content - Why this happened - It looks like you tried to get likes, follows, shares or video views in a misleading way. Charlie Peck Oct 29, 2024 - You shared this on your profile https://www.spirittruthandmeaning.com/selective
3. It never ends - notification from FB - "We removed your post" - an essay about musical research (excerpt included) FB notification: Charlie Peck Oct 26, 2024I, Synopsis of Musical Research – Spiritual and Social Self – counterpoint to Materialist Ideology “Spirituality is a natural human predisposition. It is more primal than institutional religion and concerns a person’s sense of connectedness with self, others, and the world (or cosmos).” (Kate Adams Bishop... For the record, I "appealed" the removal of the Native American dreaming - t'nalak essay - never heard back.
4. On top of that I had a post removed on the lunar calendar of - it was an article by a Native American group on the lunar calendar of hunting gatherer Native American tribes - I was doing research to fill min the contrast between the Scottish Mesolithic Warren Fields monument by hunter gatherers compared to the Neolithic Stonehenge and Irish Newgrange sites of agrarian societies - comparing lunar orientation vs solar orientation.
5. And just yesterday I had a post on prophecy removed by FB. Jenelyn, my (Catholic) partner agreed with my explanation of prophecy (primarily as social activism-social consciousness in line with a mainstream theology school of thought). My neighbor also a religious individual, agreed as well – along with Roby Joy, a 3rd year Bla’an college student.
Preamble: "Proper knowledge maps or mirrors the actualities of the real world." Kenneth Gergen = A "Distorted Map" - or wrong teaching - can be disruptive – unhealthy consequences found in academic misunderstanding of free will!
Perspective: “I am skeptical of science’s presumption of objectivity and definitiveness.” – Antonio Damasio
Detrimental health effects of some academic ideologies, abstractions, and maladaptive stereotypes – from research on Free Will
Research by Kathleen Vohs and Jonathan Schooler showed that “It seems that when people stop believing they are free agents; they stop seeing themselves as blameworthy for their actions. Consequently, they act less responsibly and give in to their baser instincts. Vohs emphasized that this result is not limited to the contrived conditions of a lab experiment. “You see the same effects with people who naturally believe more or less in free will,” she said.
“Further studies by Baumeister and colleagues have linked a diminished belief in free will to stress, unhappiness, and a lesser commitment to relationships. They found that when subjects were induced to believe that “all human actions follow from prior events and ultimately can be understood in terms of the movement of molecules,” those subjects came away with a lower sense of life’s meaningfulness. Early this year, other researchers published a study showing that a weaker belief in free will correlates with poor academic performance…….
The list goes on: Believing that free will is an illusion has been shown to make people less creative, more likely to conform, less willing to learn from their mistakes, and less grateful toward one another. In every regard, it seems, when we embrace determinism, we indulge our dark side.” (There’s No Such Thing as Free Will - But we’re better off believing in it anyway. Story by Stephen Cave Atlantic, JUNE 2016 ISSUE)
Also, from more general studies, there appears to be a correlation between “meaningless” and difficulties handling stress: “People perceive their life as meaningful when they find coherence in the environment. Given that meaning of life is tied to making sense of life events, people who lack meaning would be more threatened by stressful life events than those with a strong sense of meaning in life.
Catherine Hall, in her article, ‘Reading and [w]rocking’: Morality and musical creativity in the Harry Potter fandom, observes, “Wizard rock, often stylized in written form as ‘wrock’, creatively engages with and augments the content world of Harry Potter through musically and lyrically diverse performances. Fan studies centred on Harry Potter have often discussed the application of fictional heroism to real-world issues, and wizard rock musicians are frequently cited as fandom activists. However, there is little analysis of the music, lyrics and performances of wizard rock as it relates to the moral messages of the series…… Similar to their heroes in the books, these musicians imbue their music and their self-images with the series’ morals, historical tropes and archetypes. They make this morality tangible by donating proceeds of compilation albums or music subscription series sales to nonprofit organizations, and by weaving these messages into their music. I argue that the wizard rock community’s application of fictional heroism through music, lyrics and performance encourages fellow Harry Potter fans to embrace heroic qualities in the real world.”
For perspective: The contemporary-modern popularity of Star Wars and Harry Potter, and the numerous other imaginative fandoms, provide -= as sociological evidence - massive data and evidence of the existence of unconscious spiritual symbolism. Rhiannon Grant in The Sacred in Fantastic Fandom, Grant observes in 2001, the British government ran a regular census, but they included a new question about religion. In response, almost 0.8 percent of the total population said they were a “Jedi” or Jedi knight!” (p. 38) Those results were repeated in Australia and New Zealand.
The research in music as social self and spiritual self is remarkable and helpful in highlighting spiritual and religious beliefs.Tianyan Wang states “Since Darwin (1871), more and more scientists believe that human music must be a biological adaptation.”Jay Schulkin, Greta B. Raglan state that "Music is a fundamental part of our evolution – and functional because it facilitates “human contact” and our “social self!” and counterpoint to the materialsit maxim that "All spirituality is unreal" = W R Miller, C E Thoresen “A philosophical basis for this perspective is materialism, the belief that there is nothing to study because spirituality is intangible and beyond the senses.”
Tipos de conciencia social y normas prosociales: estereotipos
1. Kenneth Gergen: "las relaciones preceden y son más fundamentales que el yo"
2. Comunidad cristiana El ideal de los profetas es una comunidad, sociedad o estado de Dios como hombres y mujeres que viven juntos en amor y verdad (rev. stibitz)
3. Anam Cara celta: amigo del alma: el poeta y teólogo irlandés John O'Donohue: en la tradición celta, "el alma brilla alrededor del cuerpo como una nube luminosa [creando] un vínculo profundamente sentido con otra persona" [o] "amigo del alma".
4. Confucianismo: "no puede haber un yo aislado, soy la totalidad de los roles en las relaciones""
5. Dharma indio: en el Rig Veda, ... La jerarquía y estratificación de la sociedad está escrita en el plano del universo
6. Kapwa-Loob filipino: K Lagdameo-Santillan, "Kapwa es un reconocimiento de una identidad compartida, un yo interior, compartido con otros"
7. Ubuntu (bantú africano) "Soy una persona a través de otras personas"
8. INTERSER budista: Thich Nhat Hanh "todos los fenómenos son interdependientes... infinitamente entrelazados".
K Lagdameo-Santillan, en su artículo, Roots of Filipino Humanism observa que "Kapwa es un reconocimiento de una identidad compartida, un yo interior, compartido con otros. Esta unidad lingüística filipina del yo y el otro es única y diferente a la de la mayoría de las lenguas modernas. ¿Por qué? Porque en esa inclusión está implícita la obligación moral de tratarnos unos a otros como seres humanos iguales”. Profesor Virgilio Enriquez
Más adelante, K Lagdameo-Santillan añade: “Según el Profesor Enriquez, Kapwa es la “unidad de uno-de-nosotros-y-el-otro”……. Sostuvo que “Kapwa implicaba aspectos morales y normativos que obligaban a una persona a tratarse como seres humanos iguales y, por lo tanto, como iguales.”…….. Pero también previó que este valor central filipino se veía amenazado por la expansión de las influencias occidentales. “…una vez que AKO (el yo) empieza a pensar en sí mismo como separado de KAPWA, el ‘yo’ filipino se individualiza en el sentido occidental…” Profesor Virgilio Enriquez, fundador de Sikolohiyang Pilipino.
David Hay enfatiza que “Como resultado de la construcción cultural de un individualismo extremo que es particularmente evidente en el mundo occidental, ha habido un ‘olvido’ de la conciencia/espiritualidad relacional que resultó en efectos dañinos para la textura de la comunidad humana”. Hays cita a C.B. MacPherson, [quien] acusa a Hobbes de crear la doctrina sobre la cual aún opera la sociedad liberal burguesa, o como él la llama, “la teoría del individualismo posesivo” (Macpherson, 1962). Esas son normas e ideología materialistas-políticas aún vigentes.
Evolutionary Adaptive Selective attention trait as a pivotal psychological function which focuses attention and over-rides competing needs – desires to assure total commitment to hunter-gatherer goals.
A Critique of Christian Smith, in Religion: What it is, how it works, and why it matters (2017), takes an important next step for the teleological critical realist person.
“Religion, I will argue, is best defined as a complex of culturally prescribed practices that are based on premises about the existence and nature of superhuman powers. … Religious people engage in complexes of practices in order to gain access to and communicate or align themselves with these superhuman powers.”
Fruitfulness vs Supernatural: Way too many people equate spirituality with the "supernatural" to be blunt - or enlightenment, rather than "fruitfulness" as Brian Josephson points out. Brian D Josephson, a Nobel-prize winning quantum physicist in his article, Religion in Genes (Nature, Vol 362, April 15, 1993) stated unequivocally that “With religion, focusing on the factuality or otherwise of religious belief similarly misses the point: the significant questions in this context relate to the functions and fruitfulness of religious beliefs.”
“It is not true if the major premise is not true” – Justice Rehnquist - p.765 Logical Fallacies and the Supreme Court….
Wrong Thinking (Justice Rehnquist’s term) – The Definist Fallacy = defining terms in a biased manner Definist fallacy – defining a term used in an argument in a biased manner (e.g., using "loaded terms"). The person making the argument expects that the listener will accept the provided definition, making the argument difficult to refute. (Wikipedia) So, the term, “supernatural” is quite evidently a “loaded term” and this a fallacy. Furthermore, as Justice Rehnquist concludes, “It is not true if the major premise is not true”
So, what has the supernatural fallacy done? The “supernatural” argument successfully labeled spiritual beliefs as “supernatural” – which conveys spiritual beliefs as entirely otherworldly and “superstitious beliefs” – disconnected from any “real-world context” – making the term worthless and meaningless. So, let’s take a look at the “supernatural” belief in animal spirits for a moment. Yet, millions of people accept the argument that Spirituality is about the “supernatural!” It appears readily apparent that the materialist ideology marginalized and sidelined spirituality – resulting in the social sciences overlooking the critical psychological function of spiritual beliefs in animal spirits as being a form of an evolutionary adaptive trait of “selective attention” and “emotional prioritizing!”
selective attention as the psychological function
Especially in light of the fact that neuroscience consensus that “selectivity emerged through evolution as a design feature to enable efficient goal-directed action. This means that selectivity is an emerging property arising from myriad underlying processes” - It would seem an inescapable conclusion then that – from a functional and biological perspective - - then, that the beliefs in animal spirits were an evolutionary adaptive trait of selective attention which served-functioned to focus human attention and energy on animals and thus hunter-gatherer survival. Furthermore, as Erica Hill emphasizes that the relevance and importance of the spiritual beliefs in animal spirits are “human relationships with the natural world!” Essentially, Erica Hill defines spiritual beliefs in this context of human relationships with the environment. The emphasis is on the “human relationships” – in sharp contrast to the materialist focus on the “supernatural.”
Furthermore, In the light of the historical-genetic reality of the ancient – and often primal – spiritual idea-symbols or archetypes, what the psychologist Donald Kalsched observations about archetypes makes more sense: "Archetypal energy is rooted deep in the unconscious and it is ‘archaic’, primitive, and also ‘typical’. Archetypal energies and affects are not easily assimilated by the conscious mind. They can be luminous or dark, angelic or demonic, but because they exist in raw, unmediated form they tend to be over-powering."
Nancy Furlotti echoes that statement when she says, "Affect emerges from archetypes, which are the a priori ordering principles of nature, the world, and the psyche. When an archetype is activated, energy is put in motion that does not adhere to the laws of causality, or time and space." (Tracing a Red Thread: Synchronicity and Jung’s Red Book:(2010), Psychological Perspectives, 53:4, 455-478) Beliefs and ideas are very real and incredibly powerful. The idea of "spirit" as energy and force is very real, especially in light of a collective consciousness. It would seem an inescapable conclusion that life as energy is objectively a very solid and scientific model-paradigm
The reality of the spiritual beliefs in animal spirits rests in the creation of a social consciousness or meaning structure not only in the activity of hunting but also, as Erica Hill emphasizes, the social “media” or social structure as well. Erica Hill observes that the “Relations with these persons involved sets of rules and expectations and were predicated upon mutual respect, just as one’s relations with human kin were. Breaches of conduct, misunderstandings and bad manners had negative social implications, just as they did in interactions with one’s affines, cousins or trading partners.” Erica Hill states, “First, prey animals, including bear, walrus and whale, were perceived as agential beings who interacted with humans as persons; they were sentient social equals capable of deciding whether to favour humans by allowing themselves to be taken. Human hunters engaged with prey animals on a regular, perhaps daily, basis. Hunting ritual and observance of taboos were the responsibility of the individual hunter and his family members, whose duty it was to properly approach, take, butcher and dispose of the animal and its remains” So, it is crystal clear that the spiritual beliefs in animal spirts played a role in hunter gatherer society and performed a function. (Erica Hill, Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka)
https://www.spirittruthandmeaning.com/geertz
In Geertz’s “universally accepted definition of religion [Chernus],” there is 1) no community, 2) no social consciousness, 3) no role for the teachings of religions, and 4) no spirit. 5) no identity 6) no spiritual beleifs as evolutionary adaptive selectyive attention trait
1. Religions are groups and communities.
2. The teachings of religion are an important aspect of religions.
3. “Spirit” is pivotal in religious beliefs
4. Spiritual and religious beliefs are a form of social consciousness
5. In which Identity – and way of life - are very salient and pivotal factors
6. Evolutionary Adaptive Selective attention trait as a pivotal psychological function which focuses attention and over-rides competing needs – desires to assure total commitment to hunter-gatherer goals.
Geertz’s “Universally” accepted (among the social sciences) definition of religion
Ira Chernus: “One of the most influential figures in this social-scientific approach to religion is the anthropologist, Clifford Geertz. In an essay titled "Religion as a Cultural System" (1965), he [Geertz] spelled out a definition of religion that many others have borrowed, adapted, and employed in studying religion…..“(1) a system of symbols (2) which acts to establish powerful, pervasive, and long-lasting moods and motivations in men (3) by formulating conceptions of a general order of existence and (4) clothing these conceptions with such an aura of factuality that (5) the moods and motivations seem uniquely realistic.”
Ironically, "The top word millennials used to describe their ideal environment for worship is "community," followed closely by "sanctuary." “Millennial Christians……. are attracted to churches whose focus is not only on the members, but on the community and the world.” – Yet none of the millennials brought that question up when studying religion apparently. (What Worship Style Attracts the Millennials? Church Answers, sponsored by New Living - https://churchanswers.com/blog/worship-style-attracts-millennials/comment-page-1/
In philosophy, and psychology there exists dilemma between Kant’s symbolic knowledge which emphasizes the role of symbolism in human consciousness vs the materialist fixation with quantifiable data – with knowledge as quantifiable data. Those are two different ways of thinking that are mutually excludive to a large degree The Irony of the situation is that Kant, Jung, Nietzsche, Ortega Gasset, Heidegger, Kierkegaard and the bulk of western philosophy state that symbols, as well as metaphors, are vital for both understanding and knowledge - but that symbolism - human consciousness - is to a very large extent outside the realm of cognitive processes and rational analysis. In effect, symbolism and quantification are mutually exclusive principles. Kenneth Gergen has a hybrid solution in his maxim: "Proper knowledge maps or mirrors the actualities of the real world."
Iain McGilChrist properly identifies materialist ideology as a mode of thought:
Iain McGilChrist states: “An increasingly mechanistic, fragmented, decontextualised world… has come about, reflecting, I believe, the unopposed action of a dysfunctional left hemisphere.” The view of McGilChrist of the materialist mode of thought dovetails into Christina Maimone’s assessment of Mannheim’s Paradox that social sciences are a mode of thought - ideology which excludes evidence and facts that don’t fit that mindset.
People “want” “certainty” – which is a well-proved principle in psychology « “Objective Uncertainty” highlights the fact that – in the end – from a human perspective, Knowledge, Truth, and Science are Not “Absolute Realities.” As Dr. Stephen Farra states, "Models are our reality, but our models are not reality!” The Spanish philosopher, Ortega Gasset stated, "Science is but a small part of the human mind and organism!" Albert Einstein makes a remarkably similar observation: It would be possible to describe everything scientifically, but it would make no sense; it would be without meaning, as if you described a Beethoven symphony as a variation of wave pressure. Albert Einstein also observed “Behind all the discernible laws and connections, there remains something subtle, intangible and inexplicable!”
The first recorded dream of the deceased dates from 2100 B.C. in Egypt. “Around 2100 B.C., an Egyptian man named Heni wrote a letter to his dead father, asking him for help with his nightmares. Death - a powerful, primal force "in life"!
"Death, especially when it takes on the mask of senselessness and meaninglessness, would seem to be the ultimate challenge to the "meaning of life"-Janoff-Bulman and McPherson (1997)
Studies of spirituality in grieving
1. Kate Adams and Brendan Hyde state “Dreams of the deceased, and those that are related to death in other ways, are thus not uncommon during childhood….particularly given that such dreams can closely reflect stages of the grieving process. (Children’s Grief Dreams and the Theory of Spiritual Intelligence, Kate Adams (Bishop Grosseteste University College), Brendan Hyde (Australian Catholic University)) Easterling (et al): 2. 2. “Conversely, experience has shown pastoral caregivers that individuals do seem to cope better if they can "actualize" their spiritual experiences in times of crisis. (Spiritual Experience, Church Attendance, and Bereavement,” by Larry W. Easterling, Th. D, Louis A. Gamino, Ph.D., Kenneth W. Sewell, Ph.D., Linda S. Stirman, B.S.N) 2.
3. Julie Parker: "The findings of this study support the emerging model of grief that posits that maintaining continuing bonds with the deceased can be adaptive. They also support the assertion that spiritual and/or religious belief systems are associated with adaptive outcomes of grief."
4. Gabriella Kilianova highlights the views of a Catholic priest in Slovakia. The priest “assumed that such dreams help people deal with the loss of their loved ones.” That does appear to be part of pastoral folklore as it were. But also because of the priest’s reflections and comments about the afterlife and connections with souls departed. (Dreams As Communication Method Between The Living And The Dead Ethnographic Case Study From Slovakia) more studies ,
I. Pregunta: ¿Cómo transmutó la academia occidental del "conocimiento simbólico" al "conocimiento como datos cuantificables"?
Iain McGilchrist resume el problema del modelo materialista: “Ha surgido un mundo cada vez más mecanicista, fragmentado y descontextualizado... que refleja, creo, la acción sin oposición de un hemisferio izquierdo disfuncional”. El materialismo académico, por supuesto, se desvía de las filosofías de Friedrich Nietzsche, Karl Mannheim, Ortega y Gasset y el perspectivismo. Históricamente, los materialistas académicos son los únicos que afirman tener "conocimiento absoluto", en contraste con Antonio Damasio, quien afirma: "Soy escéptico ante la presunción de objetividad y definitividad de la ciencia".
1. Immanuel Kant, un filósofo alemán de la Ilustración (1724-1804), dio origen al "conocimiento simbólico". Abraham Heschel observó: "Kant ha demostrado que es absolutamente imposible alcanzar el conocimiento del mundo tal como es porque el conocimiento siempre está en forma de categorías, y éstas, en último análisis, son sólo construcciones representacionales con el propósito de percibir lo que es". es dado."
2. John Glenn subraya: "Los conceptos básicos (las categorías y las ideas de la razón) que emplea la mente humana sólo pueden concebirse porque son capaces de presentarse primero en forma simbólica concreta". El conocimiento simbólico de Kant puso en marcha "el desarrollo de la filosofía del simbolismo... [especialmente] Ernst Cassirer, quien ha hecho del simbolismo la clave para una interpretación integral de la cultura humana".
3. Carl Jung: “Para Jung, el símbolo es el principal método de comunicación para el inconsciente y, de hecho, para toda la psique (por ejemplo, lenguaje verbal y escrito, imágenes, arte, etc.…)”.
4. Clifford Geertz afirmó: "La visión del hombre como un animal que simboliza, conceptualiza y busca significado" (1973) es un concepto fundamental.
5. El Dr. Stephen Farra afirma: "¡Los modelos son nuestras realidades, pero los modelos no son la realidad!
6. Friedrich Nietzsche afirmó: "Todavía no sabemos de dónde viene el anhelo por la verdad; porque hasta ahora sólo hemos oído hablar de la obligación impuesta por la sociedad de que ésta debe existir: ser veraz significa utilizar las metáforas habituales, en términos morales. : la obligación de mentir según una convención fija, de mentir como un rebaño en un estilo obligatorio para todos.."
7. José Ortega y Gasset: El núcleo del principio filosófico básico de Ortega: la noción de que la vida humana es la realidad última… “Yo soy yo y mis circunstancias”…. Para Ortega, el “tema principal de nuestro tiempo”, cuya esencia debía afrontar la “modernidad”, comprendía el concepto de que “la vida humana es en grado eminente vida psicológica” (Obras, III: 152-156)”.
8. La paradoja de Mannheim y la sinergia histórica
Arthur Mullins escribe: "Sin embargo, con estas pocas excepciones, Mannheim sostiene que el pensamiento histórico y político está determinado por la ubicación sociohistórica del pensador y las aspiraciones políticas y ambiciones materiales del grupo o grupos a los que pertenece". Es decir, la realidad político-económica moldea las ciencias sociales, así como las creencias espirituales y religiosas.
Estudios de espiritualidad genética y compasión
1. Lo que revelan los gemelos sobre la ciencia de la fe
Tim Spector afirma: “Ellos [los investigadores] estimaron que la heredabilidad de la espiritualidad rondaba entre el 40 y el 50 por ciento….
2. Estudios gemelos de espiritualidad del Dr. Ming Tsaung
Comings concluye que “Como se muestra arriba, la espiritualidad tiene un componente genético significativo... Creo que el [factor] más importante es la mejora de la cohesión social... [L]a mejor definición de espiritualidad es la sensación de estar conectado con algo más grande que uno mismo, no necesariamente algo sobrenatural.
3. Un estudio exploratorio de los efectos de las experiencias paranormales y espirituales.
J E Kennedy observó que las experiencias psíquicas espirituales producían “una mayor creencia en la vida después de la muerte, la creencia de que sus vidas son guiadas o vigiladas por una fuerza o ser superior, interés en asuntos espirituales o religiosos, sentido de conexión con los demás, felicidad, bienestar”. ser, confianza, optimismo sobre el futuro y significado de la vida”.
4. El significado social de la espiritualidad: establecimos el vínculo entre la espiritualidad y la mayor compasión
La espiritualidad se asociaba especialmente con tener una identidad espiritual, haber tenido experiencias trascendentes y tender a orar... Los participantes más espirituales tenían más probabilidades de tender a sentir compasión, p.208)... haber tenido experiencias trascendentes..., y los individuos religiosos tenían más probabilidades de leer libros sagrados religiosos y creer en una forma de religión más fundamentalista (p.214).
5. Amor compasivo por los demás cercanos y por la humanidad.
Sprecher y Fehr: “Aquellos que eran más religiosos o espirituales experimentaron un amor más compasivo que aquellos que eran menos religiosos o espirituales.
La evidencia histórica y sociológica sobre la espiritualidad-compasión, así como los estudios psicológicos experimentales, parece evidente que el simbolismo espiritual inconsciente se correlaciona con valores prosociales, ideales espirituales y orden social-moral.
1. La investigación genética demuestra consistentemente una correlación entre espiritualidad y compasión.
2. La evidencia sociológica y psicológica demuestra la prominencia y la realidad del simbolismo inconsciente.
3. La evidencia histórica, sociológica y psicológica sugiere una correlación entre la espiritualidad –entre el simbolismo espiritual inconsciente- y el orden social-moral.
Parecería evidente que, de muchas maneras diferentes, las creencias espirituales y religiosas se han enredado en las abstracciones académicas modernas (siendo la número uno el estereotipo de que "toda espiritualidad es irreal"), principalmente porque los académicos occidentales están obsesionados con lo "sobrenatural", según el Premio Nobel de Gales. el científico ganador del premio Brian Josephson, en contraposición a la fecundidad. Podría mencionar brevemente que las creencias en la "naturaleza como fuerza" en las sociedades de cazadores-recolectores coinciden con la "ley" de Mannheim de que la realidad económico-política moldea las opiniones sociales.
Como también sostienen Paloutzian y Park (p. 12, énfasis añadido), “la religión y la espiritualidad son sistemas de significado más o menos coherentes, culturalmente elaborados, integrados y adquiridos a través de relaciones e instituciones sociales situadas en entornos naturales y construidos complejos”. En el artículo muy detallado y exhaustivo de Erica Hill, Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka, Erica Hill destaca claramente el hecho de que la cuestión de las creencias espirituales en los espíritus animales, las "relaciones humanas con el mundo natural" es la cuestión fundamental. Esencialmente, Erica Hill define las creencias espirituales en este contexto de las relaciones humanas con el medio ambiente. El énfasis está en las “relaciones humanas” – en contraste con las relaciones con lo “sobrenatural”.
El primer sueño registrado del difunto data de antes del año 750 a.C. Una cantidad sustancial de interés en las experiencias espirituales parece deberse recientemente a un resurgimiento del interés por parte de la escuela pastoral (no oficial) de pensamiento en psicología. Kate Adams y Brendan Hyde afirman que “los sueños del difunto, y aquellos que están relacionados con la muerte de otras maneras, no son infrecuentes durante la infancia... particularmente dado que tales sueños pueden reflejar fielmente las etapas del proceso de duelo. (Children's Grief Dreams and the Theory of Spiritual Intelligence, Kate Adams (Bishop Grosseteste University College), Brendan Hyde (Australian Catholic University)) Easterling (et al): “Por el contrario, la experiencia ha demostrado a los cuidadores pastorales que las personas parecen afrontar mejor la situación si pueden "actualizar" sus experiencias espirituales en tiempos de crisis. (Experiencia espiritual, asistencia a la iglesia y duelo”, por Larry W. Easterling, Th. D, Louis A. Gamino, Ph.D., Kenneth W. Sewell, Ph.D., Linda S. Stirman, B.S.N) 2. Julie Parker: "Los hallazgos de este estudio respaldan el modelo emergente de duelo que postula que mantener vínculos continuos con el fallecido puede ser adaptativo. También respaldan la afirmación de que los sistemas de creencias espirituales y/o religiosas están asociados con resultados adaptativos del duelo". 3. Gabriella Kilianova destaca las opiniones de un sacerdote católico en Eslovaquia. El sacerdote “supuso que esos sueños ayudan a las personas a afrontar la pérdida de sus seres queridos”. Esto parece ser parte del folclore pastoral, por así decirlo. Pero también por las reflexiones y comentarios del sacerdote sobre la otra vida y las conexiones con las almas difuntas. (Los sueños como método de comunicación entre los vivos y los muertos Estudio de caso etnográfico de Eslovaquia) más estudios,....
Un profesor universitario fue a visitar a un famoso maestro zen. Mientras el maestro servía tranquilamente el té, el profesor hablaba de zen. El maestro sirvió la copa del visitante hasta el borde y luego siguió sirviendo. El profesor observó la copa rebosante hasta que ya no pudo contenerse. "¡Está lleno! ¡No entrará más!" soltó el profesor. "Este eres tú", respondió el maestro, "¿Cómo puedo mostrarte Zen a menos que primero vacíes tu taza?"
“Adoptar perspectivas divergentes al mismo tiempo
es una clave para entender la realidad” – Walczak
La perspectiva es importante en cualquier cosa, pero especialmente en la espiritualidad que tiene
tales "perspectivas divergentes". observó que "Para hacer plena justicia a la realidad, debemos abordarla desde diferentes
perspectivas Ese es el principio filosófico de la complementariedad. Es una lección de humildad que la teoría cuántica obliga a nuestra atención. La complementariedad es tanto una característica de la realidad física como una lección de sabiduría. Tienes que ver el mundo de diferentes maneras para hacerle justicia, y las diferentes formas pueden ser muy ricas, pueden ser consistentes internamente, pueden tener su propio lenguaje y reglas. Pero pueden ser incompatibles entre sí, y para hacer justicia a la realidad, debes tenerlos a ambos en cuenta".
RC Henry, un renombrado profesor de física y astronomía, en un ensayo de 2005 concluye: "Una conclusión fundamental de la nueva física también reconoce que el observador crea la realidad. Como observadores, estamos personalmente involucrados en la creación de nuestra propia realidad. Los físicos se ven obligados a admitir que el universo es una construcción "mental". Eugene Wigner, físico teórico y matemático, afirmó de manera inequívoca que "no era posible formular las leyes de la mecánica cuántica de una manera totalmente coherente sin hacer referencia a la conciencia". En cierto sentido, dado que la característica más esencial de
la conciencia humana sería la "inteligencia", sería lógico pensar que ver el universo y el mundo como inteligencia encarnada sería natural (y saludable).
¡Los repetidos y exitosos experimentos de precognición de Daryl Bem!
El parapsicólogo Daryl Bem, a través de repetidos experimentos exitosos, ha demostrado que los experimentos de precognición, de hecho, producen resultados consistentemente exitosos. Comenzó con el artículo de Daryl Bem de 2011 sobre sus experimentos originales que produjeron algunos resultados muy significativos. Este artículo ha despertado el interés de muchos otros investigadores. Además, Daryl Bem tuvo la previsión de desarrollar "kits" para dárselos a otros investigadores para que no tuvieran que reinventar la rueda. Varios investigadores se han involucrado en esta tarea.
En 2016, un artículo sobre un metanálisis de estos experimentos afirma que "cuando se incluyen los propios experimentos de Bem, la base de datos completa incluye 90 experimentos de 33 laboratorios diferentes ubicados en 14 países diferentes. Un total de 12 406 personas participaron en estos experimentos. El artículo continúa diciendo que los resultados mostraron que el diseño experimental centrado en el sexo fue muy superior a los otros diseños. (Un resumen de Feeling the Future: A Meta-analysis of 90 Experiments on the Anomalous Anticipation of Random Future Events por Bem, Tressoldi, Rabeyron y Duggan)
Los resultados medidos en "tamaños del efecto" (una regla general del rendimiento de un experimento) no fueron enormes. "El tamaño del efecto general (g de Hedges) es 0,09, z = 6,33, p = 1,2 x 10 a -10". Y el metanálisis de replicación de Bem demostró de manera convincente que, de hecho, los resultados, aunque relativamente pequeños, fueron muy consistentes. Además, con algunas herramientas de análisis estadístico muy avanzadas, como la nueva herramienta de análisis de "curva p", que produjo un tamaño del efecto de 0,2, que "encaja en la escala de Cohen".
Como subraya el neurocientífico Ramachandran, un proceso primario de la mente humana es crear modelos del mundo y obligar al arte a trabajar en el mundo. Para los humanos antiguos, estaban en acción fuerzas poderosas, sobre las cuales no tenían control, y para las cuales no tenían explicaciones racionales ni comprensión natural. Sin duda, una influencia importante fue precisamente el sentimiento de impotencia en un mundo que no entendía. Como observa el antropólogo Bronislaw Malinowski, la religión es “la confesión de la impotencia humana en ciertos asuntos…” (p. 19). La humanidad antigua tomó las características más destacadas del mundo y desarrolló una visión del mundo -una ideología- a partir de los formidables fenómenos naturales. como tormentas y relámpagos. Una vez creado, el hombre podría suplicar a estos dioses forzados a interceder en su nombre. Así, los dioses y diosas eran un camino hacia una especie de poder. Había dioses del sol, dioses del cielo y de la tormenta, dioses estacionales, dioses del inframundo y del más allá, dioses de la cosecha, dioses de la lluvia, así como arboledas sagradas, manantiales y cuevas.
Robert Blust, un lingüista, hace una observación similar sobre el concepto polinesio muy extendido: el arquetipo de “mana”. “Según el lingüista Robert Blust, "mana" significa "trueno, tormenta o viento" en algunos idiomas. Blust planteó la hipótesis de que el término originalmente significaba "fuerzas poderosas de la naturaleza, como truenos y vientos tormentosos, que fueron concebidas como la expresión de una agencia sobrenatural invisible. A medida que los pueblos de habla oceánica se extendieron hacia el este, la noción de una agencia sobrenatural invisible se separó de la realidad física". fuerzas de la naturaleza que lo habían inspirado y asumieron vida propia". (Wikipedia) Como muestran consistentemente los estudios de neurociencia, los diferentes procesos en el cerebro están muy interconectados. Los procesos “musicales” de la mente están íntimamente relacionados con el habla, el canto, la danza y la espiritualidad (así como con otros procesos cerebrales), por ejemplo.
Los mitos y mitologías de civilizaciones antiguas y prehistóricas están repletos de dioses de la tormenta.
Hay casi cincuenta dioses de la tormenta en diferentes culturas. A menudo, el dios del trueno, como Zeus, es el principal entre los demás dioses. El feroz Thor, que empuñaba un martillo, era el dios de las tormentas, los truenos, los relámpagos, así como de la fertilidad y la fuerza en la mitología nórdica. Thor libra una serie de batallas con la serpiente marina Jormung y, además de lograr muchas hazañas de fuerza. En el hinduismo, Indra, el dios de la lluvia y las tormentas, monta un elefante blanco y empuña un rayo llamado vajra. Indra es el rey de los dioses y líder de los Devas. Es el dios de la guerra y representa la fuerza y el coraje. Indra, el asesino del dragón-serpiente vrtra, libra una guerra interminable contra los demonios Asuras. Al igual que el dios griego Zeus, cuyo hogar era el monte Olimpo, el hogar de Indra está en la cima de una montaña, el monte Meru en el cielo. Zeus, después de derrocar al dios Cronos, se convirtió en el gobernante de los dioses. El arte griego representaba frecuentemente a Zeus sosteniendo un rayo.
El Espíritu Santo en los Evangelios
Los evangelios sinópticos generalmente tienen menos que decir sobre el Espíritu Santo que el evangelio de Juan. El Evangelio de Marcos es el que menos tiene que decir y menciona al Espíritu Santo solo seis veces. Como todos los Evangelios, Marcos destaca el bautismo por el espíritu como el sello distintivo de Jesús. De hecho, ese es el punto culminante del escrito de Marcos sobre el Espíritu Santo: que la obra de Cristo es superior y mejor precisamente porque él bautiza en el Espíritu Santo, no solo en agua. Lucas refleja lo que dice Marcos en el capítulo 24, versículo 49: La “promesa del Padre” es el bautismo del Espíritu Santo”. 1 Juan 2:27 dice "la unción que habéis recibido de él permanece en vosotros" (1 Juan 2:27). La metáfora del "bautismo con el Espíritu Santo" se convirtió en el "cristianismo" en un aspecto fundamental de "Cristo". La metáfora toma la idea de la purificación del cuerpo humano mediante el bautismo con agua y la extiende a la purificación del espíritu humano mediante el bautismo en el Espíritu Santo.
El argumento de Rappaport de que “los significados de orden superior… los significados de metáfora, símbolo y valor, no se basan directamente en observaciones de la naturaleza y, por lo tanto, están relativamente libres de restricciones para ajustarse a ella”. (p. 84 Ecología) Rappaport no es el único científico que hace la distinción entre significados conectados con la realidad física y significados de un orden superior de complejidad.
Roy Baumeister, un destacado psicólogo social, también hace una distinción entre significados derivados del entorno físico y otros significados. Como importante cuestión de orden, Baumeister enfatizó que – en realidad – “la vida no tiene sentido” – que “el significado de la vida es en verdad una síntesis de los diversos “significados” de la vida – derivados de la familia, los amigos, educación, creencias religiosas, etnia, así como educación y cultura. Por supuesto, una síntesis tan compleja y un ser holístico están más allá del análisis racional y requieren una "investigación más profunda".
Como observa William James: “La verdad es que en la esfera metafísica y religiosa, las razones articuladas son convincentes para nosotros sólo cuando nuestros sentimientos inarticulados de la realidad ya han sido impresionados a favor de la misma conclusión... La seguridad inmediata y no razonada es la Algo muy profundo en nosotros, el argumento razonado no es más que una exposición superficial. El instinto guía, la inteligencia no hace más que seguir”. (pág. 48 variedades)
Ella continúa diciendo: “María Magdalena todavía es considerada como una apóstol importante en las leyendas medievales; este es quizás su papel apostólico más explícito. Ella sigue siendo la “apóstol de los apóstoles”, como en los evangelios canónicos, pero este papel se amplía. Este aspecto de las leyendas a menudo se llama la 'vita apostolica' (Shaberg. 2004) y es el papel principal de María Magdalena en su representación medieval. Después de la ascensión de Jesús, Pedro, el líder de la iglesia, envía a María Magdalena y a otros a Provenza. Con la gracia de Dios sobreviven a una tormenta y aterrizan en la costa sur de Francia y se refugian bajo un templo pagano. Al ver a la gente adorando en el templo, comienza a predicarles y los convierte al cristianismo. Esto da comienzo a una larga carrera de María Magdalena evangelizadora del cristianismo en Francia (Shaberg. 2004). El Acta Santorum, un grupo de textos que examinan la vida de los santos, la llama "la mujer más evangélica, la amante más ferviente, la Apóstol de los Apóstoles" (Garth. 1950. P.98). María Magdalena a menudo realiza milagros en la literatura medieval para probar sus enseñanzas y validar lo que está predicando: por ejemplo, facilita que el Rey y la Reina de Marsella tengan un bebé y devuelve la vida a la Reina después de que ella muere en el parto. También le muestra a la Reina lo que ve su esposo cuando asiste a una peregrinación con Peter. Es una apóstol eficaz porque, a través de su penitencia (es considerada como la santa patrona de los pecadores), y con referencia a su propia conversión, es capaz de instar a las personas a seguir su ejemplo y convertirse a las enseñanzas que la convirtieron a ella ( Garth. 1950).”
Armstrong destaca una pintura que parece ser la pintura de un chamán que se encuentra muy en lo profundo de una cueva en Lascaux llamada la Cripta, y que “representa un gran bisonte que ha sido destripado por una lanza atravesada por sus cuartos traseros. Frente a la bestia herida hay un hombre, dibujado con los brazos extendidos, el falo erguido y vistiendo lo que parece ser una máscara de pájaro; su bastón, que yace en el suelo cercano, también está coronado por una cabeza de pájaro”. (pág. 5)
Martilleos, fuertes truenos me habían hecho consciente. Cuando era un niño de seis años, la tormenta me había despertado del cómodo olvido de mi sueño profundo. Los estruendosos rollos de truenos también habían despertado a mi padre. Su cabeza se asomó desde detrás de la puerta. Al encontrarme despierto, salimos al porche de nuestra cabaña de verano, que estaba encaramada en lo alto de una duna de arena con vistas al lago Michigan. Allí, tuvimos una vista panorámica de la furiosa tormenta. Un relámpago partió el vacío negro de la noche. Los breves y abrasadores destellos de luz blanca brillante iluminaron las aguas hirvientes del lago. Nubes oscuras se agazapaban amenazadoras sobre el agua enfurecida. Las olas, azotadas por el viento feroz, rugían sobre las arenas de la playa de abajo y se podían escuchar por encima del estruendo de la tormenta. El viento gemía en los frágiles biombos del pequeño porche. Observamos en un silencio reverente cómo la tormenta se abría paso a través de las olas. Cuando la tormenta llegó a nuestra cabaña, los truenos ensordecedores y estremecedores amplificaron los relámpagos irregulares casi simultáneos. Cuando era niño, me asombró el poder desnudo de la tormenta. A la edad de seis años, si mi padre me hubiera dicho que los "dioses" lanzaban truenos desde el cielo, lo habría creído fácilmente.
Hay algo crudo y primitivo en las violentas manifestaciones de las tormentas eléctricas. Jane Goodall, la etóloga y primatóloga, tuvo la oportunidad de ver a un grupo de chimpancés reaccionar ante una violenta tormenta. Observó a los chimpancés alimentándose en una pendiente al otro lado de un barranco desde donde estaba situada. Hacia el mediodía empezó a llover. Los chimpancés subieron la colina hasta un barranco. Entonces, como venganza, la tormenta golpeó. Goodall relata: “La lluvia era torrencial y el repentino estruendo de un trueno, justo encima de mi cabeza, me hizo dar un respingo. Como si esto fuera una señal, uno de los machos grandes se puso de pie y mientras se balanceaba y se pavoneaba rítmicamente de un pie a otro, solo podía escuchar el crescendo creciente de sus jadeos-aullidos por encima del batir de la lluvia. Luego salió disparado, bajando la pendiente” (p. 52, A la sombra del hombre). Los otros machos siguieron al macho grande, arrancando ramas de los árboles y trepando a los árboles al pie de la pendiente. El gran macho volvió a subir la colina y de nuevo los otros machos lo siguieron. Luego repitieron la actuación, bajando la colina de nuevo. “Mientras los machos cargaban y volvían a subir, la lluvia caía con más fuerza, horquillas dentadas o brillantes destellos de relámpagos iluminaban el cielo plomizo, y el estruendo de los truenos parecía sacudir las mismas montañas” (p. 53).
Tout au long de l’histoire, les religions ont adopté dans différents environnements. En tant que chasseurs-cueilleurs, de nombreuses sociétés primitives ou tribus amérindiennes ainsi que des sociétés aborigènes australiennes ont adopté des sociétés totémiques qui ont été façonnées par les croyances dans les esprits animaux. La première religion sumérienne était une économie centralisée du Temple requise en raison du fait que les cultures sur lesquelles ils comptaient pour subvenir à leurs besoins nécessitaient un vaste système d’irrigation – ce qui nécessitait une structure centralisée pour gérer cela.
Mannheim et la synergie historique : L'argument de Mannheim relevait plutôt du bon sens : la réalité économique et politique aurait une profonde influence sur les visions du monde et les sciences sociales - philosophie, psychologie, sciences politiques - et même sur les opinions spirituelles et religieuses. Le bon sens semblerait dicter que les visions du monde et les orientations des gens doivent nécessairement adopter et s'adapter à la « réalité » économico-politique et au « monde physique » dans lequel ils vivent. Historiquement, cela s'est avéré être une bonne règle empirique, même si elle n'est pas parfaite. modèle pour ainsi dire. La vision du monde de Mannheim était conforme à celle de nombreux autres philosophes de son époque - Nietzsche, Gasset, etc. Et comme l'observait Voltaire : « Chaque homme est une créature de l'époque dans laquelle il vit et rares sont ceux qui sont capables de s'élever au-dessus des idées de l'époque. .» Malheureusement, même pour les universitaires et les scientifiques d’aujourd’hui, cela est trop vrai.
En termes de perspective, il existe une grande différence entre la raison et l’analyse rationnelle. L’analyse rationnelle est considérée par certains comme intrinsèquement bonne. L’analyse rationnelle est un outil – utilisé par les nazis pour améliorer l’efficacité de leurs camps de la mort ou par les scientifiques pour améliorer la production alimentaire. De même, il existe une énorme différence entre l’ère de la raison et ce nouvel âge du matérialisme. La vision largement répandue de la vérité comme conditionnelle et en partie comme un produit de conventions sociales (Nietzsche ou de circonstances (Gasset), de la pensée et de la méthodologie matérialistes est intolérante et absolue en raison de l'accent mis sur la quantification.
Esther, l'administratrice d'un groupe FB "neurosciences", m'a envoyé un message disant : "Esther ************ Charles Peck Jr "il y a des théoriciens d'il y a des années qui n'étaient pas aussi scientifiques que des théoriciens plus modernes. théoriciens. C'est parce que nous suivons la méthode scientifique et que nos théories sont donc issues de la déduction scientifique à travers la méthode empirique. Nos pratiques d'aujourd'hui ne sont pas simplement concoctées dans de simples observations ou ouï-dire. Les pratiques et les approches ne sont pas des philosophies mais des théories et des lois scientifiquement reproductibles. (pas seulement des intuitions et des hypothèses). D’après les discussions, je dirais que la vision de la science en termes d’absolu est courante et répandue. Nietzsche, Gasset et Mannheim ont été écartés par les nouveaux matérialistes. Ils ignorent également les neuroscientifiques modernes comme Damasio. Antonio Damasio, le célèbre neuroscientifique, déclare dans Descartes " Erreur : l'émotion, la raison et le cerveau humain (2005), "Je suis sceptique quant à la présomption d'objectivité et de caractère définitif de la science. J'ai du mal à considérer les résultats scientifiques, en particulier en neurobiologie, comme autre chose que des approximations provisoires."
La méthodologie matérialiste « restreint et limite considérablement les analyses qui peuvent être effectuées ».
En fin de compte, les matérialistes « sont arrivés au pouvoir » et sont devenus la force dominante au sein de l’institution universitaire – et ont apporté avec eux l’argument selon lequel la quantification rend la science infaillible. D’un point de vue purement scientifique, c’est le contraire, comme le souligne McGilChrist. Comme Claudia Nielsen l’a souligné, la psychiatre McGilChrist observe que « la portée de l’enquête et de la compréhension de la doctrine matérialiste, avec son adhésion rigide au principe en réalité arbitraire de quantification et l’accent excessif mis sur les caractéristiques physiologiques, est sévèrement restreinte et limitée dans les analyses qui peuvent être exécuté. » La moitié de la conscience humaine n'est pas quantifiable : l'espoir, l'art, les rêves, la musique, la poésie, le véritable amour, l'émerveillement, la liberté, les idéaux, la justice, sans parler de la mort. Je voudrais brièvement me demander comment une méthodologie – décrite par McGilChrist comme une « adhésion rigide à la quantification » – qui est appropriée à la physique ou à la chimie, a été appliquée à la conscience humaine est ahurissante. J'ajouterais que – si l'on regarde de près les sciences sociales, la méthodologie matérialiste a généré un parti pris assez sérieux de la part des chercheurs – aucune forme viable de conscience sociale, pas de croyances spirituelles et religieuses comme moteur et motivation, pas de « communauté ». » Dans la « définition universellement acceptée de la religion », aucune norme prosociale apparente inhérente aux théories de la psychologie (c'est-à-dire la théorie sociale cognitive – faible en termes de motivation)
En 2016, un article sur une méta-analyse de ces expériences indique que "Lorsque les propres expériences de Bem sont incluses, la base de données complète comprend 90 expériences de 33 laboratoires différents situés dans 14 pays différents. Un total de 12 406 personnes ont participé à ces expériences." L'article poursuit en disant que les résultats ont montré que la conception expérimentale axée sur le sexe était de loin supérieure aux autres conceptions. (A Summary of “Feeling the Future: A Meta-analysis of 90 Experiments on the Anomalous Anticipation of Random Future Events by Bem, Tressoldi, Rabeyron & Duggan).
Les résultats mesurés en « taille d'effet » (une règle empirique de la performance d'une expérience) n'étaient pas énormes. "La taille globale de l'effet (Hedges g) est de 0,09, combiné z = 6,33, p = 1,2 x 10 au -10" (p. 7 meta). Et la méta-analyse des réplications de Bem a démontré de manière convaincante qu'en effet, les résultats, bien que relativement petits, étaient très cohérents. En outre, avec certains outils d'analyse statistique très avancés tels que le nouvel outil d'analyse "p-curve", qui a produit une taille d'effet de 0,2 - qui "s'enregistre sur l'échelle de Cohen".
Bien sûr, la science - du moins théoriquement - ne se soucie pas de savoir si les résultats sont étonnants et magnifiques ou simplement mesurables ordinairement - tant que les résultats sont cohérents et mesurables. La célèbre expérience « aspirine » teste la façon dont les personnes souffrant de problèmes cardiaques réagissent au traitement « aspirine » pour soulager la tension du cœur. L'expérience a été interrompue après que la taille d'effet de 0,08 ait été produite - ce qui est bien en deçà de la "petite" corrélation de 0,2 de l'échelle de Cohen ! Personnellement, j'ai été surpris de découvrir une recherche réussie. D'après mes trente-huit ans d'expériences spirituelles et métapsychiques personnelles, je dirais catégoriquement que "c'est" beaucoup plus un art et sans aucun doute pas une science et je ne reçois jamais de reportages, pour ainsi dire. "Cela" est très insaisissable et essayer d'exprimer des perceptions précognitives ressemble beaucoup à essayer d'attraper un snark [un animal imaginaire], à mon avis.
La théologie dualiste des Cathares soutenait que le monde physique était une manifestation du mal par le démiurge Rex Mundi (roi du monde) alors que Dieu était entièrement spirituel sans aucune manifestation physique. Le Dieu de l’Ancien Testament a créé le monde, tandis que le Dieu du Nouveau Testament résidait dans un monde spirituel. L’esprit humain était piégé dans un corps maléfique sujet à une réincarnation éternelle à moins qu’une personne ne rejette complètement le monde. La véritable essence de l’histoire de Jésus-Christ est qu’il s’agit véritablement d’une allégorie. Les Cathares croyaient que Jésus-Christ était un ange, une essence spirituelle, sans corps corporel mondain. Les âmes étaient asexuées et un homme pouvait se réincarner en femme tout comme une femme pouvait se réincarner en homme. Les femmes ont joué un rôle important dans le catharisme et beaucoup faisaient partie des membres des Perfecti. Perfecti pratiquait une austérité extrême, s'abstenant de tout contact sexuel et mangeant de la viande. On croyait que les Perfecti avaient transcendé le monde matériel et étaient devenus des anges. Marie-Madeleine a joué un rôle de premier plan dans le catharisme. Les Cathares ont également créé des foyers de groupe pour les femmes. Les opinions cathares sur les femmes ont attiré de nombreuses adeptes féminines.
Préambule : Pour commencer, je pensais commencer par l'histoire d'Edna sur sa lutte avec la mort de son père
Edna
"J'ai commencé à comprendre alors que tout ce dont j'avais besoin pour surmonter les troubles que je vivais était en moi… La spiritualité est devenue une partie de ma vie et a été à plusieurs reprises recherchée pour être comprise dans d'autres situations. Ma spiritualité fait partie de mon existence même qui est faite d'espoirs, de mystères et de valeurs. Cela se manifeste dans mes interactions avec les autres, et dans mon écriture… C'est la lumière de l'être qui donne sens et compréhension à tout et à tous ceux que je rencontre. Je rends grâce à la spiritualité qui est en moi.
Normalement, vous ne penseriez pas qu'un enfant de 12 ans puisse écrire quelque chose d'aussi sophistiqué et profond que cela - mais cela a été écrit par "Edna (12 ans), aux prises avec la mort de son père". Une petite étude a révélé que 68 sur 125 personnes en deuil – sans surprise – engagent la spiritualité>
Embrasser le chaos et donner naissance à la vérité-La "mise en scène" Friedrich Nietzsche, le célèbre philosophe, a décrit avec brio le paradoxe intrinsèque de la conscience humaine : « Il faut encore avoir le chaos en soi pour pouvoir donner naissance à une étoile dansante. Carl Sagan a également parlé de l'épiphanie dans la réalisation d'une compréhension du Tout. Comme l'affirme le scientifique emblématique, Carl Sagan, "L'acte même de compréhension est une célébration de l'union, de la fusion, même à une échelle très modeste, avec la magnificence du Cosmos."
Edgar Cayce soulève un point critique lorsqu'il parle de l'esprit et de son rôle dans la vision de l'avenir. Edgar Cayce déclare : « L'esprit est la vie. L'esprit est le constructeur. Le physique est le résultat. L'esprit est en effet le Constructeur : ce qui est retenu dans l'acte de vision mentale devient une réalité dans l'expérience matérielle. Nous sommes progressivement construits selon cette image ou à la ressemblance de ladite image créée au sein de notre propre être mental.
William James a observé que l'esprit humain en créant un sens de la réalité doit « briser et réunir » toutes les parties et morceaux innombrables de la réalité. » C'est-à-dire, « n'importe quel nombre d'impressions, à partir de n'importe quel nombre de sources sensorielles, tombant simultanément sur un esprit qui ne les a pas encore expérimentées séparément, fusionneront en un seul objet non divisé pour cet esprit. La loi est que toutes les choses fusionnent qui peuvent fusionner [toutes les choses qui peuvent fusionner fusionnent], et rien ne sépare sauf ce qui doit [être séparé]."
L'intuition de Jung selon laquelle "une image du monde ne signifie pas qu'il n'y a qu'une image et pas de monde" - ce qui, comme l'a observé Bohr, est - pour la personne - une "réalité authentique". William James, dans son ouvrage classique de 1902, The Varieties of Religious Beliefs, a démontré dans son examen et son analyse des « expériences religieuses » personnelles d'individus que les expériences spirituelles créent un « sens de la réalité ». C'est-à-dire que «l'image du monde» générée spirituellement a une «vraie réalité» et une vérité au-delà d'une simple «image du monde» - une fusion d'innombrables éléments disparates et souvent séparés.
"Le chaos a été formellement défini par la Royal Society (1986) comme "un comportement stochastique dans un système déterministe" et est donc un système qui, bien qu'affichant un comportement apparemment aléatoire, a un modèle et une légalité sous-jacents !" Comme l'a expliqué Robert Juliano, un expert qui a une "formation en science de la complexité" et qui a "travaillé avec des systèmes dynamiques auto-organisés", "la théorie du chaos est une approche multidisciplinaire de la dynamique des systèmes déterministes, [et] ce qui émerge de eux. La définition du « chaos » par la théorie du chaos est mathématiquement orientée, n'est pas considérée comme universelle et est aussi précise que restrictive. »
Nancy Furlotti, dans son article, Tracing a Red Thread: Synchronicity and Jung's Red Book, observe à propos de la synchronicité que, "D'après les écrits de Jung (1981), il est clair que plusieurs facteurs doivent être présents pour qu'un événement soit synchrone. Tout d'abord , il doit y avoir un intérêt pour l'esprit de l'observateur [parallèlement à ce que Weinberg dit que l'observateur et la réalité sont entrelacés], et avec cet intérêt vient un affect accru. L'affect émerge des archétypes, qui sont les principes d'ordre a priori de la nature, les Lorsqu'un archétype est activé, une énergie est mise en mouvement qui n'adhère pas aux lois de la causalité, ou du temps et de l'espace, mais se déplace à sa manière entre le psychisme, ou l'inconscient, et la matière, ou réalité. Jung appelle ce mouvement acausal (1981) ; v
L '«adhésion rigide au principe arbitraire de quantification» exclut les faits en dehors des paramètres de laboratoire tels que les génocides générés par des instincts liés à des groupes externes.
- Et ceci à un moment critique pour l'Amérique: "Les sondages estiment qu'entre 15 millions et 26 millions de personnes ont participé aux Etats-Unis, faisant de ces manifestations potentiellement le plus grand mouvement en termes de participation à l'histoire américaine." (Wikipédia)
[- And this at a critical time for America: "Polls estimate between 15 million and 26 million people participated in the United States, making these protests potentially the largest movement in terms of participation in U.S. history." (Wikipedia)]
Comme l'a souligné Claudia Nielsen, le psychiatre McGilChrist a astucieusement observé que «la portée de l'enquête et de la compréhension de la doctrine matérialiste avec son adhésion rigide au principe réellement arbitraire de quantification et une suraccentuation des caractéristiques physiologiques est sévèrement restreinte et limitée dans les analyses qui peut être effectuée." Le résultat inévitable de la méthodologie sérieusement restreinte de la doctrine matérialiste est que de nombreuses observations, données et résultats seront également, bien entendu, limités.
Kay Deaux, dans son analyse des études et théories liées au groupe, a observé que le parti-pris (matérialiste) pour les expériences de quantification-laboratoire «excluait» les «manifestations affectives» car il est bien connu que les émotions sont notoirement subjectives et difficiles à quantifier. Elle poursuit en soulignant que «En revanche, les groupes naturels, que ce soit la famille, la fraternité ou la nation, sont souvent le théâtre de manifestations intenses d'émotions et de liens affectifs forts. (p. 794 Manuel) Le résultat final est qu'aucune des analyses des sciences sociales sur le racisme ne comprend la caractéristique de manifestations intenses d'émotion. Cependant, même un aperçu précurseur des conflits intergroupes impliquant des génocides et des atrocités révèle des émotions horriblement puissantes liées à des instincts liés au groupe qui incluent historiquement les formes de violence les plus extrêmes connues de l'humanité.
La doctrine matérialiste déformée - et détournée - la science de la psychologie
La question:
D'ordinaire, la plupart des gens, si on leur demandait si «Le sens de la vie» pouvait être découvert dans un laboratoire, seraient plutôt douteux d'une telle entreprise. Le bon sens indiquerait clairement que la portée de l'enquête dans un laboratoire serait très limitée et incapable de réaliser une analyse raisonnable du sens de la vie. Mais c'est ce que prétend la psychologie académique traditionnelle-avec vigueur et virulence. La doctrine matérialiste qui domine la psychologie académique est complètement et totalement fixée sur la «quantification physiologique». En plus de cela, les matérialistes stricts insistent catégoriquement sur le fait que tout ce qui se trouve en dehors du laboratoire ne compte tout simplement pas.
Comme l'a souligné Claudia Nielsen, le psychiatre McGilChrist a astucieusement observé que «la portée de l'enquête et de la compréhension de la doctrine matérialiste avec son adhésion rigide au principe réellement arbitraire de quantification et une suraccentuation des caractéristiques physiologiques est sévèrement restreinte et limitée dans les analyses qui peut être effectuée." Comme le fait remarquer Kay Deux, un psychologue social, la fixation de la psychologie sociale sur les expériences de laboratoire exclut les «manifestations affectives» et les émotions. Autrement dit, la doctrine matérialiste exclut certains faits, informations et preuves en raison de la fixation sur la quantification physiologique.
Alfred Rupert Sheldrake (né en 1942) est un auteur et scientifique qui a travaillé comme biochimiste à l'Université de Cambridge de 1967 à 1973. Il est un peu en dehors des sentiers battus et il prône le concept de résonance morphique, et soutient que «la mémoire est inhérente à la nature "Sheldrake déclare que" L'influence croissante de la science mécaniste a accéléré ce processus à partir du XVIIe siècle. Dieu a été retiré du fonctionnement de la nature, maintenant considéré comme inanimé, inconscient et mécanique, fonctionnant automatiquement. (p.155) Il poursuit en disant que «l'idéologie athée a trouvé un allié puissant dans la science matérialiste, qui à la fin du XIXe siècle, dépeignait un univers mécanique sans but, inconscient où les humains, comme toute vie, avaient évolué sans but ou conseils. Dans ce monde impie [dépourvu de spiritualité], l'humanité prendrait en charge sa propre évolution, apportant le développement économique, la fraternité, la santé et la prospérité à toute l'humanité grâce au progrès. (p.157) En lisant cet essai, gardez à l'esprit que 1. La psychologie a contourné et ignoré les émotions puissantes générées par les instincts liés au groupe parce que les génocides-la preuve évidente des instincts-ne peuvent pas être introduits dans un laboratoire. 2. Que cela constitue un défaut méthodologique. 3. Le même processus est arrivé à la spiritualité parce qu'il n'est pas non plus facile à quantifier. Pourtant, de même, il y a aussi des dizaines de milliers d'années de faits et de preuves solides dans l'histoire humaine-les croyances en l'adoration de la pierre et les croyances en les esprits animaux étant deux illustrations très évidentes-qui sont exclues des livres de psychologie et de psychologie de la religion. [Bien qu'il existe des milliers et probablement des dizaines de milliers d'expériences et d'études, quand il s'agit de la psychologie grand public dans la façon dont elle traite la spiritualité et la religion-comme c'est le cas aujourd'hui-elle se concentre largement sur les théories-et c'est tout-la théorie jungienne, Frankl's théorie, théorie de Maslow, etc. En note de bas de page, j'ajouterais que la psychologie
Социјална перцепција-свест је друштвени поредак: Рамон Рејес истиче обједињујући аспект духовности у раним људским друштвима: „У суштини, друштвени и морални поредак обухвата живе, мртве, божанства и духове.
Студије генетске духовности и саосећања
1. Шта близанци откривају о науци вере
Тим Спецтор каже: „Они [истраживачи] су проценили да је наследност духовности око 40 до 50 процената,…
2. Др Минг Тсаунг Твин Студиес оф Спиритуалити
Комингс закључује да „Као што је горе показано, духовност има значајну генетску компоненту... Верујем да је најважнији [фактор] побољшана друштвена кохезивност…. [Т]Најбоља дефиниција духовности је осећај повезаности са нечим већим од себе, а не нужно нечим натприродним.
3. Истраживачка студија ефеката паранормалних и духовних искустава
Џеј Кенеди је приметио да су духовно-психичка искуства произвела „повећано веровање у живот после смрти, веровање да њихове животе води или надгледа виша сила или биће, интересовање за духовна или верска питања, осећај повезаности са другима, срећу, добро... биће, самопоуздање, оптимизам у погледу будућности и смисао живота.”
4. Друштвени значај духовности: успоставили смо везу између духовности и вишег саосећања
Духовност је била посебно повезана са поседовањем духовног идентитета, са трансцендентним искуством и склоношћу молитви……. више духовних учесника су склоније осећању саосећања, стр. 208) ... да су имали трансцендентна искуства..., а религиозни појединци чешће читају религиозне свете књиге и верују у фундаменталистичкији облик религије (стр. 214)
5. Саосећајна љубав према блиским другима и човечанству
Спрецхер и Фер: „Они који су били више религиозни или духовни искусили су више саосећајне љубави од оних који су били мање религиозни или духовни.
Историјски и социолошки докази о духовности-саосећању, као и експерименталне психолошке студије, чини се да је очигледно да је несвесни духовни симболизам у корелацији са просоцијалним вредностима, духовним идеалима и друштвено-моралним поретком.
1. Генетска истраживања доследно показују корелацију између духовности и саосећања
2. Социолошки и психолошки докази показују значај и реалност несвесног симболизма
3. Историјски, социолошки и психолошки докази сугеришу корелацију између духовности – између несвесног духовног симболизма – и друштвено-моралног поретка
Studien zu genetischer Spiritualität und Mitgefühl
1. Was Zwillinge über die Wissenschaft des Glaubens verraten
Tim Spector erklärt: „Sie [die Forscher] schätzten die Erblichkeit der Spiritualität auf etwa 40 bis 50 Prozent,….“
2. Dr. Ming Tsaung Twin Studies of Spirituality
Comings kommt zu dem Schluss: „Wie oben gezeigt, hat Spiritualität eine signifikante genetische Komponente … Ich glaube, der wichtigste [Faktor] ist ein verbesserter sozialer Zusammenhalt ….“ [D]ie beste Definition von Spiritualität ist das Gefühl, mit etwas verbunden zu sein, das größer ist als man selbst, nicht unbedingt etwas Übernatürliches.
3. Eine explorative Studie über die Auswirkungen paranormaler und spiritueller Erfahrungen
J. E. Kennedy stellte fest, dass spirituell-psychische Erfahrungen „zu einem verstärkten Glauben an ein Leben nach dem Tod, dem Glauben, dass ihr Leben von einer höheren Kraft oder einem höheren Wesen geführt oder bewacht wird, Interesse an spirituellen oder religiösen Angelegenheiten, einem Gefühl der Verbundenheit mit anderen, Glück, Wohlbefinden“ führten. Wesen, Selbstvertrauen, Optimismus für die Zukunft und Sinn im Leben.“
4. Die soziale Bedeutung der Spiritualität: Wir haben die Verbindung zwischen Spiritualität und höherem Mitgefühl hergestellt
Spiritualität wurde insbesondere damit in Verbindung gebracht, eine spirituelle Identität zu haben, transzendente Erfahrungen gemacht zu haben und dazu zu beten ……. spirituellere Teilnehmer neigten eher dazu, Mitgefühl zu empfinden, S. 208) … transzendente Erfahrungen gemacht zu haben … und religiöse Personen lesen eher religiöse heilige Bücher und glauben an eine fundamentalistischere Form der Religion (S. 214)
5. Mitfühlende Liebe für nahestehende Menschen und die Menschheit
Sprecher und Fehr: „Diejenigen, die religiöser oder spiritueller waren, erlebten mehr mitfühlende Liebe als diejenigen, die weniger religiös oder spirituell waren.“
Historische und soziologische Belege zu Spiritualität-Mitgefühl sowie experimentelle psychologische Studien zeigen deutlich, dass unbewusste spirituelle Symbolik mit prosozialen Werten, spirituellen Idealen und der sozial-moralischen Ordnung korreliert
1. Die genetische Forschung zeigt durchweg einen Zusammenhang zwischen Spiritualität und Mitgefühl
2. Soziologische und psychologische Beweise belegen die Bedeutung und Realität unbewusster Symbolik
3. Historische, soziologische und psychologische Beweise deuten auf einen Zusammenhang zwischen Spiritualität – zwischen unbewusster spiritueller Symbolik – und sozialmoralischer Ordnung hin
„Politische“ Erklärung des Mehrheitsführers im Senat, Mitch McConnell, vor dem Amtsenthebungsverfahren gegen Trump: „Ich bin kein unparteiischer Geschworener. „Das ist ein politischer Prozess“,
Wenn der nationale Tod droht
DIE Propheten behandelten den Menschen nicht als Atom, sondern als Teil eines sozialen Organismus, als lebendes Mitglied eines lebenden Körpers. Diesen Körper zu heilen, wenn er krank war (Jes. I:6), ihn vor der bevorstehenden Auflösung zu warnen und ihn auf die Wege zurückzubringen, die zur Vollkommenheit in Gott führen, war ihre große und einzige Mission (Jer. 6:6). Daher waren sie immer zahlreicher, wenn der nationale Tod drohte. Kurz vor dem Fall Samarias und Jerusalems sehen wir sie in größter Zahl und mit größter Energie am Werk sein. (DIE PROPHETEN DES ALTEN TESTAMENTS ALS SOZIALREFORMER. Von REV. GEO. STIBITZ,)
„Papst Franziskus beklagt die „reaktionäre“, politisierte katholische Kirche der USA“ (Reuters-Schlagzeile von Philip Pullella) Trump ist ein glühender Rassist und verunglimpft protestierende NFL-Spieler sowie Mexikaner und andere Minderheiten. Im Jahr 2016 sandte ich dem Kongressabgeordneten Ruppersberger eine Warnung, dass Trumps rassistische Rhetorik und Hassrede einen Anstieg von Hassverbrechen und Schießereien gegen weiße Rassisten auslösen würden – was natürlich stimmte. Sowohl 2017 als auch 2018 gab es einen Anstieg von Hassverbrechen und Schießereien gegen weiße Rassisten. Trumps Einwanderungspolitik als Präsident bestand darin, kleine Kinder von ihren Müttern zu trennen, um sie für die Einwanderung zu bestrafen. Und es wird nicht besser. Nach Angaben der Washington Post erreichten Hassverbrechen im Jahr 2022 ihren Höhepunkt – darunter 822 Filipinos, die Anzeige wegen ihrer Opfer von Hat5e-Verbrechen erstatteten. Und eine Reihe amerikanischer katholischer Führer überlegen, Spenden für einen verdammten Rassisten zu sammeln. Also, ja, scheiß auf sie.
Amerika Februar-März 2017 Der historische Zyklus „Macht macht richtig“: Warnbriefe an die Botschaften der Alliierten (Englisch, Französisch, Deutsch und Kanadisch mit Enthüllung von Trumps Missbrauch der Anführer der Alliierten – Juli 2022
Der Parapsychologe Daryl Bem hat durch erfolgreich wiederholte Experimente gezeigt, dass Präkognitionsexperimente tatsächlich durchweg erfolgreiche Ergebnisse liefern. Es begann mit Daryl Bems Artikel aus dem Jahr 2011 über seine ursprünglichen Experimente, die zu sehr bedeutsamen Ergebnissen führten. Dieser Artikel hat das Interesse vieler anderer Forscher geweckt. Außerdem hatte Daryl Bem die Weitsicht, „Kits“ zu entwickeln, die er anderen Forschern geben konnte, damit diese das Rad nicht neu erfinden mussten. Eine ganze Reihe von Forschern beteiligte sich.
In einem Artikel über eine Metaanalyse dieser Experimente aus dem Jahr 2016 heißt es: „Wenn Bems eigene Experimente einbezogen werden, umfasst die vollständige Datenbank 90 Experimente aus 33 verschiedenen Labors in 14 verschiedenen Ländern. Insgesamt nahmen 12.406 Personen an diesen Experimenten teil.“ In dem Artikel heißt es weiter, dass die Ergebnisse zeigten, dass das experimentelle Design, das sich auf Sex konzentrierte, die anderen Designs bei weitem übertraf. (Eine Zusammenfassung von „Feeling the Future: Eine Metaanalyse von 90 Experimenten zur anomalen Antizipation zufälliger zukünftiger Ereignisse von Bem, Tressoldi, Rabeyron & Duggan“).
Die sehr tiefgreifenden und eindringlichen persönlichen Erfahrungen als KZ-Opfer haben Frankls Sicht auf die Menschheit und den Menschen dramatisch beeinflusst. In seinem Buch „Man’s Search For Meaning“ stellt Frankl fest, dass die Menschen aufhörten, ums Leben zu kämpfen, als das Leben für sie bedeutungslos wurde. Er stellte fest, dass die religiösen Überzeugungen der Gefangenen intensiv und sehr aufrichtig waren. Eine Frau, die wusste, dass sie in den nächsten Tagen sterben würde, sagte zu ihm: „Ich bin dankbar, dass mich das Schicksal so hart getroffen hat. In meinem früheren Leben war ich verwöhnt und habe spirituelle Errungenschaften nicht ernst genommen.“ (S.69) Darüber hinaus stellt er fest: „Trotz aller erzwungenen körperlichen und geistigen Primitivitäten des Lebens in einem Konzentrationslager war es möglich, das spirituelle Leben zu vertiefen.“ Empfindliche Menschen, die an ein reiches geistiges Leben gewöhnt waren, litten möglicherweise unter großen Schmerzen (sie waren oft von empfindlicher Konstitution), aber der Schaden an ihrem inneren Selbst war geringer. Sie konnten sich aus ihrer schrecklichen Umgebung zurückziehen und ein Leben voller innerer Reichtümer und spiritueller Freiheit führen. Nur so lässt sich das scheinbare Paradoxon erklären, dass einige Häftlinge mit weniger robuster Beschaffenheit das Lagerleben oft besser zu überstehen schienen als Häftlinge mit robuster Natur.“ (S. 37 Suche) Die Bedeutung, die Menschen aus ihrer Spiritualität ableiten, war ein entscheidender Grund dafür, dass einige überlebten und andere nicht. Tolstoi bemerkt: „Man kann nur im Körper leiden, der Geist kennt kein Leiden.“ (Böe S.151)
Das menschliche Bedürfnis, die Welt zu verstehen, liegt zahlreichen psychologischen und sozialpsychologischen Theorien zugrunde. Wissenschaftler schätzen, dass es im menschlichen Gehirn bis zu 100 Milliarden Neuronen geben könnte – und über 100 Billionen Synapsen. Die Menge an Informationen und Daten, die der menschliche Geist gleichzeitig durch verschiedene und unterschiedliche Systeme verarbeitet, ist absolut phänomenal – unvorstellbar.
Jede Theorie postuliert auf die eine oder andere Weise angeborene Prozesse, die Ordnung in das bringen, was sonst Chaos wäre. Ohne Prozesse, die Dinge in Ordnung bringen und Informationen eine Bedeutung zuweisen, wären die Menschen wie das Baby von William James, der die Welt „als eine große blühende, summende Verwirrung“ sieht. Denken Sie nur an alle Informationseinheiten, die allein vom visuellen System verarbeitet werden. Neben der wichtigen Funktion, visuelle Eingaben einfach zum Sehen zu verarbeiten, gibt es sekundäre Prozesse, die alle empfangenen visuellen Informationen automatisch überprüfen und analysieren. Beispielsweise verfügt das Gehirn über bestimmte Bereiche und Systeme, die Informationen über Gesichtszüge verarbeiten. Gesichtsmerkmale werden automatisch auf Bedeutung und Bedeutung analysiert. Das Gehirn scannt Gesichter automatisch nach Anzeichen für die Absichten anderer und sucht nach Wut, Glück, Traurigkeit usw. Diese Informationen werden größtenteils unbewusst verarbeitet – wie die meisten Informationen auch. Wir werden uns bestimmter Gesichtszüge erst dann bewusst, wenn sie hervorstechen, beispielsweise wenn wir mit einem wütenden Gesicht konfrontiert werden. Das menschliche Gehirn ist das komplexeste und anspruchsvollste Objekt im Universum und verfügt über eine Reihe von Systemen, die Informationen verarbeiten und Daten auf Bedeutung und Bedeutung analysieren. Der menschliche Geist sortiert Daten und Informationen endlos nach Relevanz, Bedeutung und Wert in seinem ewigen Kampf, Ordnung in die Welt zu bringen.
Zwei prominente Sozialpsychologen, Michael Hogg und Dominic Abrams, beobachten, dass wir ohne mentale Prozesse, die Reize organisieren und den Geist in Ordnung bringen, „durch Überstimulation überwältigt und gelähmt wären.“ Sie sagen weiter: „In Übereinstimmung mit vielen der vorherrschenden Perspektiven in der Sozialpsychologie – zum Beispiel kognitive Konsistenz (Abelson et al. 1968), Attribution (Harvey und Smith 1977) und soziale Kognition (Fiske und Taylor 1984) – Die soziale Identitätsperspektive geht davon aus, dass der menschliche Organismus versucht, Ordnung in das potenzielle Chaos zu bringen.“ (meine Kursivschrift -S.17 Soc-ID) Sie weisen auch darauf hin, dass die Theorie der sozialen Kognition die Gültigkeit einiger Annahmen der kognitiven Psychologie im „neuen Look“ bewiesen hat. Das zentrale Konzept der „New Look“-Kognitionspsychologie besteht darin, dass Menschen Hypothesen über die Welt und ihre Funktionsweise aufstellen, also wie Menschen in der Welt effektiv funktionieren können. Menschen verstehen die Welt, indem sie Theorien darüber entwickeln, wie Menschen und Dinge in der Welt funktionieren.
Dr. Stephen Farra antwortete: „Guter kurzer Aufsatz – durchdacht und auf den Punkt gebracht: Ein Mangel an Glauben an den „freien Willen“ (freiwillige Lebensführung) führt regelmäßig zu einem Gefühl der Sinnlosigkeit. Verzweiflung und unethisches persönliches Verhalten. Unsere Paradigmen sind unsere Art, mit der Realität umzugehen, aber sie sind keine Realität. Wie Charles Peck Jr. andeutet, verlieren wir uns in unseren eigenen Abstraktionen!“
Obwohl langweilig, sind grundlegende wissenschaftliche Methoden wie die Kategorisierung wichtig.
"Wir werden, was wir denken!" – Buddha Eine entscheidende Frage Dr. Farra erklärte: „Unsere Modelle entsprechen der Realität. Aber unsere Modelle sind nicht die Realität!“ Das stimmt mit dem unsterblichen Philosophen Kant überein, der argumentiert, dass wir nicht die reale Welt wahrnehmen – sondern „Repräsentationen“ der realen Welt. In ähnlicher Weise betont Bargh – aus der unbewussten Forschung – mentale Kategorien und Normen/Stereotypen. Jung legt den Schwerpunkt auf Symbole – die seiner Meinung nach außerhalb kognitiver Beurteilungen liegen. Das Fazit ist, dass „Modelle“ – und wie wir uns die Welt vorstellen – nicht nur zentrale und wichtige Fragen sind – sondern lebenswichtig.
Kategorisierung fruchtbarer und realer Wortspiritualität
1. Spiritualität des Mitgefühls: Das Oxford Handbook on Compassion: „Mitgefühl für andere und soziale Unterstützung haben Überlebenswert und gesundheitliche Vorteile …“ (S. 171)
2. Musikalische Spiritualität – eine Quintessenz Illustration: Es ist bemerkenswert, wie viele Studien Musik als Spiritualität und als evolutionäres Anpassungsmerkmal von entscheidender Bedeutung für die Entwicklung der menschlichen Gesellschaft sind. Shulkin und Raglan stellen fest: „Unsere Evolution ist eng mit der Musik und dem Körper als Instrument (z. B. Klatschen) verbunden. Musik trägt unter anderem dazu bei, sozial kooperatives und koordiniertes Verhalten zu erleichtern.“
3. Prophezeiung, Poesie und Spiritualität – Kreativität, Transzendenz: „Der Prophet ist ein Dichter. Seine Erfahrung ist den Dichtern bekannt. Was Dichter als poetische Inspiration kennen; die Propheten nennen göttliche Offenbarung“ – Heschel
4. Kapwa-loob pro-soziale Normen/Spiritualität Kapwa und relationale Spiritualität: gemeinsame Identität, ein inneres Selbst, geteilt mit anderen…. Die Einheit des Selbst und des anderen Kapwa-Loob sind zwei einzigartige Aspekte der Kultur auf den Philippinen
Wie K. Lagdameo-Santillan in ihrem Artikel „Roots of Filipino Humanism“ feststellt: „Kapwa ist die Anerkennung einer gemeinsamen Identität, eines inneren Selbst, das mit anderen geteilt wird.“ Diese philippinische sprachliche Einheit des Selbst und des Anderen ist einzigartig und anders als in den meisten modernen Sprachen.“
In den philippinischen Sozialwissenschaften wurde Loob dennoch auf vielfältige Weise untersucht, beispielsweise als „Höhle“ des philippinischen Denkens, als emotionaler Zustand, als wahres Selbst, als Zentrum der Persönlichkeit, als Welt des Seins und als zentraler indigener Wert (Pe -Pua, 2017). In der neueren Ethikphilosophie wird loob jedoch manchmal in Kontexten verwendet, in denen es treffend als „relationaler Wille“ übersetzt werden kann, da es sich um einen auf andere gerichteten Willen handelt (Reyes, 2015).
4. Kinderspiritualität Donna Thomas: „Kinder und Jugendliche machen häufig ‚positive‘ und ‚negative‘ anomale Erfahrungen, die von ‚Erwachsenen in Autorität‘ zum Schweigen gebracht, ignoriert oder medikamentös behandelt werden.“ kann die Selbstheilung von Kindern und Jugendlichen katalysieren. Indem Kinder ein größeres Selbstbewusstsein und ein Gefühl der inneren Verbundenheit zwischen sich selbst, anderen und der Welt erreichen.“
5. Künstlerische Spiritualität: Robert K. Johnston erklärt: „Eine Umfrage von George Barna zur Jahrtausendwende ergab nicht nur, dass 20 Prozent der Amerikaner „Medien, Kunst und Kultur“ als ihr wichtigstes Mittel für spirituelle Erfahrung und Ausdruck nutzen. ...“
6. Heilung spirituell-psychischer Trauererfahrungen „Umgekehrt zeigt die Erfahrung von Seelsorgern, dass Menschen offenbar besser zurechtkommen, wenn sie ihre spirituellen Erfahrungen in Krisenzeiten „aktualisieren“ können.
7. T’boli-Traumweberei/T’nalak – Träume als Quelle göttlicher Inspiration – parallel zur transzendentalen Inspiration in Poesie und Prophezeiung. „Das Webhandwerk der T'boli ist eine heilige spirituelle Tradition. Das Volk der T'boli gilt als eine der kreativsten und künstlerischsten ethnolinguistischen Gruppen auf den Philippinen. Sei Lang Dulay, ein nationaler Künstler , machte die T'nalak-Weberei mit ihren über 100 verschiedenen T'nalak-Designs populär.
8. Arctic Hunter Gatherer glauben an Tiergeister als „Beziehungen des Menschen zur natürlichen Welt …“ Erica Hill betont: „Ihre Gedanken und Handlungen haben Beziehungen zu Beutetieren aufgebaut und aufrechterhalten und können produktiver als dynamisches soziales Verhalten konzeptualisiert werden, das in die Natur eingebettet ist.“ Kontext des täglichen Lebens und nicht als privilegierte rituelle Handlungen.“
9. Dr. Ingela Visuri: Spiritualität und „Der Fall von hochfunktionalem Autismus“ Der besondere Charakter der Erfahrungen von Autisten ist in der Regel charakteristisch „unerklärliche Sinneserfahrungen“ – unsichtbare Berührung,
In gewisser Weise ähnelt Carl Jungs Idee des kollektiven Unbewussten der Idee des Heiligen Geistes, der das menschliche Bewusstsein durchdringt, jedoch aus einer anderen, weltlicheren und psychologischeren Perspektive. Donald Kalsched, Ph.D., ein Klinisch-Jungianischer Analyst, stellt fest, dass „archetypische Energie tief im Unbewussten verwurzelt ist und ‚archaisch‘, primitiv und auch ‚typisch‘ ist. Archetypische Energien und Affekte werden vom Menschen nicht leicht aufgenommen.“ Bewusstsein. Sie können leuchtend oder dunkel, engelhaft oder dämonisch sein, aber weil sie in roher, unvermittelter Form existieren, neigen sie dazu, übermächtig zu sein.
Wenn Sie mit „spirituellen Menschen“ sprechen, sind spirituelle Überzeugungen nicht nur eine Motivation, sondern eine sehr tiefe Inspirationsquelle und ein kraftvoller Antrieb. Im Gegensatz dazu fehlt Spiritualität als Motivation in weiten Teilen der eigentlichen akademischen Welt auffällig. Ab 2017 habe ich umfangreiche Recherchen durchgeführt. Ein wichtiges Interessengebiet war insbesondere der Idealismus – wie bei Gandhi, Martin Luther King Jr. (beide waren sehr spirituell), ganz zu schweigen von Moses oder Jesaja oder den zahlreichen alttestamentarischen Propheten, die sich über Ungerechtigkeit äußerten. Ein Religionswissenschaftler hatte noch nie von solchen gehört: S. Schindler, Dr oder fahren. Ich habe fünf „offiziellen“ Anthropologieprofessoren, die zu dieser Zeit an einer Diskussion über diese Frage beteiligt waren, eine Nachricht geschickt und keine Antwort erhalten. Spirituelle und religiöse Überzeugungen als Antrieb und Motivation sind angesichts jahrtausendelanger spiritueller und religiöser Überzeugungen selbstverständlich – ganz zu schweigen von Millionen und Abermillionen von Kirchen und Tempeln. Um Gobekli Tepe bauen zu lassen, musste eine Motivation vorhanden sein.
Emotionen und spirituelle Motivation
Menschen mögen einfache Erklärungen. Das Problem ist, dass das menschliche Bewusstsein und das menschliche Gehirn unglaublich komplex sind. Einige Wissenschaftler sagen, dass das menschliche Gehirn bei weitem der komplexeste Organismus im Universum ist. Die Neurowissenschaftler Funk und Gazzanigna stellen fest: „Moral ist eine Reihe komplexer emotionaler und kognitiver Prozesse, die sich in vielen Gehirnbereichen widerspiegeln. Einige von ihnen erweisen sich immer wieder als unverzichtbar, um ein moralisches Urteil abzugeben, aber keines davon hat eindeutig mit der Moral zu tun …………Einige der verarbeiteten Emotionen sind für die Moral zentraler als andere, aber alle Emotionen tragen zum moralischen Urteil bei gegebene spezifische Kontextsituationen. Gehirnarchitektur der menschlichen Moral, Funk und Gazzanigna Aktuelle Meinung in Neurobiologie 2009 19:678-681)
Ich treffe oft auf Hochschulabsolventen, die sagen, dass Emotionen sozusagen „schlecht“ seien. Für die Perspektive ist Patriotismus wahrscheinlich die vorherrschende und allgegenwärtigste Emotion. In Greene et al. Trolley-Dilemma-Experimenten zum moralischen Urteil wird deutlich, dass die Situation bestimmte, welche Regionen des Gehirns rekrutiert werden würden, und dass die verschiedenen Regionen des Gehirns auch im Tandem zusammenarbeiteten. Emotionen und psychologische Funktionen sind für die Spiritualität von entscheidender Bedeutung – im Guten wie im Schlechten. Und diese Prozesse und Emotionen haben ihre Schwächen und Stärken. Das heißt, aus psychologischer und wissenschaftlicher Sicht kann das „Übernatürliche“, das nur ein Aspekt der Spiritualität ist, der im neurowissenschaftlichen Moralparadigma mit anderen spirituellen Prozessen wie der Sinngebung der Welt (Geist der Wahrheit – John) verbunden ist, nur sein richtig im Hinblick auf emotionale Motivation und Orientierung analysiert.
Um das neurowissenschaftliche Modell noch einmal zu betonen:
Funk und Gazzanigna stellen Folgendes fest: „Moral ist eine Reihe komplexer emotionaler und kognitiver Prozesse, die sich in vielen Gehirnbereichen widerspiegeln.“ Einige von ihnen erweisen sich immer wieder als unverzichtbar, um ein moralisches Urteil abzugeben, aber keines davon hat eindeutig mit der Moral zu tun …………Einige der verarbeiteten Emotionen sind für die Moral zentraler als andere, aber alle Emotionen tragen zum moralischen Urteil bei gegebene spezifische Kontextsituationen. Gehirnarchitektur der menschlichen Moral, Funk und Gazzanigna Aktuelle Meinung in Neurobiologie 2009 19:678-681) Das Gleiche gilt natürlich auch für die Spiritualität – insbesondere bei religiösen Menschen – es gäbe die Spiritualität des Mitgefühls („einander lieben“), die Spiritualität der Gerechtigkeit und Moral (die meiner Meinung nach etwas anderes ist als Gerechtigkeit), künstlerische Spiritualität. die Spiritualität der ehelichen Treue, die Spiritualität religiöser Rituale, die Spiritualität des Heiligen, der Musik, des Tanzes und so weiter.
Zusammenfassend lässt sich sagen, dass eine einzige soziale und moralische Ordnung die Lebenden, die Toten, die Gottheiten und Geister sowie die gesamte Umwelt umfasst“ – Ramon Reyes (Religiöse Erfahrung auf den Philippinen) – Im Lichte der genetischen Forschung – und unter Berücksichtigung der Zehner tausende von Leuten. „Das Paradigma einer sozialen und moralischen Ordnung“, wie Reyes es beschreibt, ist durch spirituelle Symbolik wahrscheinlich immer noch eine lebensfähige unbewusste Realität.
Das Körper-Geist-Seele-Paradigma oder -Modell
Die Körper-Geist-Seele-Idee oder das Modell vermittelt als theoretisches Modell oder Paradigma zweifellos ein sehr natürliches und vernünftiges Modell oder Paradigma, das ein leicht verständliches Ideenmodell des „Menschseins“ ist! Daher ist es nicht verwunderlich, dass das Körper-Geist-Seele-Paradigma sehr früh in der Menschheitsgeschichte entstand, in einigen der frühesten menschlichen Gesellschaften und in den meisten „primitiven“ oder traditionellen Kulturen. Beispielsweise hatten indianische Kulturen wie die Tukudika-Kultur und die hawaiianischen Ho'omana-Religionen eine Körper-Geist-Seele-Hierarchie für Menschen, die der Körper-Geist-Seele-Hierarchie von Pythagoras bemerkenswert ähnlich war.
Darüber hinaus findet sich das Körper-Geist-Seele-Paradigma auch in der christlichen Bibel: „Möge der Gott des Friedens selbst euch vollkommen heiligen, und möge euer ganzer Geist, eure Seele und euer ganzer Körper bei der Wiederkunft unseres Herrn Jesus tadellos bleiben.“ Christus“ (1. Thessalonicher 5,23). Darüber hinaus heißt es im Hebräerbrief der Bibel: „Denn das Wort Gottes ist lebendig und wirksam, schärfer als ein zweischneidiges Schwert, es durchdringt bis zur Spaltung der Seele und des Geistes, der Gelenke und des Marks und erkennt die Gedanken.“ und Absichten jedes Einzelnen. das Herz“ (Hebräer 4,12).
Die moderne medizinische Wissenschaft hat kürzlich die Idee von Körper-Geist-Seele wiederbelebt. Dr. Sood, ein Arzt der Mayo Clinic, der die „integrative“ Medizin der Mayo Clinic leitet, betont die Rolle der Spiritualität für die Gesundheit und das Wohlbefinden eines Menschen. Dr. Koenig von der Duke University leitet eine ähnliche medizinische Forschungsgruppe an der Duke University. Dr. Koenig hat umfangreiche, sorgfältige und nach strengen wissenschaftlichen Standards durchgeführte Untersuchungen zur Rolle der Spiritualität für Gesundheit und Wohlbefinden durchgeführt. (d. h. die Auswirkungen von Spiritualität auf den Blutdruck usw.) Es gibt auch Dr. Paul Wong, einen bekannten existenziell-positiven Psychologen und Autor, der sich ebenfalls auf Spiritualität im Sinne von breiterer Bedeutung, Zweck, Kreativität und Sinn konzentriert. Schaffung.
Darüber hinaus befürworten viele spirituelle Führer, Mystiker und Christen mittlerweile das Körper-Geist-Seele-Paradigma in ihrem Ansatz zu Gesundheit – und Spiritualität. Neale Donald Walsch, ein zeitgenössischer christlicher Führer, stellt beispielsweise unmissverständlich fest: „Gesundheit ist ein Zeichen der Harmonie zwischen Körper, Geist und Seele.“ Respektieren Sie Ihren Körper, halten Sie ihn in Form. Wenn Sie nicht gesund sind, schauen Sie, welche Teile von Ihnen nicht in Ordnung sind. Ihr Körper wird Ihnen die Wahrheit zeigen. Beachten Sie, was er Ihnen zeigt, hören Sie zu, was er sagt. Ideen, Konzepte, Symbole oder Archetypen des „Geistes“ reichen Zehntausende von Jahren in der Menschheitsgeschichte zurück.
Mannheim und historische Synergien: Mannheims Argument war ziemlich gesunder Menschenverstand – dass die wirtschaftliche und politische Realität einen tiefgreifenden Einfluss auf Weltanschauungen und Sozialwissenschaften – Philosophie, Psychologie, Politikwissenschaft – und sogar spirituelle und religiöse Ansichten haben würde. Der gesunde Menschenverstand scheint zu diktieren, dass die Weltanschauungen und Orientierungen der Menschen notwendigerweise die wirtschaftlich-politische „Realität“ und die „physische Welt“, in der sie leben, übernehmen und sich an diese anpassen. Historisch gesehen hat sich das als gute Faustregel erwiesen – wenn auch nicht perfekt Muster sozusagen. Mannheims Weltanschauung stimmte mit der vieler anderer Philosophen seiner Zeit überein – Nietzsche, Gasset usw. Und wie Voltaire bemerkte: „Jeder Mensch ist ein Geschöpf der Zeit, in der er lebt, und nur wenige sind in der Lage, sich über die Ideen der Zeit zu erheben.“ .“ Leider ist das selbst bei Gelehrten und Wissenschaftlern heute zu wahr.
Perspektivisch gibt es einen großen Unterschied zwischen Vernunft und rationaler Analyse. Manche halten die rationale Analyse für von Natur aus gut. Rationale Analysen sind ein Werkzeug – von den Nazis zur Verbesserung der Effizienz ihrer Vernichtungslager oder von Wissenschaftlern zur Verbesserung der Nahrungsmittelproduktion. Ebenso gibt es einen großen Unterschied zwischen dem Zeitalter der Vernunft und diesem neuen Zeitalter des Materialismus. Die weitverbreitete Ansicht, dass Wahrheit an Bedingungen geknüpft und teilweise ein Produkt gesellschaftlicher Konventionen (Nietzsche oder Umstände (Gasset), materialistischer Denkweise und Methodik ist, ist aufgrund der Betonung der Quantifizierung intolerant und absolut
Esther, die Administratorin einer FB-Gruppe „Neurowissenschaften“, schickte mir eine Nachricht mit der Aussage: „Esther ************ Charles Peck Jr.“ Es gibt Theoretiker von vor Jahren, die nicht so wissenschaftlich, sondern moderner waren Theoretiker. Das liegt daran, dass wir der wissenschaftlichen Methode folgen und daher unsere Theorien von der wissenschaftlichen Schlussfolgerung durch die empirische Methode entwickelt werden. Unsere heutigen Praktiken basieren nicht nur auf einfachen Beobachtungen oder Hörensagen. Praktiken und Ansätze sind keine Philosophien, sondern wissenschaftlich wiederholbare Theorien und Gesetze (nicht nur Ahnungen und Hypothesen).“ Aus Diskussionen würde ich sagen, dass die Sichtweise der Wissenschaft als etwas Absolutes üblich und weit verbreitet ist. Nietzsche, Gasset und Mannheim wurden von den neuen Materialisten verworfen. Sie ignorieren auch moderne Neurowissenschaftler wie Damasio. Antonio Damasio, der berühmte Neurowissenschaftler, stellt in Descartes fest „Fehler: Emotion, Vernunft und das menschliche Gehirn“ (2005): „Ich bin skeptisch gegenüber der Annahme der Objektivität und Endgültigkeit der Wissenschaft. Es fällt mir schwer, wissenschaftliche Ergebnisse, insbesondere in der Neurobiologie, als etwas anderes als vorläufige Annäherungen zu betrachten.“
Die materialistische Methodologie „schränkt die durchführbaren Analysen erheblich ein und begrenzt sie
Die Quintessenz ist, dass die Materialisten „an die Macht kamen“ und zur dominierenden Kraft in der akademischen Institution wurden – und das Argument mitbrachten, dass Quantifizierung die Wissenschaft unfehlbar mache. Aus rein wissenschaftlicher Sicht ist es das Gegenteil, wie McGilChrist betont. Wie Claudia Nielsen betonte, stellt die Psychiaterin McGilChrist fest: „Der Umfang der Untersuchung und des Verständnisses der materialistischen Doktrin mit ihrer strikten Einhaltung des eigentlich willkürlichen Prinzips der Quantifizierung und der Überbetonung physiologischer Merkmale ist in den Analysen, die möglich sind, stark eingeschränkt und begrenzt.“ durchgeführt werden." Die Hälfte des menschlichen Bewusstseins ist nicht quantifizierbar: Hoffnung, Kunst, Träume, Musik, Poesie, wahre Liebe, Ehrfurcht, Staunen, Freiheit, Ideale, Gerechtigkeit – ganz zu schweigen vom Tod. Ich möchte kurz die Frage stellen, dass es verblüffend ist, wie eine für Physik oder Chemie geeignete Methodik – von McGilChrist als „strikte Einhaltung der Quantifizierung“ beschrieben – auf das menschliche Bewusstsein angewendet wurde. Ich möchte hinzufügen, dass – wenn man sich die Sozialwissenschaften genau anschaut – die materialistische Methodologie zu einer ziemlich ernsten Tendenz der Forscher geführt hat – keine tragfähige Form des sozialen Bewusstseins, keine spirituellen und religiösen Überzeugungen als Antrieb und Motivation, keine „Gemeinschaft“. „In der „allgemein akzeptierten Definition von Religion“ gibt es keine offensichtlichen prosozialen Normen, die den Theorien der Psychologie innewohnen (d. h. sozialkognitive Theorie – schwach in Bezug auf Motivation).
Wie Ramachandran, der Neurowissenschaftler, betont, besteht ein primärer Prozess des menschlichen Geistes darin, Modelle der Welt zu schaffen und Kunstwerke in der Welt zu erschaffen. Für die alten Menschen waren mächtige Kräfte am Werk – über die sie keine Kontrolle hatten – und für die sie weder rationale Erklärungen noch natürliches Verständnis hatten. Ein großer Einfluss war zweifellos genau das Gefühl der Ohnmacht in einer Welt, die es nicht verstand. Wie der Anthropologe Bronislaw Malinowski feststellt, ist Religion „das Bekenntnis der menschlichen Ohnmacht in bestimmten Angelegenheiten …“ (S. 19). Die antike Menschheit übernahm die herausragendsten Merkmale der Welt und entwickelte aus den beeindruckenden Naturphänomenen eine Weltanschauung – eine Ideologie wie Stürme und Blitze. Sobald der Mensch erschaffen war, konnte er diese Machtgötter um Fürsprache für ihn bitten. Somit waren die Götter und Göttinnen ein Weg zu einer Art Macht. Es gab Sonnengötter, Himmels- und Sturmgötter, Jahreszeitengötter, Götter der Unterwelt und des Jenseits, Erntegötter, Regengötter sowie heilige Haine, Quellen und Höhlen.
Robert Blust, ein Linguist, äußert sich ähnlich zum weit verbreiteten polynesischen Konzept – dem Archetyp von „Mana“. „Laut dem Linguisten Robert Blust bedeutet „Mana“ in einigen Sprachen „Donner, Sturm oder Wind“. Blust stellte die Hypothese auf, dass der Begriff ursprünglich „mächtige Naturgewalten wie Donner und Sturmwinde“ bedeutete, die als Ausdruck einer unsichtbaren übernatürlichen Kraft verstanden wurden. Als sich ozeanisch sprechende Völker nach Osten ausbreiteten, löste sich die Vorstellung einer unsichtbaren übernatürlichen Kraft vom Physischen Naturgewalten, die es inspiriert und ein Eigenleben angenommen hatten. (Wikipedia) Wie neurowissenschaftliche Studien immer wieder zeigen, sind die verschiedenen Prozesse im Gehirn eng miteinander verbunden. Die „musikalischen“ Prozesse des Geistes sind beispielsweise eng mit Sprache, Gesang, Tanz und Spiritualität (sowie einer Reihe anderer Gehirnprozesse) verbunden.
In den Mythen und Mythologien antiker und prähistorischer Zivilisationen wimmelt es von Sturmgöttern.
In verschiedenen Kulturen gibt es fast fünfzig Sturmgötter. Oftmals ist der Donnergott, wie Zeus, der Anführer unter den anderen Göttern. Der wilde, hammerschwingende Thor war in der nordischen Mythologie der Gott der Stürme, des Donners, des Blitzes sowie der Fruchtbarkeit und Stärke. Thor kämpft eine Reihe von Schlachten mit der Seeschlange Jormung und vollbringt darüber hinaus viele Heldentaten. Im Hinduismus reitet Indra, der Gott des Regens und der Gewitter, auf einem weißen Elefanten und schwingt einen Blitz namens Vajra. Indra ist der König der Götter und Anführer der Devas. Er ist der Kriegsgott und steht für Stärke und Mut. Indra, der Jäger der Drachenschlange Vrtra, führt einen endlosen Krieg gegen die Dämonen der Asuras. Wie der griechische Gott Zeus, dessen Heimat der Olymp war, liegt Indras Heimat auf einem Berggipfel, dem Berg Meru im Himmel. Nachdem Zeus den Gott Kronos gestürzt hatte, wurde er zum Herrscher der Götter. In der griechischen Kunst wurde Zeus häufig mit einem Blitz dargestellt.
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Dort hatten wir einen Panoramablick auf den tobenden Sturm. Ein Blitz durchschnitt die schwarze Leere der Nacht. Kurze, sengende Blitze strahlend weißen Lichts erhellten das kochende Wasser des Sees. Dunkle Wolken kauerten bedrohlich über dem tosenden Wasser. Die vom heftigen Wind aufgepeitschten Wellen rauschten über den Sand des Strandes und waren über dem Tosen des Sturms zu hören. Der Wind stöhnte und stöhnte auf den dünnen Fliegengittern auf der kleinen Veranda. In andächtigem Schweigen sahen wir zu, wie der Sturm durch die Wellen brach. Die Challenge-Vorführungen dauerten etwa zwanzig Minuten.
Nirgendwo könnten die Grenzen und Grenzen rationaler Analyse und Erkenntnis deutlicher werden als wenn es um die Frage nach dem Zweck und der Tragweite von richtig oder falsch geht. In einer Rede am Princeton Theological Seminary am 19. Mai 1939 erklärte Einstein unmissverständlich, wie es in Ideas and Opinions (1954, 1982) heißt: „Es ist ebenso klar, dass das Wissen darüber, was ist, nicht direkt die Tür zu dem öffnet, was sollte.“ Sei. Man kann das klarste und vollständigste Wissen darüber haben, was ist, und dennoch nicht in der Lage sein, daraus abzuleiten, was das Ziel unserer menschlichen Bestrebungen sein sollte. Humes Gesetz besagt, dass Tatsachenbehauptungen nicht notwendigerweise zu dem führen, was wertend ist oder „sein sollte“. Scotty Jenkins stellt in seinem Blogaufsatz „David Hume and Deriving an „Ought“ from an „Is“ fest: „Der Fehler ist laut Hume ein Fehler der Logik.“ Tatsachenaussagen unterscheiden sich logischerweise von moralischen Aussagen, daher kann keine Tatsachenaussage für sich genommen implizieren, was Menschen moralisch tun sollten. Jenkins fährt fort, dass Hume „dachte, dass [Werturteile und Moral] eher auf Gefühlen oder Gefühlen als auf logischen Schlussfolgerungen beruhen.“
Ang Symbolic Interactionism school of thought, na umusbong humigit-kumulang noong 1890 hanggang 1910, ay isang sociological theory na nakatutok sa kung paano lumilikha ng kahulugan ang mga tao sa pamamagitan ng social interactions na lumilikha ng kahulugan batay sa argumento na ang wika at mga simbolo ay bumubuo ng panlipunang mundo. Bagama't karamihan ay nasa labas ng mga pangunahing agham panlipunan, ang "Social Symbolism" ay nakagawa ng ilang pag-unlad. Sa kanyang artikulo, "Mga Form at Function ng Social Symbolism," inilista ni Elzbieta Halas ang higit sa 20 iskolar na nag-ambag sa social symbolic theory kamakailan. Halas states, “ang communicative action ay isang collective process. Karaniwan, ang buhay ng isang grupo ay organisado sa paligid ng komunikasyon. Higit na malalim, ang mga grupo ay umiiral lamang sa batayan ng karaniwang simbolisasyon ng kanilang mga miyembro.
Pinatunayan ng modernong mundo na tama si Confucius. Para sa mas mabuti o mas masahol pa, ang mga simbolo sa pulitika at relihiyon ay ang pinaka-kapansin-pansin at kadalasang nakakapukaw ng damdamin sa mundo ngayon. Ang rehimeng Nazi ay nagmamanipula ng mga simbolo upang lumikha ng mga motibasyon sa mga miyembro at itaguyod ang kanilang ideolohiya. Gumamit sila ng propaganda na higit na nakabatay sa mga simbolo at simbolismo upang itaguyod ang kanilang bias na bersyon ng katotohanan. Hinikayat din ng mga Nazi ang pag-alis ng mga simbolo ng relihiyon. Ang mga simbolo ng relihiyon ay lubos ding kitang-kita. Ang simbolo ni Hesukristo sa krus ay isang prototypal na simbolo.
Sining: Pagkamalikhain, Imahinasyon, [banal na] kagandahan Ang henyo ay walang bansa. Ito ay namumulaklak sa lahat ng dako. Ang henyo ay parang liwanag, hangin. Ito ay pamana ng lahat. José Rizal Hymen, oh Hyménée! Juan Luna y Novicio.jpg Wikimedia MANILA, Philippines-Sa oras ng ika-125 taon ng kalayaan ng Pilipinas, inihayag kagabi ng Ayala Museum sa pakikipagtulungan ng León Gallery ang matagal nang nawala na obra maestra ni Juan Luna sa unang pagkakataon sa bansa. Sining at Musika sa paglikha ng sarili sa lipunan Standard Spirituality Primer: Spirituality bilang Social-Relational Self at Spiritual Self Sa buong kasaysayan ng sangkatauhan, ANG ESPIRITUALTIY AY NAGING PIVOTAL SA LIPUNAN NG TAO AT KAMALAYAN NG TAO. Walang tunay na dahilan upang umasa ng anumang bagay na naiiba sa modernong panahon-kahit na tila pangunahing walang malay. Sa kabila ng modernong pangakademikong materyalistang ideolohiya na kakila-kilabot na panunupil sa espiritwalidad lalo na sa transendental na espirituwalidad, ang mga pag-aaral ay patuloy na nagpapakita na sa isang lugar sa pagitan ng 1/3 hanggang kalahati ng mga tao ay may espirituwal o espiritwal-psychic na mga karanasan ng isang uri ng isa pa-bagama't lubos na binabalewala ng pangunahing sikolohiya.. Higit pa rito, tulad
......Ang sayaw, higit sa lahat, ay tila ang pinakalumang elaborated na sining..... Ang sining ay, sa katunayan, ang nangunguna sa pag-unlad ng tao, panlipunan at indibidwal. Anong uri ng bagay ang sining, na dapat itong gumanap ng gayong nangungunang papel sa pag-unlad ng tao? Ito ay hindi isang intelektwal na pagtugis, ngunit kinakailangan sa intelektwal na buhay; hindi ito relihiyon, ngunit lumaki kasama ng relihiyon, pinaglilingkuran ito, at sa malaking sukat ay tinutukoy ito." Ang pananaw na iyon - na may historikal-sociological spin - ay ipinarating ng pilosopo, si Susanne K. Langer, sa kanyang artikulo, The Cultural Kahalagahan ng Mga Sining. Itinatampok ni Langer ang aspeto ng sining bilang isang banayad at walang malay na impluwensya at puwersa sa lipunan at kultura. Si Carl Jung ay gumawa ng isang kapansin-pansing katulad na obserbasyon kapag siya ay nagmamasid, na - habang ang isang artista ay isang indibidwal- ang indibidwal ay mayroon ding natatanging katangian ng pagiging isang artistikong archetype, kumbaga, at "bilang isang artista siya ay "tao" sa isang mas mataas na kahulugan - siya ay "collective man," isang sasakyan at tagahubog ng walang malay na buhay saykiko ng sangkatauhan. (Carl Jung, CW 15, Para 157)
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2. Ang anthropomorphism, ang pagpapalagay ng mga katangian o pag-uugali ng tao sa isang diyos, hayop, o bagay, ay isa pang paboritong teorya. Ang Xenophanes (pinaniniwalaang isinilang humigit-kumulang 570-560 BC.) ay nagtataguyod na ang isang "katotohanan ng katotohanan" ay umiiral. Ipinagtanggol ni Xenophanes (at kalaunan sina Hume at St Augustine) na ang "tao" na frame ng sanggunian ay humuhubog sa isang malaking antas kung paano tiningnan ng mga tao ang Diyos. Ipinakita ng modernong sikolohiya na ang mga tao ay may built in tendency - sa Theory of Mind - upang mailarawan ang mga intensyon - at "mga nilalang" kung baga.
3. Ang social functionalism ay isang napakapopular na teorya. Karamihan sa mga antropologo ay nagsasaad ng teorya sa isang anyo o iba pa. Ang teorya ay karaniwang nagsasaad na ang dahilan kung bakit umiiral ang relihiyon, ay dahil ito ay lumilikha ng panlipunang pagkakaisa at panlipunang pagkakaisa.
Ang napakalalim at makapangyarihang personal na mga karanasan bilang biktima ng kampong piitan ay lubhang nakaapekto sa mga pananaw ni Frankl sa sangkatauhan at sa tao. Sa kanyang aklat, Man’s Search For Meaning, binanggit ni Frankl na nang ang buhay ay naging walang kabuluhan para sa mga tao, tumigil sila sa pakikibaka upang mabuhay. Napansin niya na ang mga relihiyosong paniniwala ng mga bilanggo ay matindi at napakatapat. Isang babaeng alam na mamamatay siya sa susunod na mga araw ang nagsabi sa kanya, “Nagpapasalamat ako na sinaktan ako ng tadhana. Sa aking dating buhay ay naging spoiled ako at hindi sineseryoso ang espirituwal na mga nagawa.” (p.69) Dagdag pa, sinabi niya, “Sa kabila ng lahat ng ipinatupad na pisikal at mental na primitiveness ng buhay sa isang kampong piitan, posible para sa espirituwal na buhay na lumalim. Ang mga sensitibong tao na nakasanayan na sa isang mayamang intelektwal na buhay ay maaaring dumanas ng labis na sakit (sila ay madalas sa isang maselang konstitusyon), ngunit ang pinsala sa kanilang panloob na mga sarili ay mas kaunti. Nagawa nilang umatras mula sa kanilang kakila-kilabot na kapaligiran tungo sa isang buhay na may panloob na kayamanan at espirituwal na kalayaan. Sa ganitong paraan lamang maipaliwanag ng isang tao ang maliwanag na kabalintunaan na ang ilang mga bilanggo na hindi gaanong matibay na make-up ay kadalasang tila nakaligtas sa buhay sa kampo nang mas mahusay kaysa sa mga may likas na katangian.” (p. 37 paghahanap) Ang kahulugan na nakuha ng mga tao mula sa kanilang espirituwalidad ay isang mahalagang dahilan kung bakit ang ilan ay nakaligtas at ang iba ay hindi. Sinabi ni Tolstoy, "Ang isang tao ay maaaring magdusa lamang sa katawan, ang espiritu ay hindi nakakaalam ng pagdurusa." (Gust p.151)
Ang pangangailangan ng tao na magkaroon ng kahulugan sa mundo ay sumasailalim sa maraming sikolohikal at panlipunang sikolohikal na teorya. Tinataya ng mga siyentipiko na maaaring mayroong kasing dami ng 100 bilyong neuron sa utak ng tao - at higit sa 100 trilyong synapses. Ang dami ng impormasyon at data na sabay-sabay na pinoproseso ng isip ng tao sa anumang oras ng iba't-ibang at magkakaibang mga sistema ay ganap na kahanga-hanga - hindi maisip.
Ang bawat teorya, sa isang paraan o iba pa, ay nagpopostulate ng mga likas na proseso na nagpapataw ng kaayusan sa kung ano ang magiging kaguluhan. Kung walang mga proseso upang ayusin ang mga bagay at bigyan ng kahulugan ang impormasyon, ang mga tao ay magiging katulad ng sanggol ni William James na nakikita ang mundo "bilang isang mahusay na namumulaklak, nagbubulong kalituhan." Isipin lamang ang lahat ng mga piraso ng impormasyong naproseso ng visual system lamang. Bukod sa mahalagang function ng pagpoproseso ng visual input para lang makita, may mga pangalawang proseso na awtomatikong sinusuri at sinusuri ang lahat ng visual na impormasyong natanggap. Halimbawa, ang utak ay may mga partikular na bahagi at sistema na nagpoproseso ng impormasyon tungkol sa mga tampok ng mukha. Ang mga tampok ng mukha ay awtomatikong sinusuri para sa kahalagahan at kahulugan. Awtomatikong sinusuri ng utak ang mga mukha para sa mga palatandaan ng intensyon ng iba, naghahanap ng galit, kaligayahan, kalungkutan, at iba pa. Ang impormasyong iyon ay higit na pinoproseso nang hindi sinasadya - tulad ng karamihan sa impormasyon. Nagiging conscious lang tayo sa mga partikular na tampok ng mukha kapag naging kapansin-pansin ang mga ito, tulad ng kapag nakaharap ka sa isang galit na mukha. Ang utak ng tao ay ang pinaka-kumplikado at sopistikadong bagay sa uniberso, at pinagkalooban ng isang bilang ng mga sistema na nagpoproseso ng impormasyon at nagsusuri ng data para sa kahalagahan at kahulugan. Ang pag-iisip ng tao ay walang katapusang pag-uuri ng data at impormasyon para sa kaugnayan, kahulugan, at halaga sa walang hanggang pakikibaka nito na magpataw ng kaayusan sa mundo.
Ang dalawang kilalang sikologo sa lipunan, sina Michael Hogg at Dominic Abrams, ay nagmamasid na kung walang mga proseso ng pag-iisip na nag-oorganisa ng mga pampasigla at nag-aayos ng isip, "Malulula tayo at maparalisa ng labis na pagpapasigla." Sinabi pa nila, "Alinsunod sa marami sa mga nangingibabaw na pananaw sa panlipunang sikolohiya—halimbawa, pagkakapare-pareho ng pag-iisip (Abelson et al. 1968), pagpapatungkol (Harvey at Smith 1977), at panlipunang katalusan (Fiske at Taylor 1984)— ipinapalagay ng pananaw ng pagkakakilanlang panlipunan na ang organismo ng tao ay naglalayong magpataw ng kaayusan sa mga potensyal na kaguluhan. (my italics -p.17 soc id) Itinuturo din nila na ang teorya ng social cognition ay nagpakita ng bisa ng ilan sa mga pagpapalagay ng 'new look' cognitive psychology. Ang pangunahing konsepto ng 'Bagong hitsura' na sikolohiyang nagbibigay-malay ay ang mga tao ay bumubuo ng mga hypotheses tungkol sa mundo at kung paano ito gumagana, na kung paano gumagana ang mga tao nang epektibo sa mundo. Naiintindihan ng mga tao ang mundo sa pamamagitan ng pagbuo ng mga teorya kung paano gumagana ang mga tao at bagay sa mundo.
Sa hukuman
Ang argumento ng Rappaport na "Ang mga kahulugan ng mas mataas na pagkakasunud-sunod... ang mga kahulugan ng metapora, simbolo, at halaga, ay hindi direktang nakabatay sa mga obserbasyon sa kalikasan at sa gayon ay medyo malaya mula sa mga hadlang upang sumunod dito." (p. 84 Ecology) Ang Rappaport ay hindi lamang ang siyentipiko na gumawa ng pagkakaiba sa pagitan ng mga kahulugan na konektado sa pisikal na katotohanan at mga kahulugan ng mas mataas na pagkakasunud-sunod ng pagiging kumplikado. Si Roy Baumeister, isang kilalang social psychologist, ay gumagawa ng pagkakaiba
Ang argumento ng Rappaport na "Ang mga kahulugan ng mas mataas na pagkakasunud-sunod... ang mga kahulugan ng metapora, simbolo, at halaga, ay hindi direktang nakabatay sa mga obserbasyon sa kalikasan at sa gayon ay medyo malaya mula sa mga hadlang upang sumunod dito." (p. 84 Ecology) Ang Rappaport ay hindi lamang ang siyentipiko na gumawa ng pagkakaiba sa pagitan ng mga kahulugan na konektado sa pisikal na katotohanan at mga kahulugan ng mas mataas na pagkakasunud-sunod ng pagiging kumplikado.
Si Roy Baumeister, isang kilalang social psychologist, ay gumagawa ng pagkakaiba sa pagitan ng mga kahulugan na nagmula sa pisikal na kapaligiran at iba pang mga kahulugan, pati na rin. Bilang isang mahalagang punto ng pagkakasunud-sunod, binigyang-diin ni Baumeister na - sa katunayan - mayroong "Walang Kahulugan sa Buhay" - na "Ang kahulugan ng Buhay sa katotohanan ay isang synthesis ng magkakaibang "kahulugan" ng buhay - na nagmula sa pamilya, mga kaibigan, edukasyon, paniniwala sa relihiyon, etnisidad, gayundin ang pagpapalaki at kultura. Siyempre - ang ganitong kumplikadong synthesis at holistic na nilalang ay lampas sa makatwirang pagsusuri at nangangailangan ng "mas malalim
Gaya ng sinabi ni William James, “Ang katotohanan ay na sa metapisiko at relihiyong globo, ang mga articulate na dahilan ay matibay lamang para sa atin kapag ang ating hindi maipaliwanag na damdamin ng realidad ay napahanga na pabor sa parehong konklusyon…..Ang hindi makatwiran at agarang katiyakan ay ang malalim na bagay sa amin, ang reasoned argument ay ngunit isang ibabaw na eksibisyon. Instinct leads, intelligence does but follow.” (p. 48 varieties)
Pahayag ng Senate Majority Leader Mitch McConnell "Patakaran" bago ang Trump Impeachment Trial "Hindi ako isang walang kinikilingan na hurado. Ito ay isang pampulitikang proseso,”
Ang dalawang pahayag na iyon ay eksaktong mga duplicate - mga mirror na imahe - ng Might Make Right" worldview ngunit pinaghihiwalay ng ilang millennia. Sa mga liham na ipinadala ko sa mga embahada ng ating mga kaalyado noong kalagitnaan ng Marso 2017, sinabi ko: "Nabasa ko ang isang artikulo na nagsasabing ang sugo ni Trump sa United Nations ay "kukuha ng mga pangalan" at magdidikta ng mga termino sa mga bansa sa mundo . .Nauulit ang kasaysayan at may tiyak na mga ikot. Naniniwala ako na ang Amerika ay nasa cycle ng might-makes-right Matapos talunin ng mga Athens ang mga Persian ay bumangon sila sa hindi mapag-aalinlanganan at walang kalaban-laban na pamumuno ng mundo ng mga Griyego sa kanilang mga kapanalig.
“Si Trump ay inakusahan ng 'near-sadistic' na pambu-bully kay German Chancellor Angela Merkel…. Intelligence Revelation sa 2020
Ang Banal na Espiritu sa mga Ebanghelyo
Ang mga sinoptikong Ebanghelyo, sa pangkalahatan ay may mas kaunting sinasabi tungkol sa Banal na Espiritu kaysa sa ebanghelyo ni Juan. Ang Ebanghelyo ni Marcos ay may pinakamaliit na sasabihin at binanggit ang Banal na espiritu ng anim na beses lamang. Tulad ng lahat ng Ebanghelyo, itinampok ni Marcos ang bautismo ng espiritu bilang tanda ni Jesus. Sa katunayan, iyon ang pinakatampok ng pagsulat ni Marcos tungkol sa Banal na espiritu - na ang gawain ni Kristo ay mas mataas at mas tumpak dahil siya ay nagbautismo sa Banal na Espiritu, hindi lamang sa tubig. Sinasalamin ni Lucas ang sinabi ni Marcos sa Kabanata 24 bersikulo 49: Ang "pangako ng Ama" ay ang bautismo ng Banal na Espiritu." Sinasabi ng 1 Juan 2:27 na "ang pagpapahid na tinanggap ninyo sa kanya ay nananatili sa inyo" (1 Juan 2:27). Ang metapora para sa "bautismo sa Banal na Espiritu" ay naging sa "Kristiyanismo" isang mahalagang aspeto ng "Kristo." Ang metapora ay kinuha ang ideya ng paglilinis ng katawan ng tao sa pamamagitan ng bautismo sa tubig at pinalawak ito sa paglilinis ng espiritu ng tao sa pamamagitan ng bautismo sa Banal na Espiritu.
Ang isang malaking halaga ng interes sa mga espirituwal na karanasan kamakailan ay lumilitaw na mula sa muling paglitaw ng interes mula sa (hindi opisyal) pastoral na paaralan ng pag-iisip sa sikolohiya. Halimbawa, napansin ng mga may-akda (Easterling et al) na “Sa kabaligtaran, ipinakita ng karanasan sa mga pastoral na tagapag-alaga na ang mga indibidwal ay tila mas makakayanan kung maaari nilang "i-aktuwal" ang kanilang mga espirituwal na karanasan sa mga oras ng krisis. (Espiritwal na Karanasan, Pagdalo sa Simbahan, at Pangungulila,” ni Larry W. Easterling, Th. D, Louis A. Gamino, Ph.D., Kenneth W. Sewell, Ph.D., Linda S. Stirman, B.S.N)
Pagkatapos ay mayroong artikulo sa "Mga Pangarap ng Kalungkutan ng mga Bata at Teorya ng Espirituwal na Katalinuhan" ni Kate Adams Bishop Grosseteste University College Lincoln Brendan Hyde Australian Catholic University.
Ang ispiritwalidad ay isang likas na predisposisyon ng tao. at may kinalaman sa pakiramdam ng koneksyon ng isang tao sa sarili, sa iba, at sa mundo (o kosmos). Para sa ilang mga tao, ang pagiging konektado sa isang Transcendent na dimensyon ay isang bahagi ng espiritwalidad ….na ang espiritwalidad ay nagsasangkot ng malalim na kamalayan sa kaugnayan ng isang tao sa sarili, at sa lahat ng bagay maliban sa sarili ng isang tao…. ang espirituwalidad bilang isang uri ng katalinuhan….. Ang isang tampok na katangian ng katalinuhan ay may kinalaman sa kakayahang lutasin ang mga problema..
Abstract: Balangkas
Bahagi I. Pananaw sa Kamatayan at pagdadalamhati
A. "Ang kamatayan, lalo na kapag tinatakpan ito ng kawalang-saysay at kawalang-kabuluhan, ay tila ang sukdulang hamon sa "kahulugan ng buhay" gaya ng binibigyang-diin ng mga may-akda na sina Janoff-Bulman at McPherson (1997).
B. Bagong Integrative Approach: Synthesis-Consensus of Frankl, Jung, and W. James: Spiritual Experiences Generating Meaning & a Sense of Reality
C. Espirituwal na Katalinuhan - Isang pananaw na nauugnay sa Bagong Integrative Approach: Kate Adams, Lincoln Brendan Hyde
Bahagi II. Mga Pangarap at Pangitain ng Namatay - Pangkalahatang-ideya
Ang mga panaginip ng yumao nang walang pag-aalinlangan ay nagaganap sa loob ng libu-libong taon kaya walang pag-aalinlangan na mayroong "normalcy" sa mga panaginip ng namatay. Ang pinakamaagang naitalang panaginip ng namatay ay mula sa kasaysayan ng Egypt bago ang 750 BCE.
Bahagi III. Mga Pangarap at Pangitain ng Namatay bilang Mga Mekanismong Adaptive
1 Julie S. Parker, Mga Pambihirang Karanasan Ng Naulila At Naaangkop na Bunga ng Kalungkutan
2 Larry W. Easterling et al Espirituwal na Karanasan, Pagdalo sa Simbahan, at Pangungulila,
3 Mga Pangarap ng Kapighatian ng mga Bata at ang Teorya ng Espirituwal na Katalinuhan: Kate Adams Bishop Grosseteste University College Lincoln Brendan Hyde Australian Catholic University
4 na Pangarap Bilang Paraan ng Komunikasyon sa Pagitan ng Buhay at Patay Ethnographic Case Study Mula sa Slovakia - Gabriella Kilianova
Bahagi IV. Ang Espirituwal na Karanasan ni Jean MacPhail sa Pagkabata:
Tula, Foresight, at Pagbabagong Kahulugan
Si Friedrich Nietzsche, ang sikat na pilosopo, ay katangi-tanging inilarawan ang intrinsic na kabalintunaan sa loob ng kamalayan ng tao: "Ang isa ay dapat pa ring magkaroon ng kaguluhan sa sarili upang makapagsilang ng isang dancing star." Nagsalita din si Carl Sagan tungkol sa epiphany sa pagsasakatuparan ng pag-unawa sa Lahat. Bilang ang iconic na siyentipiko, sinabi ni Carl Sagan, "Ang mismong pagkilos ng pag-unawa ay isang pagdiriwang ng pagsali, pagsasama-sama, kahit na sa isang napakaliit na sukat, na may kadakilaan ng Cosmos."
Nagbigay si Edgar Cayce ng isang kritikal na punto kapag pinag-uusapan niya ang tungkol sa isip at ang papel nito sa pag-iisip ng hinaharap. Edgar Cayce states, "The spirit is life. The mind is the builder. The physical is the result."......"Mind is indeed the Builder. . kung ano ang gaganapin sa akto ng mental vision ay nagiging realidad sa materyal na karanasan. Unti-unti tayong nabubuo sa imaheng iyon na nilikha sa loob ng sarili nating pagkatao.” ― Sinalamin ni Michelangelo ang sinabi ni Edgar Cayce, sanlibong taon pa lamang ang nakaraan, nang sabihin niya: “Nakita ko ang anghel sa marmol at inukit hanggang sa palayain ko siya. Edgar Cayce further complements the critical process of envisioning when he states, “Ngunit ang espiritu ay hindi lamang isang puwersa. Ito ay isang kamalayan na may pagka-indibidwal, bagama't hindi halos kasing-indibidwal gaya ng nasa ating pisikal na kalagayan."
Napansin ni William James na ang pag-iisip ng tao sa paglikha ng isang pakiramdam ng realidad ay dapat "masira at muling pagsamahin" ang lahat ng hindi mabilang na bahagi at piraso ng katotohanan. (ibid p.487) Iyon ay, "[Isang] anumang bilang ng mga impression, mula sa anumang bilang ng mga pandama na pinagmumulan, na bumabagsak nang sabay-sabay sa isang isip na hindi pa nakakaranas ng mga ito nang hiwalay, ay magsasama sa isang hindi nahahati na bagay para sa isip na iyon. Ang Ang batas ay ang lahat ng bagay ay nagsasama na maaaring magsama, at walang maghihiwalay maliban sa kung ano ang dapat." (ibid p.488)
Ang pananaw ni Jung na "isang imahe ng mundo ay hindi nangangahulugan na mayroon lamang isang imahe at walang mundo" - na tulad ng naobserbahan ni Bohr ay - para sa tao - isang "tunay na katotohanan,". Si William James, sa kanyang klasikong akda noong 1902, The Varieties of Religious Beliefs, ay nagpakita sa kanyang pagrepaso at pagsusuri ng mga personal na "Relihiyosong karanasan" ng indibidwal na ang mga espirituwal na karanasan ay lumilikha ng isang "sense of reality." Ibig sabihin, ang espirituwal na nabuong "larawan ng mundo" ay mayroong "Tunay na Reality'" at Katotohanan na higit pa sa isang "larawan ng mundo" - isang pagsasanib ng hindi mabilang na magkakahiwalay at kadalasang magkakahiwalay na elemento.
Sa wakas, naisip ko na dapat akong magdagdag ng isang quote ni Deepak Chopra dahil sinasaklaw nito ang isang natural na likas na body-mind-spirit paradigm na kinabibilangan din ng sosyal na dimensyon na napakahalaga. Sinabi ni Deepak Chopra na "Ang pagpapagaling ay ang pagbabalik ng alaala ng kabuuan. Ang pagpapagaling, kalusugan, buo at banal ay nangangahulugan ng pagiging kasama. Ang katawan, isip, espiritu, kapaligiran, mga relasyon, mga pakikipag-ugnayan sa lipunan ay lahat ng isang kabuuan, at ikaw ay bahagi ng isang kabuuan na iyon.
Bago magpatuloy, dapat kong i-highlight ang isang napakapangunahing prinsipyo o drive na kasangkot sa espirituwal at relihiyosong mga paniniwala - na ang espirituwal at mga paniniwala na binawasan sa kakanyahan nito ay higit na nakatuon sa "Paggawa ng Katuturan ng Mundo." Sa yugto ng hunter-gatherer - halimbawa maraming totemic na lipunan ang nabuo na may - hindi lahat na nakakagulat - ang mga espirituwal na paniniwala sa mga espiritu ng hayop ay sabay na nabuo. DAPAT hubugin ng kamalayan ng tao ang mga isyu tulad ng pagdurusa at kabutihan laban sa kasamaan sa ilang uri ng istruktura - sa mga kasong ito ang mga tanong ay napakahalaga at hindi kapani-paniwalang makabuluhan.
Ang sentral na konsepto ng tanyag na antropologo na si Clifford Geertz na "unibersal" na tinanggap na limang bahagi na kahulugan ng relihiyon ay "sistema ng mga simbolo" - na kung saan ay ang kahulugan at layunin ay sentro ng mga paniniwala sa relihiyon. Bagama't ang isang sistema ng mga simbolo ay maaaring angkop para sa antropolohiya - mula sa isang personal - o pananaw ng indibidwal, kung ano ang ibinibigay ng espirituwal at relihiyosong mga paniniwala ay isang "Istruktura ng Kahulugan." Ibig sabihin, ang Hardin ng Eden ay nagbibigay ng isang istraktura ng kahulugan na naglalagay ng pagdurusa sa isang uri ng pananaw - isang kinakailangan para sa anumang makatwirang pagproseso ng impormasyon, kumbaga.
Na sinasabi na ang mga simbolo na kasangkot ay hindi lamang "patay" na mga konsepto. Sa pinakapangunahing anyo nito, ang kamalayan ay enerhiya. Habang binibigyang-diin nina Jung at William James ang mga walang malay na simbolo at simbolismo ay emosyonal na simbulo na aktibo sa pag-orient sa mga tao at pagbibigay ng motibasyon. Iyon ay ang mga alamat ay emosyonal-ideasyonal na mga istruktura na naglalagay ng hugis at anyo sa katotohanan.
"Ang talagang mahalaga para sa akin ay ... ang mas aktibong papel ng tagamasid sa quantum physics ... Ayon sa quantum physics ang tagamasid ay talagang may bagong kaugnayan sa mga pisikal na kaganapan sa paligid niya kumpara sa klasikal na tagamasid, na "isang manonood." - Wolfgang Pauli Dobleng totoo iyon pagdating sa kamalayan ng tao
Katotohanan - Isang Pangkalahatang Konsepto sa Lahat ng Pangunahing Relihiyon
Sa katunayan, kapag ang isang tao ay tumalikod at tingnan ang kasaysayan ng sangkatauhan mula sa Afar, bukod sa mga relihiyon, ang mga agham – ang mga pisikal na agham gayundin ang mga agham panlipunan - ay tiyak na masasabing mga tagumpay sa paghahangad ng “Katotohanan!” Parehong sina Einstein at Carl Sagan ay nagsalita tungkol sa malakas na drive upang maunawaan at maunawaan ang "misteryo" ng uniberso.
Ibinatay ng iconic na psychoanalyst na si Viktor Frankl ang kanyang buong sikolohiya sa prinsipyo na ang pinakapangunahing drive ng tao ay ang kanyang "Will to Meaning." Si Clifford Geertz ay nagsalita tungkol sa isang "pangangailangan para sa kahulugan" bilang intrinsic sa tao bilang anumang iba pang "biological na pangangailangan." Ang kilalang social psychologist na si Roy Baumeister, na sumulat ng isang buong libro tungkol sa kahulugan, ay nangangatuwiran na ang mga tao ay nagtataglay ng isang malakas na "drive upang maunawaan." Binanggit din ng sikat na positibong psychologist na si Paul Wong ang "pangangailangan para sa kahulugan" bilang isang kinakailangan bilang isang biological drive o pangangailangan. At maraming iba pang positibo at eksistensyal na sikologo ang lahat ay nangangatuwiran na ang pangangailangan para sa kahulugan ay napakahalaga sa kamalayan ng tao at sa mga gawaing panlipunan ng tao.
Tiyak na lumilitaw na may ilang banayad na kahulugan at konteksto na likas sa ilang sinaunang salitang Hebreo. Ang salitang Hebreo na "emet" na ang ibig sabihin ay "katotohanan" ay tinitingnan ng marami na sumasagisag sa 'walang hanggan' - sa isang paraan. Ang unang titik ng alpabetong Hebreo ay ang unang titik ng emet. Ang gitnang titik ng emet ay ang gitnang titik ng alpabeto, at ang huling titik ng emet ay ang huling titik ng emet. Sa Lumang tipan mayroong halos hindi mabilang na mga sipi tungkol sa katotohanan. Sa ilang mga talata, ang salitang "katotohanan" ay lumilitaw na may konteksto ng "katuwiran" marahil dahil maaaring sa oras na iyon ang katotohanan ay tiyak na hindi isang pilosopikal na konsepto ngunit isang down to earth na 'katotohanan,' kumbaga, at malamang na kasama isang kontekstwal na kahulugan ng "katotohanan" bilang kabaligtaran ng isang "kasinungalingan." Sa personal, gusto ko ang propetang si Jeremiah, sa isang bahagi dahil siya ay isang mandirigma. Ilang beses ko nang nakaharap ang mga pinunong Judio. Ang Jeremias 4:2 ay nagsasabi: “At ikaw ay susumpa, ang Panginoon ay buhay, sa katotohanan, sa kahatulan, at sa katuwiran; at pagpapalain ng mga bansa ang kanilang sarili sa kanya, at sa kanya sila luluwalhati.” Sinasabi sa Isaias 61:8: “Sapagkat akong si Yahweh ay umiibig sa kahatulan, napopoot ako sa pagnanakaw para sa handog na susunugin; at aking pamamahalaan ang kanilang gawain sa katotohanan, at gagawa ako ng walang hanggang tipan sa kanila.” At kailangang tandaan na ang Islamikong Quran ay nag-ugat sa marami sa mga propeta sa Torah.
Ang katotohanan ay isang pivotal at mahalagang konsepto sa Budismo. Buddha, sa isang sutra, tinukoy mo ang Nirvana bilang ang tunay na Katotohanan. Ang Apat na Marangal na Katotohanan ay isang mahalagang haligi ng Budismo. Sa talata sa Quran 22:62 ito ay nagsasaad na "Ito ay isang katotohanan na ang ALLAH ay ang Katotohanan, habang ang pagtatayo ng anumang mga diyus-diyosan sa tabi Niya ay bumubuo ng isang kasinungalingan, at ang ALLAH ay ang Kataas-taasan, ang Kataas-taasan." Pagkatapos sa Quran 10:82 ay mariin nitong sinasabi: "Ang ALLAH ay nagtatatag ng katotohanan sa Kanyang mga salita (ang Quran)." Si Emily Esfahani Smith, ang may-akda ng The Power of Meaning, ay nagsasalita sa kanyang aklat tungkol sa buhay ng kanyang pamilya sa isang "tagpuan" para sa mga Muslim Sufi. Sinabi niya, "Ang mga pormal na ritwal ay namamahala din sa buhay ng Sufi. Nang magbatian ang mga darvishes (mula sa Persian Darvīsh – o Dervish – na nangangahulugang “gabay”), sinabi nila ang Ya Haqq, “Ang Katotohanan!” (p.3)
Carole Cusack, una delle principali autrici e professoressa di sociologia australiana, ha osservato: "Definire tutto ciò che fai come spam è semplicemente inaccettabile! Sono per tre quarti irlandese (l'altro nonno era della Cornovaglia, quindi sono celtica al 100%)". (Le ho detto che è un bene che io sia irlandese. Si dice che un irlandese non sia felice a meno che non stia combattendo. Quindi sì, la vita non può andare meglio di così. Quel commento del Prof Cusack è stato il risultato dei miei saggi sono stato bloccato da FB 18 volte in un anno e mezzo - oltre a diversi saggi approvati da diversi dottorandi sono stati censurati come "Contro gli standard della comunità" - cosa che ho documentato, ovviamente, - principalmente tramite e-mail.
Ho continuamente problemi di cyberbullismo – da quando ho inviato agli alleati una lettera dicendo che l’America si trova in un ciclo storico “la forza fa bene” simile ad Atene, quando dopo aver sconfitto i persiani hanno maltrattato, intimidito e minacciato i loro alleati a Delo. Lega. Ciò accadde nel febbraio-marzo del 2017. Perdite di intelligence 30 luglio 2020: il titolo di un articolo su Indy 100, Independent, affermava che "Trump accusato di bullismo 'quasi sadico' nei confronti di Angela Merkel per 'feroci attacchi' in privato telefonata” L'articolo proseguiva dicendo che Bernstein della CNN ha osservato che, sebbene Trump "prenda regolarmente in giro e denigrisca" altri leader come Emmanuel Macron, Justin Trudeau e Scott Morrison, i suoi "attacchi più feroci" sono stati riservati alle donne, afferma il rapporto. "
Ho un problema con il cyberbullismo: ecco cosa lo ha portato alla ribalta:
Negli ultimi due giorni non sono stato in grado di caricare saggi filippini - mentre posso caricare saggi inglesi senza problemi - screenshot qui sotto del saggio inglese caricato con successo - un saggio sull'arte filippina che ha avuto quasi 1.500 visualizzazioni nell'ultimo anno non lo farà t caricare.
Ma non riesco a caricare saggi filippini. Nell'ultima settimana circa, l'Accademia delle scienze filippina è stata violata – e il notiziario diceva che l'hacking era “locale” – cosa che ho trovato interessante. Ho già avuto problemi con la manomissione di saggi filippini. Sul mio sito gestito da Ionos, circa un anno fa (non pubblico più molto su FB) ho fatto sparire i saggi filippini. Fortunatamente, sono in grado di tornare indietro sul mio sito web IONOS, quindi sono riuscito a trovarli e recuperarli.
Questo è un piccolo problema, lo considero un grosso problema. Ho avviato una discussione su academia.edu che evidenziava l'approccio filippino della "volontà relazionale" - Libero arbitrio vs determinismo:: "Gli studi... hanno collegato una diminuita fiducia nel libero arbitrio allo stress, all'infelicità e a un minore impegno nelle relazioni". e una morale più debole. Individualismo estremo contro "volontà relazionale": K Gergen, D Hays, J Reyes, R Ileto, Mercado…. Un difetto nei metodi materialisti - 1 partecipante - io. Questo NON è traffico normale.
Studi di spiritualità genetica e compassione
1. Cosa rivelano i gemelli sulla scienza della fede
Tim Spector afferma: “Loro [i ricercatori] stimavano che l’ereditarietà della spiritualità fosse intorno al 40-50%,….
2. Studi sulla spiritualità sui gemelli del dottor Ming Tsaung
Comings conclude che “Come mostrato sopra, la spiritualità ha una componente genetica significativa….. credo che il [fattore] più importante sia il miglioramento della coesione sociale…. [L] a migliore definizione di spiritualità è la sensazione di essere connessi con qualcosa di più grande di sé, non necessariamente qualcosa di soprannaturale.
3. Uno studio esplorativo sugli effetti delle esperienze paranormali e spirituali
J E Kennedy osservò che le esperienze spirituale-psichiche producevano “una maggiore fiducia nella vita dopo la morte, convinzione che le loro vite siano guidate o sorvegliate da una forza o essere superiore, interesse per questioni spirituali o religiose, senso di connessione con gli altri, felicità, benessere l’essere umano, la fiducia, l’ottimismo per il futuro e il significato della vita”.
4. Il significato sociale della spiritualità: abbiamo stabilito il collegamento tra spiritualità e compassione superiore
La spiritualità era particolarmente associata all’avere un’identità spirituale, all’aver avuto esperienze trascendenti e alla tendenza a pregare……. i partecipanti più spirituali avevano maggiori probabilità di provare compassione, p.208)... di aver avuto esperienze trascendenti..., e gli individui religiosi erano più propensi a leggere libri sacri religiosi e a credere in una forma di religione più fondamentalista (p.214)
5. Amore compassionevole per gli altri vicini e per l'umanità
Sprecher e Fehr: “Coloro che erano più religiosi o spirituali sperimentavano un amore più compassionevole rispetto a coloro che erano meno religiosi o spirituali.
Dall’evidenza storica e sociologica sulla spiritualità-compassione così come dagli studi psicologici sperimentali, appare evidente che il simbolismo spirituale inconscio è correlato ai valori prosociali, agli ideali spirituali e all’ordine socio-morale.
1. La ricerca genetica dimostra costantemente una correlazione tra spiritualità e compassione
2. Le prove sociologiche e psicologiche dimostrano l'importanza e la realtà del simbolismo inconscio
3. Le prove storiche, sociologiche e psicologiche suggeriscono una correlazione tra spiritualità – tra simbolismo spirituale inconscio – e ordine socio-morale
Il dottor Stephen Farra ha risposto: “Buon articolo breve, ponderato e pertinente: la mancanza di fede nel "libero arbitrio" (direzione volitiva della vita) porta abitualmente a un senso di insensatezza. disperazione e comportamenti personali non etici. I nostri paradigmi sono il nostro modo di affrontare la Realtà, ma non sono la Realtà. Come suggerisce Charles Peck, Jr., ci stiamo perdendo nelle nostre stesse astrazioni!”
Anche se noiosi, i metodi scientifici fondamentali come la categorizzazione sono importanti.
“Diventiamo ciò che pensiamo!” – Buddha Una domanda fondamentale Il dottor Farra ha affermato: “I nostri modelli non sono realtà. Ma i nostri modelli non sono la realtà!" Ciò coincide con l'immortale filosofo Kant che sostiene che non percepiamo il mondo reale - ma "rappresentazioni" del mondo reale. Allo stesso modo, Bargh - dalla ricerca sull'inconscio - enfatizza le categorie mentali e le norme/stereotipi. Jung enfatizza i simboli – che secondo lui sono al di fuori delle valutazioni cognitive. La conclusione è che i “modelli” – e il modo in cui immaginiamo il mondo – non sono solo domande cruciali e importanti – ma vitali.
Categorizzazione della spiritualità della parola fruttuosa e reale
1. Spiritualità della compassione: Il Manuale di Oxford sulla compassione: “La compassione per gli altri e il sostegno sociale hanno valore di sopravvivenza e benefici per la salute…. (pag. 171)
2. Spiritualità musicale: un'illustrazione per eccellenza: è notevole il numero di studi sulla musica come spiritualità e come tratto evolutivo adattivo fondamentale nello sviluppo della società umana. Shulkin e Raglan osservano: "La nostra evoluzione è strettamente legata alla musica e al corpo come strumento (ad esempio, battere le mani). La musica, tra le altre cose, aiuta a facilitare comportamenti sociali cooperativi e coordinati".
3. Profezia, poesia e spiritualità - Creatività, trascendenza: "Il profeta è un poeta. La sua esperienza è nota ai poeti. Ciò che i poeti conoscono come ispirazione poetica; i profeti chiamano rivelazione divina" - Heschel
4. Norme/spiritualità pro-sociali Kapwa-loob Kapwa e spiritualità relazionale: identità condivisa, un sé interiore, condiviso con gli altri…. l'unità del sé e dell'altro Kapwa-loob sono due aspetti unici della cultura nelle Filippine
Come osserva K Lagdameo-Santillan, nel suo articolo, Roots of Filipino Humanism osserva che “Kapwa è un riconoscimento di un’identità condivisa, un sé interiore, condiviso con gli altri. Questa unità linguistica filippina del sé e dell’altro è unica e diversa dalla maggior parte delle lingue moderne”.
Nelle scienze sociali filippine, il loob è stato tuttavia esplorato in numerosi modi, ad esempio come una “grotta” del pensiero filippino, uno stato emotivo, un vero sé, un centro della personalità, un mondo dell'essere e un valore indigeno fondamentale (Pe -Pua, 2017). Tuttavia, nella recente filosofia etica, loob viene talvolta utilizzato in contesti in cui può essere opportunamente tradotto come “volontà relazionale” poiché è una volontà diretta verso gli altri (Reyes, 2015).
4. Spiritualità dei bambini Donna Thomas: "I bambini e i giovani hanno comunemente esperienze anomale 'positive' e 'negative' che vengono messe a tacere, ignorate o medicalizzate da 'adulti-autorità'. Sia 'positive' che 'negative', esperienze anomale può catalizzare l’autoguarigione dei bambini e dei giovani. Attraverso i bambini che raggiungono una maggiore consapevolezza di sé e un senso di intra-connessione tra sé, gli altri e il mondo”.
5. Spiritualità artistica: Robert K. Johnston afferma che "Un sondaggio condotto da George Barna all'inizio del millennio non solo ha rivelato che il 20% degli americani si rivolge a "media, arte e cultura" come mezzo principale di esperienza ed espressione spirituale. ..."
6. Guarire le esperienze psichico-spirituali nel lutto “Al contrario, l'esperienza ha mostrato agli operatori pastorali che gli individui sembrano affrontare meglio se riescono ad "attualizzare" le loro esperienze spirituali in tempi di crisi.
7. T'boli Dream Weaving/T'nalak – I sogni come fonte di ispirazione divina - parallelo all'ispirazione trascendentale coinvolta nella poesia e nella profezia. "L'arte della tessitura tra i T'boli è una tradizione spirituale sacra.... Il popolo T'boli è noto per essere uno dei gruppi etnolinguistici più creativi e artistici delle Filippine.... Be Lang Dulay, un artista nazionale , rese popolare la tessitura T'nalak con i suoi oltre 100 diversi modelli T'nalak."
8. Le credenze dei cacciatori-raccoglitori artici negli spiriti animali come "relazioni umane con il mondo naturale..." Erica Hill sottolinea: "I loro pensieri e le loro azioni stabilivano e mantenevano relazioni con gli animali preda e possono essere concettualizzati in modo più produttivo come comportamenti sociali dinamici incorporati all'interno degli spiriti animali". contesto della vita quotidiana che come atti rituali privilegiati”.
9. Dott.ssa Ingela Visuri: La spiritualità e il "caso dell'autismo ad alto funzionamento" sono caratteri distintivi delle esperienze degli autistici che tendono ad essere tipicamente "esperienze sensoriali inspiegabili" - tocco invisibile,
Quando parli con "persone spirituali", le credenze spirituali non sono solo una motivazione, ma una fonte di ispirazione molto profonda e una spinta potente. Al contrario, la spiritualità come motivazione è vistosamente assente da gran parte del mondo accademico vero e proprio. A partire dal 2017, ho svolto ricerche sostanziali. Nello specifico, un'importante area di interesse era l'idealismo - come in Gandhi, Martin Luther King Jr (entrambi molto spirituali) per non parlare di Mosè o Isaia o dei numerosi profeti dell'Antico Testamento che parlavano dell'ingiustizia. uno studioso di religione non ne aveva sentito parlare così bene S. Schindler, Dr. Wong, Dr. Emmons, Dr. Park, ecc. Nei cinque libri di testo di psicologia della religione che ho, non c'era alcuna menzione di credenze spirituali o religiose come motivazione o guidare. Ho inviato un messaggio a cinque professori di antropologia "ufficiali" impegnati in una discussione su questa domanda e non ho ricevuto risposta. Le credenze spirituali e religiose come impulso e motivazione sono evidenti alla luce di migliaia di anni di credenze spirituali e religiose, per non parlare di milioni e milioni di chiese e templi. Per far costruire Gobekli Tepe ci doveva essere una motivazione.
Emozioni e motivazione spirituale
Alla gente piacciono le spiegazioni semplici. il problema è che quando si tratta della coscienza umana e del cervello umano, quelli sono incredibilmente complessi. Alcuni scienziati affermano che il cervello umano è di gran lunga l'organismo più complesso dell'universo. I neuroscienziati, Funk e Gazzanigna osservano che: “La moralità è un insieme di complessi processi emotivi e cognitivi che si riflette in molti domini cerebrali. Alcune di esse sono ricorrenti per essere indispensabili per emettere un giudizio morale, ma nessuna di esse è univocamente correlata alla moralità…………Alcune delle emozioni elaborate sono più centrali per la moralità rispetto ad altre, ma tutte le emozioni contribuiscono al giudizio morale determinate situazioni contestuali. Brain Architecture of human morality, Funk e Gazzanigna Current opinion in Neurobiology 2009 19:678-681)
Spesso incontro laureati che affermano che le emozioni sono "cattive" per così dire. Per la prospettiva il patriottismo è probabilmente l'emozione più diffusa e pervasiva. Negli esperimenti di Greene et all trolley dilemma sul giudizio morale, è chiaro che la situazione determinava quali regioni del cervello sarebbero state reclutate e anche che le diverse regioni del cervello lavorassero insieme in tandem. Le emozioni e le funzioni psicologiche sono vitali per la spiritualità, nel bene e nel male. E questi processi ed emozioni hanno i loro punti deboli e punti di forza. Cioè, da un punto di vista psicologico e scientifico il "soprannaturale" che è solo un aspetto della spiritualità che è nel paradigma delle neuroscienze della morale interconnesso con altri processi spirituali come il dare un senso al mondo (spirito di verità - Giovanni) può essere solo opportunamente analizzati in termini di motivazione e orientamento emotivo.
Per ribadire il modello delle neuroscienze:
Funk e Gazzanigna osservano che: “La moralità è un insieme di complessi processi emotivi e cognitivi che si riflette in molti domini cerebrali. Alcune di esse sono ricorrenti per essere indispensabili per emettere un giudizio morale, ma nessuna di esse è univocamente correlata alla moralità…………Alcune delle emozioni elaborate sono più centrali per la moralità rispetto ad altre, ma tutte le emozioni contribuiscono al giudizio morale determinate situazioni contestuali. Brain Architecture of human morality, Funk e Gazzanigna Current opinion in Neurobiology 2009 19:678-681) Certo, lo stesso vale per la spiritualità - specialmente con le persone religiose - ci sarebbe la spiritualità della compassione ("amatevi l'un l'altro"), la spiritualità della rettitudine e della morale (che è distinta dalla rettitudine secondo me), la spiritualità artistica. la spiritualità della fedeltà coniugale, la spiritualità dei riti religiosi, la spiritualità del sacro, della musica, della danza e così via.
Il titolo sopra è il titolo di un articolo del 28 giugno 2017 di Drew Schwartz in cui affermava che “Nel 2014 ha distrutto una statua dei Dieci Comandamenti in Oklahoma. Mercoledì è venuto per uno in Arkansas. Martedì, un senatore evangelico dello stato dell'Arkansas ha svelato una nuovissima statua dei Dieci Comandamenti al Campidoglio di Little Rock. Ma nelle prime ore di mercoledì mattina, un ragazzo si è schiantato contro l'auto con la sua macchina, riducendola ad un cumulo di macerie.
La profezia è morta: una nuova profezia!
I profeti trattavano l’uomo non come un atomo, ma come una parte di un organismo sociale, un membro vivente di un corpo vivente. Guarire questo corpo malato (Is. I:6), metterlo in guardia contro la dissoluzione imminente e riportarlo sui sentieri che conducono alla perfezione in Dio, era la loro grande e unica missione (Ger. 6:6). Quindi erano sempre più numerosi quando minacciava la morte nazionale. Poco prima della caduta di Samaria e della caduta di Gerusalemme li troviamo all'opera in maggior numero e con la maggiore energia. (I PROFETI DELL'ANTICO TESTAMENTO COME RIFORMATORI SOCIALI. Del REV. GEO. STIBITZ,)
Background Personale: 40 anni di Ispirazione Divina ed Esperienze Spirituali-psichiche
“Perciò erano sempre più numerosi quando minacciava la morte nazionale”
Primo. Dovrei; Sottolineo il fatto che molti dei miei avvertimenti erano molto rilevanti, anche se ignorati. Una vecchia email di avvertimento all'agente dell'FBI Michele McElwee del 4-10-2020 "A me gran parte dell'umanità sembra un branco incontrollato di lemming in fuga verso il suicidio." Dieci mesi dopo, giovedì 11 febbraio 2021, il Guardian ha pubblicato un articolo intitolato "Gli Stati Uniti avrebbero potuto evitare il 40% delle morti per Covid, afferma un panel che esamina le politiche di Trump". A seconda dell'analista, le stime delle morti eccessive e non necessarie negli Stati Uniti vanno da 50.000 a 100.000 – a causa del covid a causa dell’ignorante “follia senza maschera” di Trump – sostenuti in una certa misura dai leader cristiani di destra.Direi che 50.000 morti americani sono una forma significativa di “morte nazionale”
Il dilemma del carrello.
“Un carrello fuori controllo è diretto a cinque persone che moriranno se procede sulla sua rotta attuale. L'unico modo per salvare queste persone è premere un interruttore che trasformerà il carrello su un binario laterale dove verrà investito e ucciderà una persona invece di cinque. Va bene girare il carrello per salvare cinque persone a scapito di una? (p. 58 neuro e morale)
Questa è sicuramente una domanda interessante. Ho posto il dilemma ai miei amici e alla mia famiglia. Mio figlio, Teddy, ha detto che non l'avrebbe fatto perché non ne aveva il diritto poiché non aveva abbastanza informazioni e fatti sulle persone coinvolte. Mio figlio, Stephen, ha chiesto se gli piaceva qualcuna delle cinque persone. Mia sorella, Perry, ha trovato la domanda inquietante e semplicemente non ha risposto affatto. Nel leggere il dilemma la mia reazione è stata che andava bene cambiare il carrello e uccidere l'unica persona. Fu solo più tardi che mi venne in mente la domanda: e se l'unica persona fosse mia madre? Alla fine ho concordato con Teddy. Per agire in modo appropriato occorrono informazioni e fatti adeguati. Il consenso dei filosofi e delle persone testate sperimentalmente è "che in questo caso è moralmente accettabile salvare cinque vite a scapito di una". (p. 58) Un corollario del dilemma del carrello è il dilemma della passerella.
L’argomentazione di Rappaport secondo cui “i significati di ordine superiore… i significati di metafora, simbolo e valore non si fondano direttamente sull’osservazione della natura e sono quindi relativamente liberi da vincoli per conformarsi ad essa”. (p. 84 Ecologia) Rappaport non è l'unico scienziato a fare la distinzione tra significati legati alla realtà fisica e significati di un ordine di complessità superiore.
Roy Baumeister, un eminente psicologo sociale, fa una distinzione tra significati derivati dall'ambiente fisico e anche altri significati. Come importante punto d'ordine, Baumeister ha sottolineato che – in realtà – non c'è “nessun significato nella vita” – che “il significato della vita è in verità una sintesi dei diversi “significati” della vita – derivati dalla famiglia, dagli amici, istruzione, credenze religiose, etnia, nonché educazione e cultura. Naturalmente, una sintesi così complessa e un essere olistico vanno oltre l'analisi razionale e richiedono uno sguardo “più profondo”.
Come osserva William James, “La verità è che nella sfera metafisica e religiosa, ragioni articolate sono convincenti per noi solo quando i nostri sentimenti inarticolati della realtà sono già stati impressi a favore della stessa conclusione…..L’assicurazione irragionevole e immediata è la cosa profonda in noi, l'argomentazione ragionata non è che un'esibizione superficiale. L’istinto guida, l’intelligenza non fa altro che seguirlo”. (pag. 48 varietà)
När du pratar med "andliga människor" - andliga övertygelser är inte bara en motivation utan en mycket djup källa till inspiration och en kraftfull drivkraft. Däremot är andlighet som motivation påfallande frånvarande från stora delar av den egentliga akademin. Från och med 2017 gjorde jag omfattande research. Specifikt var ett viktigt intresseområde idealism – som i Gandhi, Martin Luther King Jr (som båda var väldigt andliga) för att inte tala om Moses eller Jesaja eller de många gamla testamentets profeter som talade ut om orättvisor. en religiös forskare hade inte hört talas om några lika bra S. Schindler, Dr. Wong, Dr Emmons, Dr. Park, etc. I de fem religionspsykologiska läroböckerna jag har nämnde det inte någon andlig eller religiös övertygelse som motivation. eller köra. Jag skickade ett meddelande till fem "officiella" antropologiprofessorer som vid den tiden var engagerade i en diskussion om den frågan och fick inget svar. Andlig och religiös övertygelse som drivkraft och motivation är självklar i ljuset av tusentals år av andlig och religiös övertygelse – för att inte tala om miljoner och åter miljoner kyrkor och tempel. För att få Gobekli Tepe byggd måste det ha funnits motivation.
Känslor och andlig motivation
Folk gillar enkla förklaringar. problemet är att när det kommer till mänskligt medvetande och den mänskliga hjärnan - de är otroligt komplexa. Vissa forskare säger att den mänskliga hjärnan är den absolut mest komplexa organismen i universum. Neuroforskarna, Funk och Gazzanigna, observerar att: "Moral är en uppsättning komplexa emotionella och kognitiva processer som återspeglas i många hjärndomäner. Vissa av dem anses återkommande vara oumbärliga för att avge en moralisk bedömning, men ingen av dem är unikt relaterad till moral…………En del av de bearbetade känslorna är mer centrala för moral än andra, men alla känslor bidrar till moraliskt omdöme givna specifika kontextuella situationer. Brain Architecture of human moral, Funk och Gazzanigna Current opinion in Neurobiology 2009 19:678-681)
Ofta möter jag studenter som säger att känslor är "dåliga" så att säga. För perspektiv är patriotism förmodligen den mest utbredda och genomgripande känslan. I Greene et all trolley-dilemmaexperiment om moraliskt omdöme är det tydligt att situationen avgjorde vilka regioner i hjärnan som skulle rekryteras och även att de olika regionerna i hjärnan arbetade i tandem tillsammans. Känslor och psykologiska funktioner är avgörande för andlighet – på gott och ont. Och dessa processer och känslor har sina svagheter och styrkor. Det vill säga, ur en psykologisk och vetenskaplig synvinkel kan det "övernaturliga" som bara är en aspekt av andlighet som finns i neurovetenskapens moralparadigm kopplat till andra andliga processer som att förstå världen (sanningens ande – Johannes) bara vara korrekt analyserad i termer av känslomässig l motivation och orientering.
För att åter betona den neurovetenskapliga modellen:
Funk och Gazzanigna konstaterar att: "Moral är en uppsättning komplexa emotionella och kognitiva processer som återspeglas i många hjärndomäner. Vissa av dem anses återkommande vara oumbärliga för att avge en moralisk bedömning, men ingen av dem är unikt relaterad till moral…………En del av de bearbetade känslorna är mer centrala för moral än andra, men alla känslor bidrar till moraliskt omdöme givna specifika kontextuella situationer. Brain Architecture of human moral, Funk och Gazzanigna. andligheten av rättfärdighet och moral (vilket skiljer sig från rättfärdighet enligt min uppfattning), konstnärlig andlighet. andligheten i äktenskaplig trohet, andligheten i religiösa ritualer, andligheten hos det heliga, musik, dans och så vidare.
Fyrtio år av gudomlig inspiration och andligt-psykiska upplevelser – manifestationer av helig Ande
"Därför var de alltid desto fler när nationell dödshotade"
Först. Jag borde; betona det faktum att många av mina varningar var mycket relevanta – fastän de ignorerades. Ett gammalt varningsmail till FBI-agenten Michele McElwee den 4-10-2020 "För mig ser mycket av mänskligheten ut som ett okontrollerat flock lämlar på en självmordsflykt." Tio månader senare tors 11 februari 2021 tryckte Guardian en artikel med titeln "USA kunde ha avvärjt 40% av Covid-dödsfallen, säger panel som granskar Trumps politik." Beroende på analytikern går uppskattningarna av alltför stora och onödiga dödsfall i USA från 50 000- 100 000 – på grund av covid på grund av Trumps okunniga ”no mask galenskap” – stöds till en viss grad av högerkantade kristna ledare. Jag skulle säga att 50 000 amerikanska döda är en betydande form av ”nationell död”
Jag vill betona att jag inte liknar hur de flesta människor föreställer sig "psykiker". "Kristallkula"-modellen för att kunna "göra förutsägelser för att göra förutsägelser" är felaktig. Historiskt sett hade "synska" som Nostradamus och Jeane Dixon en mycket hög "misslyckande"-frekvens. Till och med Edgar cay7ce hade en hög misslyckandefrekvens – särskilt med hans förutsägelse om "jordförändringar" som hade en lång rad jordbävningar etc. – som alla skulle inträffa före 1998 – och varenda en hade fel. Vad som är intressant är att när Edgar Cayce försökte hjälpa människor – i synnerhet andra världskrigets militärer – var hans "förutsägelser" i stort sett på mål. Jag skulle beskriva min talang som en historisk-politisk situationskänsla där "psykiska" slår in ibland. En bra analogi kan vara en jetjager där den "psykiske" är "efterbrännaren" för "uppenbarelser" av insikt - men där huvudmotorn gör huvuddelen av arbetet.
Manifestationer av den Helige Ande "Därför var de alltid desto fler när nationell dödshotade" Fyrtio år av gudomlig inspiration och andligt-psykiska upplevelser-Är profetian död-en ny profetia! Först. Jag borde; framhäva det faktum att många av mina varningar var mycket relevanta-Profeterna behandlade människan, inte som en atom, utan som en del av en social organism, en levande del av en levande kropp. Att läka denna kropp när den var sjuk (Jes. I:6), att varna den för kommande upplösning och att föra den tillbaka till de vägar som leder till fullkomlighet i Gud, var deras stora och enda uppdrag (Jer. 6:6). Därför var de alltid
Mannheim and Historical Synergy: Mannheim's argument was pretty much common sense - that the economic - political reality would be a profound influence on worldviews and the social sciences - philosophy, psychology, political science - and even spiritual and religious views. Common sense would seem to dictate that peoples' worldviews and orientations would necessarily adopt and adjust to the economic-political “reality” and “the physical world” they live in. Historically that has proved to be a good rule of thumb - though not perfect pattern as it were. Mannheim's worldview was in line with many other philosophers of his time - Nietzsche, Gasset, etc. And as Voltaire observed, “Every man is a creature of the age in which he lives and few are able to raise themselves above the ideas of the time.” Unfortunately, even with scholars and scientists today that is too true.
For perspective, there is a big difference between reason and rational analysis. Rational analysis is viewed by some as inherently good. Rational analysis is a tool – used by the Nazi’s to improve the efficiency of their death camps or by scientists to improve food production. Similarly, there is a huge difference between the Age of Reason and this new Age of Materialism. The widespread view of truth as conditional and in part a product of social convention (Nietzsche or circumstances (Gasset), materialist thinking and methodology is intolerant and absolute because of the emphasis on quantification
Esther, the administrator for a "neuroscience" FB group, sent me a message stating, “Esther ************ Charles Peck Jr "there are theorists from years ago who were not as scientific as more modern theorists. That is because we follow the scientific method and therefore our theories are raised from scientific deduction through the empirical method. Our practices today are not just cooked up in simple observations or hearsay. Practices and approaches are not philosophies but scientifically repeatable theories and laws (not just hunches and hypothesis).” From discussions, I would say that view of science in terms of an absolute is common and widespread. Nietzsche, Gasset and Mannheim were discarded by the new materialists. They also ignore modern neuroscientists like Damasio. Antonio Damasio, the famous neuroscientist states, in Descartes' Error: Emotion, Reason, and the Human Brain (2005), “I am skeptical of science’s presumption of objectivity and definitiveness. I have difficulty in seeing scientific results, especially in neurobiology, as anything but provisional approximations.”
Materialist Methodology “severely restricts and limits the analyses that can be performed
The bottom line is materialists ‘came into power’ and became the dominant force in the academic institution – and brought with them the argument that quantification makes science infallible. From a purely scientific view – it is the opposite as McGilChrist points out. As Claudia Nielsen pointed out, the psychiatrist McGilChrist observes that “The scope of inquiry and understanding of the Materialist Doctrine with its rigid adherence to the actually arbitrary principle of quantification and over-emphasis on physiological characteristics is severely restricted and limited in the analyses that can be performed.” Half of human conscious is not quantifiable: hope, art, dreams, music, poetry, true love, awe-wonder, freedom, ideals, justice, - not to mention death. I would briefly question that how a methodology – described by McGilChrist as a “rigid adherence to quantification” – which is appropriate to physics or chemistry got applied to human consciousness is mindboggling. I would add that – if you take a close look at the social sciences, the materialist methodology has generated a rather serious from of researcher bias – no viable form of social consciousness, no spiritual and religious beliefs as a drive and motivation, no “community” in the “universally accepted definition of religion”, no readily apparent prosocial norms inherent in psychology theories (i.e social cognitive theory – weak on motivation)
Varje teori, på ett eller annat sätt, postulerar medfödda processer som lägger ordning på det som annars skulle vara kaos. Utan processer för att ställa saker i ordning och tilldela information mening, skulle människor vara som William James bebis som ser världen "som en stor blommande, surrande förvirring." Tänk bara på all information som bearbetas av det visuella systemet enbart. Förutom den viktiga funktionen att bearbeta visuell inmatning helt enkelt för att se, finns det sekundära processer som automatiskt granskar och analyserar all visuell information som tas emot. Till exempel har hjärnan specifika områden och system som bearbetar information om ansiktsdrag. Ansiktsdrag analyseras automatiskt för betydelse och mening. Hjärnan söker automatiskt av ansikten efter tecken på andras avsikter, letar efter ilska, lycka, sorg och så vidare. Den informationen bearbetas till stor del omedvetet – som den mesta informationen är. Vi blir medvetna om särskilda ansiktsdrag först när de blir framträdande, till exempel när du konfronteras med ett argt ansikte. Den mänskliga hjärnan är det mest komplexa och sofistikerade objektet i universum, och är utrustad med ett antal system som bearbetar information och analyserar data för betydelse och mening. Det mänskliga sinnet sorterar oändligt data och information efter relevans, mening och värde i sin eviga kamp för att införa ordning på världen.
Två framstående socialpsykologer, Michael Hogg och Dominic Abrams, observerar att utan mentala processer som organiserar stimuli och sätter ordning på sinnet, "skulle vi bli överväldigade och förlamade av överstimulering." De fortsätter med att säga: "I enlighet med många av de dominerande perspektiven inom socialpsykologi - till exempel kognitiv konsistens (Abelson et al. 1968), tillskrivning (Harvey och Smith 1977) och social kognition (Fiske och Taylor 1984) - det sociala identitetsperspektivet förutsätter att den mänskliga organismen försöker lägga ordning på det potentiella kaoset." (min kursivering -s.17 soc id) De påpekar också att social kognitionsteori har visat giltigheten av några av antagandena i den kognitiva psykologin för 'nyt utseende'. Det centrala konceptet med kognitiv psykologi "New look" är att människor bildar hypoteser om världen och hur den fungerar, vilket är hur människor kan fungera effektivt i världen. Människor förstår världen genom att bilda teorier om hur människor och saker fungerar i världen.
Naturligtvis är teorier och hypoteser – i och för sig – helt enkelt strukturer och organisationer av betydelser och värderingar. I en eller annan mening är ordning och mening alltid grundläggande principer för psykologiska teorier. Och den principen gäller även för andliga upplevelser, som i vissa fall måste vara meningsfulla för vad som på ytan kan verka vara totalt kaos och rabblande galenskap.
Varför är en felaktighet viktig? Buddha säger att "vi blir vad vi tänker"! I Amerika har jag fått ett antal studenter som har utexaminerats till mig att de inte kommer att granska – eller läsa – studier av andlighet – såsom metaanalyser av medicinsk forskning om hälsokonsekvenserna av andlighet av Dr. Harold Koenig. Till exempel, under en filosofisk vetenskapsgruppsdiskussion, berättade en medlem för mig det vanliga materiella argumentet att andlighet är overkligt. Jag påpekade att andliga människor är verkliga och att det inte är så svårt att testa människor – kärlek, sex, fri vilja, etc. Hans svar var att andliga människor inte har någon fysisk verklighet. Vidare hade jag en "kristen kvinna" som hade en bakgrund inom psykologi berätta för mig att andlighet ligger utanför psykologin. Det strider mot allt Drs Koenig, Wong, Farra och många andra säger.
Igår råkade jag prata med en filippinsk examen (jag bor just nu i Gneral Santos, Filippinerna). Jag diskuterade det huvudsakliga materialistiska argumentet som förklarats av MIller och Thompson i en artikel publicerad på NIH:s webbplats - Pubmed - som hävdar att andlighet inte är mätbar - och därför inte existerar. Hon sa - "Åh ja, det stämmer!" Jag frågade vad med medkänsla? Hon sa att medkänslans andlighet inte är mätbar. Jag påpekade att genetiska studier om empati hade gjorts och att en studie om medkänslans andlighet hade gjorts med positiva resultat. Sedan finns det studien om autistisk andlighet gjord av Dr Visuri, samt ett stort antal studier gjorda om musikens andlighet. Jag fortsatte med att säga - om du följer denna linje för att resonera om "döden" - vad som är långt bortom mätning eller kvantifiering är då nonsens och en fantasi. Hon höll med mig om det. Hon - och många andra har en väldigt förvrängd syn på andlighet som jag tror förändrar deras "livsorientering" på ett ohälsosamt sätt.
Låt mig slutligen kort tillägga att det finns ett antal studier som visar att "psykologier" kan vara självuppfyllande profetior. Så om man antar att Mannheim har rätt - och akademisk materialism är en ideologi - då skulle akademisk materialism, att vara "ändamålslös" som Sheldrake påpekar vara en självuppfyllande profetia.
Jungs "Mar's Prophecy" - .The Academic Materialist driven Extreme Escapism of Materialist Psychologists
En journalists fråga till Carl Jung: Tror du att någon om tjugo år kommer att bry sig om symbolernas anda, fullt ut i en tidevarv av interplanetära resor, med sputnikerna, gagarinerna och shepharderna? Komme
"Angående saken har vi alla haft fel. Det vi har kallat materia är energi, vars vibration har sänkts så att den är märkbar för sinnena." - Albert Einstein
Ingress: "All materia har sitt ursprung och existerar endast i kraft av en kraft..." - Quantum Physics Pioneer, Max Planck:
Den ikoniske fysikern Max Planck hävdar att "All materia uppstår och existerar endast i kraft av en kraft... Vi måste anta bakom denna kraft existensen av ett medvetet och intelligent sinne. Detta sinne är matrisen för all materia." Carl Jung upprepade den observationen när han uttalade att "Eftersom psyke och materia finns i en och samma värld, och dessutom är i kontinuerlig kontakt med varandra och i slutändan vilar på irrepresenterbara, transcendentala faktorer, är det inte bara möjligt utan ganska troligt, till och med att psyke och materia är två olika aspekter av en och samma sak........ Materia och ande framträder båda i det psykiska riket som distinkta egenskaper hos medvetna innehåll. Bådas yttersta natur är transcendental, det vill säga irrepresentabel, eftersom psyket och dess innehåll är den enda verklighet som ges till oss utan medium. (The Structure and the Dynamics of the Psyche, S. 215-216, Par. 418-42
― Albert Einstein
Geertz, perhaps the most notable and influential of the anthropologists, contends that symbolism and meaning are central to religion: “The view of man as a symbolizing, conceptualizing, meaning-seeking animal, which has become increasingly popular both in the social sciences and in philosophy over the past several years, opens up a whole new approach not only to the analysis of religion as such, but to the understanding of the relations between religion and values. The drive to make sense out of experience, to give it form and order, is evidently as real and pressing as the more familiar biological needs. And, this being so, it seems unnecessary to continue to interpret symbolic activities --- religion, art, ideology – as nothing but thinly disguised expressions of something other than what they seem to be: attempts to provide orientation to an organism which cannot live in a world it is unable to understand.” (p.140) That is, a basic drive of humans is to understand, shape, and influence their environment. The drive to understand and the need for meaning are pivotal in molding personal behaviors and views.
William James (1842 – 1910), the brilliant philosopher and psychologist who is considered by many to be the Father of American psychology, believed that people have an innate intuitive sense of reality. I
Third, the concept of a need for meaning as being a need “as real and pressing as the more familiar biological needs,” makes a lot of sense Meaning is crucial for social interaction, and, needless to say, without meaning society simply wouldn’t exist. Of course, humans are a central aspect of life in the world and, not surprisingly, the meaning of human relationships (morality) is pivotal in religious beliefs. Religions are largely structures of how people ’should’ relate to others and the world.
Science, of course, epitomizes the human drive to understand.
Lev Tolstoy, the brilliant Russian thinker and novelist, states, “Man’s mind cannot grasp the causes of events in their completeness, but the desire to find those causes is implanted in man’s soul.” (p.777 WP) Think of all the great scientists who were driven in their struggle to understand the world and the universe: Galileo; Kepler; Copernicus; Isaac Newton; Charles Darwin; Albert Einstein; Marie Curie; Louis Pasteur; Neils Bohr; Max Planck; Enrico Fermi; Faraday; Maxwell; and so on. They all had in common a powerful drive to understand. And, as Geertz states, there is a consensus among psychologists and social psychologists that meaning is vital for the human mind and in human behavior. I will elaborate this shortly.
Folkmord är bara en extrem form av rasism - och du kan omöjligt förstå rasism om du inte förstår de fruktansvärt kraftfulla känslorna som ytligt inkapslats av civilisationernas huddjupa normer och protokoll.
Förord
Som en informationspunkt skrev jag ett brev till kongressledamoten Ruppersberger i september 2016 där jag angav det uppenbara - att Trumps rasistiska retorik och hatretorik skulle orsaka en ökning av hatbrott och en ökning av vit supremacistisk terrorism - som båda blev verklighet - Duh. Det var en 17 % ökning av hatbrott under 2017 och 2018 samt en kraftig ökning av terrorism
Om våldet som åtföljde delingen av Indien, skriver historikerna Ian Talbot och Gurharpal Singh: "Det finns många ögonvittnesskildringar om lemlästring och stympning av offer. Katalogen över fasor inkluderar uttagning av gravida kvinnor, smällande av spädbarns huvuden mot tegelväggar, avskärning av offrens lemmar och könsorgan och visning av huvuden och lik. Medan tidigare kommunala upplopp hade varit dödliga, var omfattningen och nivån av brutalitet utan motstycke. Även om vissa forskare ifrågasätter användningen av termen "folkmord" med avseende på massakrerna i partitionen, visade sig mycket av våldet ha folkmordstendenser. Den designades för att rensa en befintlig generation och förhindra dess framtida reproduktion."
Det "faktumet" är en central pusselbit för att förstå både rasism och patriotism. Den nuvarande sociala identiteten har inte den aspekten och faktorn i sin teori och är därför inte bara värdelös utan oerhört missvisande – vilket ger människor intrycket att det inte finns några framträdande känslomässiga krafter som är relevanta för rasism. Jag har pratat med amerikaner som kallade alla protesterande svarta "galningar". Senator Collins sa faktiskt att systemisk rasism inte är något som helst problem - faktiskt i motsats till vad hennes delstatspolis säger. Den faktorn skulle också vara avgörande för att utvärdera det faktum att ett oproportionerligt antal obeväpnade svarta dödas av polisen. Sunt förnuft skulle diktera att de kraftfulla känslorna från grupprelaterade instinkter kopplade till utgrupper skulle slå in i situationer på liv och död. Utöver det krävs denna faktor för att förstå syndabockande av Trump, Hitler och många andra lågmälda politiker. Som Kay Deaux observerade 1996 är grupprelaterade känslor uteslutna på grund av fixeringen för psykologer med inte bara kvantifiering - utan den ännu snävare kvantifieringen endast via laboratorieexperiment. Socialpsykologi, enligt min åsikt, som en metafor är att sälja cigaretter och att misslyckas med att förklara för människor de inneboende problemen och farorna med rasism. En artikel från 2008 konstaterade att teorin om social identitet inte har gjort några framsteg i teorin om social identitet har inte gjort några framsteg i utgruppskonflikter.
Slutsats: samhällsvetenskapen misslyckades med att göra en ordentlig analys och bedömning i en kritisk fråga.
Syndbock
Denna fråga är mycket relevant i dagens värld. I en artikel den 23-5-2020, Trump, GOP går all-in på anti-Kina-strategi, uttalade Scott Wong att "republikanerna förstärker president Trumps anti-Kina-retorik på Capitol Hill och i kampanjannonser över hela landet som den vita House försöker skylla Peking för en pandemi som har ödelagt den amerikanska ekonomin och dödat nästan 100 000 amerikaner." (https://www.msn.com/.../trump-gop-go-all.../ar-BB14v8nz...) Politiker har utnyttjat de superstarka känslor som är kopplade till patriotism, nationalism, religion , och etniska grupper i århundraden, Hitler var en av de mest transparenta manipulatorerna med sina monumentala patriotiska uppvisningar. Trump är bara, överlägset, den mest kallt beräknande och cyniska marionettmästaren i historien. Som ett resultat, i Amerika fanns det tusentals hatbrott mot asiater i hela Amerika - bokstavligen tusentals.
Ingela Visuri, doktor, i sin väl undersökta avhandling fokuserad på högfungerande autisters andliga upplevelser konstaterade att autister visar en tendens att ha "ovanliga, sensoriska upplevelser [och] är vanliga bland autistiska individer" Hon fortsätter med att säga att " En majoritet av deltagarna rapporterar oförklarliga, sensoriska upplevelser som tycks inträffa utan inmatning av stimuli: beröring av osynliga händer, visioner av saker som andra inte kan se, viskningar när ingen annan är hemma och förnimmelser av att osynliga kroppar är närvarande "Flera deltagare beskriver tider av sorg när de har känt att en betydande, osynlig annan har varit närvarande för att trösta dem." (Varieties of Supernatural Experience: The case of High functioning Autism)
Den mest framträdande egenskapen hos autistisk andlighet är upplevelsernas distinkta karaktär - "oförklarliga sinnesupplevelser" - osynlig beröring, osynlig närvaro (dvs kroppar) och till och med imaginära vänner. Mitt resonemang skulle vara att eftersom denna speciella typ av andlighet förefaller säregen för autister skulle det tyckas följa att det märkliga sättet deras hjärna bearbetar information och deras underskott i Theory of Mind-bearbetning {förmåga att dra slutsatser och bedöma andras avsikter) skulle vara en en påverkan eller orsak till denna speciella typ av andliga upplevelser. Jag har forskat i neurovetenskap och det är komplext. Men jag anser att argumentet som presenteras nedan är ett rimligt förslag.
Själsvän – en tydlig indikation på social anslutning finns i många kulturer inklusive filippinska. Karina Lagdameo-Santillan citerar grundaren av filippinsk psykologi (som avviker från strikt västerländsk psykologi: "Kapwa är ett erkännande av en delad identitet, ett inre jag, som delas med andra. Denna filippinska språkliga enhet av jaget och den andre är unik och olik på de flesta moderna språk. Varför? Eftersom en sådan inkludering innebar den moraliska skyldigheten att behandla varandra som jämlika medmänniskor. Om vi kan göra detta – även med början i vår egen familj eller vår vänkrets – är vi på väg att utöva fred. Vi är Kapwa-folk.” – Professor Virgilio Enriquez, grundare av Sikolohiyang Pilipino.”
Karina Lagdameo-Santillan fortsätter med att säga att "Enligt professor Enriquez är Kapwa "enheten för en-av-oss-och-den-andra". Efter att ha undersökt det kulturella arvet för inhemska filippinska grupper och stammar och deras IKSP (Indigenous Knowledge Systems and Practices), drog han slutsatsen att Pakikipag-kapwa är ett kärnfilippinskt värde som ligger till grund för Pagkatao ng filippinaren (filippinarens personlighet). Han hävdade att "Kapwa innebar moraliska och normativa aspekter som tvingade en person att behandla varandra som medmänniskor och därför som lika." En sådan position var "definitivt oförenlig med exploaterande mänskliga interaktioner". Men han förutsåg också att detta filippinska kärnvärde hotades av spridning av västerländska influenser. "...när AKO (jaget) börjar tänka på sig själv som separat från KAPWA, blir det filippinska 'jaget' individualiserat som i västerländsk mening och förnekar i själva verket KAPWAs status för den andre."
Karina Lagdameo-Santillan drar slutsatsen att "Tiden vi lever i kräver att vi ska väcka och återuppväcka den pakikipagkapwa som har förtryckts under århundraden av kolonialt inflytande, en uppmaning att gå tillbaka till vårt förfäders sätt att vara i världen - en som är genomsyrad av en djup känsla av gemenskap, samarbete och solidaritet. Det kan vara så att den "mytiska filippinaren" inte är död och borta, bara sover men redo att vakna, för att inspirera och återuppliva de bästa egenskaperna som vi har i våra djup.
Föreställ dig hur våra liv, vårt samhälle och vår värld ser ut om vi, föräldrar och barn, ledare och anhängare, arbetsgivare och anställda, politiker och medborgare utövade pakikipag-kapwa. På ett personligt plan kommer "kapwa" i oss att överväga välfärden och välbefinnandet för dem vars liv vi berör och kommer att ta mer hänsyn till effekterna av vårt agerande på dem. På samhällsnivå kommer "kapwa" i oss att vara oroade över vad som händer i den omedelbara miljön och kommer att reagera på vilket sätt som helst för att hjälpa till att göra samhället till en bättre och säkrare plats att leva i. På en bredare och social nivå. nivå, "kapwa" i oss kommer inte att tolerera bristande respekt för mänskliga rättigheter, kommer att värdera mänskligt liv, varje mänskligt liv. Det kommer inte att respektera kvinnor eller fördriva minoriteter. Det kommer inte heller att äventyra mänskligt liv, naturen och vår planet genom att missbruka och missbruka våra resurser i sökandet efter större vinst, för att säkerställa att livet på vår planet kommer att vara hållbart i generationer framöver. Den kommer att avvisa alla former av orättvisor och diskriminering.” (Roots of Filipino Humanism (1)”Kapwa” 24.07.18 - Manila, Filippinerna - Karina Lagdameo-Santillan Pressenza Internatioanl Press Agency)
De synoptiska evangelierna har i allmänhet mindre att säga om den Helige Ande än Johannesevangeliet. Markusevangeliet har minst att säga och nämner den Helige Ande endast sex gånger. Liksom alla evangelier lyfter Markus fram andedop som Jesu kännetecken. Det är faktiskt höjdpunkten i Markus skrift om den Helige Ande – att Kristi verk är överlägset och bättre just för att han döper i den Helige Ande, inte bara vatten. Lukas speglar vad Markus säger i kapitel 24 vers 49: "Faderns löfte" är dopet i den Helige Ande." 1 Joh 2:27 säger "smörjelsen som du har fått av honom förblir i dig" (1 Joh 2:27). Metaforen för "dop med den helige Ande" blev i "kristendomen" en central aspekt av "Kristus". Metaforen tar tanken på rening av den mänskliga kroppen genom dop med vatten och utvidgar den till rening av den mänskliga anden genom dop i den Helige Ande.
Nu skrev jag en kort uppsats om medkänslans andlighet och idealismens andlighet som i Martin Luther King Jr., Gandhi, Tolstoy och så vidare. Jag skickade den till min dåvarande jungianska analytiker. Hon svarade att andlighet är en fråga om åsikter. Det är faktiskt och ännu mer psykologiskt falskt. Vad det säger är att medkänslans andlighet är overklig och inte vetenskaplig. Nu var Jung våldsamt antimaterialist och här sprutar en jungian materialistiskt skräp. Jag menar när är det OK för någon psykolog att undergräva medkänsla?? aldrig! Men det är vad materialismen gör i en ganska häpnadsväckande skala när man inser att stereotyper är omedvetna och materialism är ett tankesätt som Mannheim påpekar. Summan av kardemumman är att normen "all andlighet är vidskeplig nonsens" är en maladaptiv stereotyp som, som Bargh påpekar, stereotyper är nästan totalt omedvetna.
Avslutningsvis bör man fråga "Är autism en åsiktsfråga? Naturligtvis inte! - Och inte heller andligheten av medkänsla, eller andligheten i sorg, barns andlighet, eller andlig eller andligheten hos tillfrisknande missbrukare, eller andligheten hos autister. - och så vidare. Skulle en jungian medvetet förespråka materialism? Nej! Så, man måste dra slutsatsen att omedvetna stereotyper fungerar. Slutligen vill jag kommentera att en artikel om Högsta domstolens domare Rehnquists domar om villfarelser säger att 1. Missförstånd kan vara mycket övertygande och 2. Missförstånd genererar "snett" tänkande.
Av alla villfarelser är "All andlighet är en åsiktsfråga." måste vara den mest övertygande. Människor - inklusive andliga människor tänker - när de hör att "all andlighet är en åsiktsfråga": "Ja, andliga övertygelser är subjektiva och måste därför vara en åsiktsfråga!" Men när du bryter andlighet ner till detaljer och fokus på människor, det är lätt uppenbart. Till exempel är andligheten av medkänsla, psykologiskt och biologiskt, utan tvekan INTE en fråga om åsikter. Andligheten av medkänsla är verklig! - mycket verklig! En riktig analogi skulle vara att - som Hume, Einstein såväl som Damasio påpekar rätt och fel ligger utanför vetenskapens räckvidd. Det följer inte av det att "moral" - som är väldigt verklig och otroligt framträdande inte är verklig. För perspektiv, om du var frågade, är frihet en fråga om åsikter – eller kärlek – jag tror att svaret med största sannolikhet skulle vara annorlunda.
1. Sumererna skapade ett palats/tempel-ekonomi med en centraliserad överstyrande organisation som kontrollerade växtodling och distribution av vissa varor. En centraliserad regering var nödvändig eftersom sumererna livnärde sig på grödor som krävde centraliserade bevattningssystem. Så den sumeriska religiösa tempelekonomin var en återspegling av den ekonomisk-social-politiska strukturen.
2. Förhistorisk Artic Hunter-Gatherer Synergy of Beliefs in Animal Spirits with Economic-Political Reality Erica Hill säger, "För det första uppfattades bytesdjur, inklusive björn, valross och val, som agentvarelser som interagerade med människor som personer; de var kännande sociala jämlikar som kunde bestämma om de skulle gynna människor genom att låta sig bli tagna. Mänskliga jägare sysslade med bytesdjur på en regelbunden, kanske daglig basis.
3. Totemiska samhällen: indianer och australiensiska aboriginer - jägare-samlare-världssyn i termer av en harmonisk-samarbetande omfamnande natur
4. Forntida grekisk religion och gudarnas hierarki som en patriarkal käbbelfamilj - en återspegling av den politiska verkligheten från den antika grekiska mykenska tiden
5. Modern akademisk materialism: upplysningens ekonomisk-politiska verklighet - sociala kontrakt och radikal rationell individualism skapade det "vetenskapliga" argumentet (som inte har någon grund) att medvetandet är begränsat till avfyrning av neuroner och "Det finns ingen psykologi hos grupper "
इनमें से प्रत्येक [भूमिका-पहचान] के भीतर उचित मूल्यों और व्यवहारों, पसंद और नापसंद, होने के तरीकों का एक अंतर्निहित और अंतर्निहित ज्ञान है।
A. स्वचालित स्व-नियमन के तीन मुख्य रूपों की पहचान की जाती है: कार्रवाई पर धारणा का स्वचालित प्रभाव, लक्ष्यों की स्वचालित खोज, और किसी के अनुभव का निरंतर स्वचालित मूल्यांकन। संचित साक्ष्यों के आधार पर, लेखक यह निष्कर्ष निकालते हैं कि ये विभिन्न अचेतन मानसिक प्रणालियाँ स्व-नियामक बोझ का सबसे बड़ा हिस्सा वहन करती हैं, जिससे व्यक्ति अपने वर्तमान परिवेश में ही स्थिर रहता है।
बी. जानकारी से समृद्ध वातावरण को सुविधाजनक बनाने और समझने के लिए मानसिक श्रेणियां बहुत महत्वपूर्ण हैं...
सी. धारणा [पर्यावरण की] और कार्रवाई के बीच स्पष्ट संबंध अच्छे अनुकूलन के कारणों से मौजूद हो सकता है, जैसे सचेत मार्गदर्शन और निगरानी के अभाव में उचित व्यवहार संबंधी तैयारी स्थापित करना।
डी. "यह विचार कि सामाजिक धारणा एक काफी हद तक स्वचालित मनोवैज्ञानिक घटना है, अब व्यापक रूप से स्वीकार कर ली गई है।"
हमारी पहचान बहुआयामी हैं - माताएँ, संगीतकार, शिक्षक, योग प्रेमी, NASCAR प्रशंसक। इनमें से प्रत्येक [पहचान] के भीतर उचित मूल्यों और व्यवहारों, पसंद और नापसंद, जीवन के तरीकों का अंतर्निहित और अंतर्निहित ज्ञान निहित है।
इंगेला विसुरी, एक पीएचडी, ने उच्च कार्यप्रणाली वाले ऑटिस्टिक लोगों के आध्यात्मिक अनुभवों पर केंद्रित अपने शोध प्रबंध पत्र में कहा है कि ऑटिस्टिक लोग "असामान्य, संवेदी अनुभव [और] ऑटिस्टिक व्यक्तियों के बीच प्रचलित हैं" की प्रवृत्ति प्रदर्शित करते हैं। वह आगे कहती हैं कि " अधिकांश प्रतिभागियों ने अस्पष्ट, संवेदी अनुभवों की सूचना दी जो बिना किसी उत्तेजना के घटित होते प्रतीत होते हैं: अदृश्य हाथों से स्पर्श, उन चीजों के दर्शन जो दूसरे नहीं देख सकते, फुसफुसाहट जब घर पर कोई नहीं होता, और अदृश्य निकायों की उपस्थिति की अनुभूति . "कई प्रतिभागियों ने दुःख के समय का वर्णन किया है जब उन्हें महसूस हुआ है कि एक महत्वपूर्ण, अदृश्य अन्य उन्हें सांत्वना देने के लिए मौजूद है।" (अलौकिक अनुभव की विविधताएँ: उच्च क्रियाशील ऑटिज्म का मामला)
ऑटिस्टिक आध्यात्मिकता की सबसे प्रमुख विशेषता अनुभवों का विशिष्ट चरित्र है - "अस्पष्ट संवेदी अनुभव" - अदृश्य स्पर्श, अदृश्य उपस्थिति (यानी, शरीर), और यहां तक कि काल्पनिक मित्र भी। मेरा तर्क यह होगा कि चूंकि इस अजीब प्रकार की आध्यात्मिकता ऑटिस्टिक लोगों के लिए विशिष्ट प्रतीत होती है, इसलिए ऐसा प्रतीत होता है कि जिस तरह से उनका मस्तिष्क सूचनाओं को संसाधित करता है और मन प्रसंस्करण के सिद्धांत (अनुमान लगाने और दूसरों के इरादों का न्याय करने की क्षमता) में उनकी कमी होती है, वह एक होगा इस विशिष्ट प्रकार के आध्यात्मिक अनुभवों का प्रभाव या कारण। मैंने तंत्रिका विज्ञान में कुछ शोध किया है और यह जटिल है। लेकिन मेरा मानना है कि नीचे प्रस्तुत तर्क एक उचित प्रस्ताव है।
वैज्ञानिकों के बीच इस बात पर सर्वमान्य सहमति है कि मनुष्य प्रथम और अंतिम सामाजिक प्राणी है। तब यह तर्कसंगत होगा कि रिश्ते - और सामाजिक चेतना - महत्वपूर्ण होंगे। इस जटिल समाज में मनुष्य कार्य करने में सक्षम नहीं होंगे यदि उनके पास किसी प्रकार की कार्यात्मक सामाजिक चेतना नहीं है। लगभग दो हजार वर्षों तक हिंदू धर्म में धर्म की महत्वपूर्ण अवधारणा रही है - सामाजिक व्यवस्था और भूमिकाएं, कन्फ्यूशीवाद में दूसरों की तरह स्वयं की केंद्रीय अवधारणा थी। फिलिपिनो संस्कृति में "कपवा [साझा पहचान] मानदंड और मूल्य हैं जो फिलिपिनो संस्कृति में अंतर्निहित हैं। प्राचीन अफ्रीकी संस्कृति में उबंटू की अवधारणा व्यापक रूप से फैली हुई है - एंग्लिकन बिशप टूटू द्वारा इसकी वकालत नहीं की गई है, उबंटू एक न्गुनी बंटू शब्द है जिसका अर्थ है "मानवता"। कभी-कभी इसका अनुवाद "मैं हूं क्योंकि हम हैं" (यह भी "मैं हूं क्योंकि आप हैं"), या "दूसरों के प्रति मानवता" के रूप में किया जाता है।
इस बात का खंडन कि "स्वार्थ" प्रचलित मानदंड है और "परोपकारिता के केवल सीमित रूप" हैं। शुरुआत करने के लिए मैं इस बात पर जोर दूंगा कि, "यहां तक कि बैक्टीरिया भी अपनी प्रजाति के अन्य लोगों की उपस्थिति में प्रजनन में अधिक सफल होते हैं।" मेरा मतलब है कि भगवान के लिए बैक्टीरिया में कनेक्टिविटी है!
1. प्रथम विश्व युद्ध में सोम्मे की लड़ाई में एक दिन में ब्रिटिश सेना में 50,000 लोग हताहत हुए थे। - एक दिन में 50,000 लोगों का हताहत होना "परोपकारिता का सीमित रूप" नहीं है
2. करुणा पर ऑक्सफोर्ड हैंडबुक में कहा गया है, "दूसरों के लिए करुणा और सामाजिक समर्थन का अस्तित्व मूल्य और स्वास्थ्य लाभ है...(पृ. 171) दूसरों की उपस्थिति या अनुपस्थिति के शक्तिशाली परिणामों को विकास में आकार देने वाली शक्तियों के रूप में देखा जाता है।
3. स्वयंसेवक [दयालु] देखभाल करने वालों का अनुमान 30 से 70 मिलियन अमेरिकियों के लिए अलग-अलग है: “लगभग 43.5 मिलियन देखभाल करने वालों ने पिछले 12 महीनों में एक वयस्क या बच्चे को अवैतनिक देखभाल प्रदान की है। [देखभाल के लिए राष्ट्रीय गठबंधन और AARP। (2015)। अमेरिका में देखभाल]
4. निस्संदेह, ऐतिहासिक रूप से, मदर टेरेसा और डॉ स्वित्ज़र हैं
5. स्प्रेचर और फेहर अध्ययन ने आध्यात्मिकता और करुणा के बीच एक संबंध दिखाया: "जो लोग अधिक धार्मिक या आध्यात्मिक थे, उन्होंने उन लोगों की तुलना में अधिक दयालु प्रेम का अनुभव किया जो कम धार्मिक या आध्यात्मिक थे।"6. सहानुभूति अध्ययनों से संकेत मिलता है कि सहानुभूति कुछ परिस्थितियों में आनुवंशिक रूप से विरासत में मिली है: भावनात्मक और संज्ञानात्मक सहानुभूति की आनुवंशिक और पर्यावरणीय उत्पत्ति: जुड़वां अध्ययनों की समीक्षा और मेटा-विश्लेषण लियोर अब्राम्सोना फ्लोरिना उज़ेफोव्स्कीब वर्जिलिया टोकासेलिक एरियल नाफो-नोआमा
7. एस्प्रिट डे कॉर्प्स, सैनिकों के बीच का अनकहा बंधन, ऐतिहासिक रूप से बार-बार स्पष्ट रूप से प्रदर्शित होता है। चोसिन जलाशय की लड़ाई में यह एक बहुत ही प्रमुख कारक था।
कार्ल जंग से एक पत्रकार का प्रश्न: क्या आपको लगता है कि, बीस वर्षों में, कोई भी स्पुतनिक, गगारिन और शेफर्ड के साथ, अंतरग्रहीय यात्राओं के युग में, प्रतीकों की भावना की पूरी तरह से परवाह करेगा? क्या आत्मा निष्क्रिय होकर प्रकट नहीं हो जायेगी? डॉ. जंग चालाकी से मुस्कुराते हैं और कहते हैं: “देर-सवेर मनुष्य को अपने पास लौटना ही होगा, भले ही वह सितारों से ही क्यों न हो। यह सब जो अभी हो रहा है वह पलायनवाद का चरम रूप है, क्योंकि स्वयं को खोजने की तुलना में मंगल ग्रह तक पहुंचना आसान है। यदि मनुष्य स्वयं को नहीं खोज पाता है, तो उसे सबसे बड़े खतरों का सामना करना पड़ता है: उसका स्वयं का विनाश।
I भौतिकवादी पद्धति में महत्वपूर्ण जानकारी और तथ्य शामिल नहीं हैं
प्रयोगशाला में जीवन का अर्थ खोजना:
इयान मैकगिलक्रिस्ट, मनोचिकित्सक, लेखक और ऑक्सफ़ोर्ड साहित्यिक विद्वान: "मनमाना परिमाणीकरण के प्रति कठोर पालन!" का नकारात्मक पक्ष! परिमाणीकरण और प्रयोगशाला प्रयोगों का कठोर पालन उन सभी घटनाओं को बाहर कर देता है जो प्रयोगशाला के एजेंडे में फिट नहीं होती हैं - जैसे समूह से संबंधित भावनाएं, जैसा कि के ड्यूक्स बताते हैं और साथ ही नरसंहार भी।
II जब एक अकादमिक अमूर्तन एक इंसान से अधिक महत्वपूर्ण है
"क्या आपके पास जाने के लिए कोई चर्च नहीं है?? अध्यात्म का विज्ञान में कोई स्थान नहीं है!"
"क्या आपके पास जाने के लिए चर्च नहीं है?? अध्यात्म का विज्ञान में कोई स्थान नहीं है!" का यह प्रश्न क्या दर्शाता है? से आते हैं? एक धर्म एफबी समूह में एक सदस्य ने स्पष्ट रूप से कहा: "क्या आपके पास जाने के लिए कोई चर्च नहीं है?? आध्यात्मिकता का विज्ञान में कोई स्थान नहीं है!" वह व्यक्ति जो कह रहा था वह यह था कि मेरी आध्यात्मिक मान्यताएँ इतनी बेकार हैं - ऐसी अंधविश्वासी बकवास - वे वैज्ञानिक जाँच के लायक भी नहीं हैं। यह कैसे घटित हुआ?
मनोवैज्ञानिक, विलियम आर. मिलर और कार्ल ई. थोरसन, अपने लेख, आध्यात्मिकता, धर्म और स्वास्थ्य: अनुसंधान का एक उभरता हुआ क्षेत्र, में स्पष्ट रूप से कहते हैं कि "इस परिप्रेक्ष्य का दार्शनिक आधार भौतिकवाद है, यह विश्वास कि अध्ययन करने के लिए कुछ भी नहीं है क्योंकि आध्यात्मिकता अमूर्त और इंद्रियों से परे है।” इसका अनुवाद यह है कि "शैक्षणिक भौतिकवादी सिद्धांत" द्वारा उनके सिद्धांत में प्रस्तुत किया गया पद्धतिगत प्रश्न कि किसी को वैध आध्यात्मिक विश्वास प्राप्त करने से पहले "भगवान को साबित करने" की आवश्यकता है, वर्तमान में एक सतत समस्या और एक अत्यंत प्रमुख प्रश्न है - जैसा कि हाल ही में प्रकाशित एक लेख में कहा गया है एनआईएच वेबसाइट पर पबमेड साइट स्पष्ट रूप से प्रदर्शित करती है।
III द ब्लॉब दैट एट शिकागो
जैसा कि बरघ ने रेखांकित किया है, मानव मस्तिष्क का अधिकांश भाग अच्छे या बुरे के लिए दुर्भावनापूर्ण रूढ़ियों और मानदंडों के इर्द-गिर्द घूमता है। भौतिकवादी सिद्धांत और उनकी कार्यप्रणाली में अंतर्निहित आध्यात्मिकता-विरोधी रवैया और विचारधारा सक्रिय रूप से विकृत रूढ़ियों और मानदंडों को बढ़ावा देती है। लोगों के मन में अक्सर आत्मा की एक रूढ़िवादी छवि होती है, जो किसी प्रकार की अखंड विशाल आत्मा इकाई होती है, कुछ-कुछ ब्लॉब दैट ऐट शिकागो (महान फिल्म) जैसी होती है। उदाहरण के लिए, मैं अक्सर सामाजिक "वैज्ञानिकों" से मिलता हूं, जैसे कि मैं एक तंत्रिका विज्ञान एफबी समूह में मिला था, जिसने सभी आध्यात्मिकता को "विशाल ब्रह्मांडीय तोता" के संदर्भ में संदर्भित किया था। हालांकि, एक बार आप उस अखंड इकाई विचार को तस्वीर से बाहर निकालें और देखें लोगों की आध्यात्मिकता के अध्ययन में, आप पाते हैं - बल्कि अविश्वसनीय रूप से - "लोग।" आध्यात्मिक लोग क्या हैं? लोग? - अविश्वसनीय - हुह?? आध्यात्मिक लोग वास्तव में लोग हैं??? किसने सोचा होगा? यानी, जब आप अध्ययनों पर गौर करें तो सामान्य तौर पर आप यही पाते हैं कि कुछ लोग आध्यात्मिकता पर निर्भर रहते हैं। कुछ लोगों को आध्यात्मिकता से मामूली लाभ होता है, और कुछ लोग आध्यात्मिकता से बिल्कुल भी नहीं जुड़ पाते हैं।
व्यवस्था के एक बिंदु के रूप में मैं इस बात पर प्रकाश डालूंगा कि - अनिवार्य रूप से, शिक्षाविदों ने भौतिकवादी परिमाणीकरण सिद्धांत पर कभी विचार या विचार नहीं किया - जैसा कि मैकगिलक्रिस्ट ने कहा, "मनमाने परिमाणीकरण का कठोर पालन" - जिसे अधिकांश लोग मानते हैं कि यह विज्ञान है - विचार का परिमाणीकरण मोड बना सकता है। या मानसिकता - साम्यवाद या पूंजीवाद या विचार के किसी अन्य तरीके की तरह - जो किसी के उन्मुखीकरण और दृष्टिकोण को बदल देता है।
हैज़ल मार्कस, शिनोबु कितायामा, राहेल हेमैन, चैप्टर कल्चर और "बेसिक" साइकोलॉजिकल प्रिंसिपल्स के लेखक, सोशल साइकोलॉजी हैंडबुक ऑफ़ बेसिक प्रिंसिपल्स, बल्कि साहसपूर्वक - और असमान रूप से - कि वर्तमान में, "मनोवैज्ञानिक जो समूह का अध्ययन करते हैं, के विचार से संपर्क करते हैं। एक इकाई के रूप में एक समूह केवल बहुत सावधानी से। क्षेत्र, या क्षेत्र के सदस्य, स्पष्ट रूप से अभी भी ऑलपोर्ट (1927) के उन लोगों के विरोध को महसूस करते हैं जो मैकडॉगल के "समूह मन" के विचार से आकर्षित थे। फ्लॉयड ऑलपोर्ट ने अपने भाई गॉर्डन ऑलपोर्ट की "सहायता" से 1927 में स्पष्ट रूप से कहा कि "केवल व्यक्ति के भीतर ही हम व्यवहार तंत्र और चेतना पा सकते हैं जो लोगों के बीच बातचीत में मौलिक हैं ........... समूहों का कोई मनोविज्ञान नहीं है जो अनिवार्य रूप से और पूरी तरह से व्यक्तियों का मनोविज्ञान नहीं है।" एक बिंदु के रूप में सामाजिक पहचान सिद्धांत और सामाजिक अनुभूति सिद्धांत सामाजिक चेतना को स्पर्श भी नहीं करते हैं - खासकर जब "कपवा मनोविज्ञान" की तुलना में जो दुनिया में मनोविज्ञान के बीच अद्वितीय दिखाई देता है।
मेरा लक्ष्य आधुनिक पश्चिमी सामाजिक विज्ञान को तीसरी शताब्दी के वैदिक विज्ञान के स्तर तक लाना है
सामाजिक चेतना वह है जो वह हमेशा मनोवैज्ञानिक शब्दों में रही है - मानदंड, भूमिकाएं, लगाव, सामाजिक पहचान सिद्धांत और इनग्रुप-आउटग्रुप सिंड्रोम, संचार, आदर्श, नैतिकता, समूह सीमाएं, सामूहिक व्यवहार, सामाजिक वास्तविकता, मानक व्यवहार। पहचान (जिसे अक्सर समूह संघ [अर्थात अमेरिकी], रूढ़िवादिता, सामाजिक पहचान, सांस्कृतिक प्रभाव, नकल, संबंधित होने की आवश्यकता, अपनेपन, और इसी तरह से आंका जाता है।
भौतिकवादी हठधर्मिता
अविश्वसनीय बात यह है कि सामाजिक मनोविज्ञान - मानो या न मानो - में सामाजिक चेतना की अवधारणा नहीं है। क्यों? क्योंकि फ़्लॉइड ऑलपोर्ट ने अपने भाई गॉर्डन ऑलपोर्ट की "मदद" से 1927 में मैकडॉगल के ग्रुप माइंड को ट्रैश कर दिया था - और इसके साथ सामाजिक चेतना को "केवल व्यक्ति के भीतर ही हम व्यवहार के तंत्र और चेतना को खोज सकते हैं जो बातचीत के लिए मौलिक हैं। लोगों के बीच ……… समूहों का कोई मनोविज्ञान नहीं है, जो व्यक्तियों का आवश्यक और पूर्ण मनोविज्ञान नहीं है।” इस भौतिकवादी हठधर्मिता को अक्सर इस विचार के रूप में व्यक्त किया जाता है कि "चेतना पूरी तरह से मस्तिष्क में न्यूरॉन्स की फायरिंग तक ही सीमित है।" किसी भी उद्देश्य को ध्यान में रखते हुए वैज्ञानिक इस बात से सहमत होंगे कि अंतिम विश्लेषण में मनुष्य एक "सामाजिक प्राणी" है - और इस तरह मनुष्य दूसरे और समाज के साथ घनिष्ठ रूप से जुड़े संबंधों के बारे में हैं - बेहतर या बदतर के लिए। जीवविज्ञानियों ने प्रदर्शित किया है कि प्राइमेट्स में नियोकोर्टेक्स का आकार प्रजातियों के समूह के आकार के साथ सहसंबद्ध है।
इसके अलावा, जब आप भारतीय वैदिक विज्ञान और हिंदू धर्म के साथ-साथ कन्फ्यूशीवाद जैसी सभ्यताओं को पश्चिमी समाज के बाहर देखते हैं, तो उन्होंने सामाजिक चेतना और सामाजिक संरचना की अच्छी तरह से विकसित अवधारणाएं तैयार कीं। हिंदू धर्म के वैदिक विज्ञान ने धर्म की अवधारणा का निर्माण किया, जो यह विचार है कि प्रत्येक मनुष्य का एक लौकिक भाग्य है, साथ ही एक सामाजिक भूमिका और कर्तव्य भी है। इसी तरह, "कन्फ्यूशीवाद को अक्सर धर्म के बजाय सामाजिक और नैतिक दर्शन की एक प्रणाली के रूप में वर्णित किया जाता है। वास्तव में, कन्फ्यूशीवाद पारंपरिक चीनी समाज के सामाजिक मूल्यों, संस्थानों और उत्कृष्ट आदर्शों को स्थापित करने के लिए एक प्राचीन धार्मिक नींव पर बनाया गया था। इसे ही समाजशास्त्री रॉबर्ट बेल्लाह ने "नागरिक धर्म" (कन्फ्यूशीवाद, एशिया सोसाइटी) कहा था। धार्मिक विश्वास। (पृष्ठ 781 हिगिंस और क्रुग्लांस्की द्वारा संपादित बुनियादी सिद्धांतों की सामाजिक मनोविज्ञान पुस्तिका)
- अल्बर्ट आइंस्टीन
लियोनार्ड दा विंची ने देखा कि "सबसे अच्छा आनंद समझ का आनंद है।" व्यवस्था के एक बिंदु के रूप में, मुझे इस तथ्य पर प्रकाश डालना चाहिए कि समझ "ज्ञान" - या ज्ञानोदय से अलग है। मैं जो कुछ लिखता हूं वह चेतना और आध्यात्मिकता में शामिल प्रक्रियाओं को समझने और उजागर करने के बारे में है। एक और महत्वपूर्ण बात यह है कि आज सब कुछ "ज्ञान" के बारे में है, जबकि प्रारंभिक आध्यात्मिक और धार्मिक विश्वासों में "ज्ञान" पर जोर दिया गया है, जो सामान्य ज्ञान और अंतर्ज्ञान दोनों को खेल में लाता है। आप अच्छे निर्णय को गणितीय समीकरण तक कम नहीं कर सकते।
वैज्ञानिकों के अनुसार ब्रह्मांड किसी भी उद्देश्य से रहित है। लेव टॉल्स्टॉय ने कहा, "सट्टा विज्ञान के सामने समस्या जीवन के सार की स्वीकृति है जो कारण और प्रभाव से परे है।" (p38 स्वीकारोक्ति) जबकि कुछ मानवीय उद्देश्य मनुष्य की आवश्यकताओं से संबंधित हो सकते हैं (उदाहरण के लिए भोजन, आश्रय और कपड़ों की आवश्यकता), बड़े अर्थों में मानवीय उद्देश्य, जैसा कि हम इसे समझते हैं, वर्तमान में कार्य-कारण के बाहर खड़ा है जैसा कि हम इसे जानते हैं . इस समय यह मानते हुए कि मनुष्य को अर्थ की आवश्यकता है, अर्थ कुछ आत्म-परिभाषित पहलू प्रतीत होता है। उद्देश्य मानवता का एक अनूठा पहलू प्रतीत होता है। और ऐसा प्रतीत होता है कि उद्देश्य में कुछ पारलौकिक विशेषता हो सकती है।
शुद्ध विज्ञान एक अमूर्तता है, और अंतःक्रियाओं का वर्णन करने वाले आंतरिक वर्णनात्मक अर्थों के बाहर, विज्ञान का कोई वास्तविक अर्थ या उद्देश्य नहीं है। विज्ञान, वास्तव में, सभी सिद्धांतों और व्यवहार से सभी इरादे को समाप्त करने पर गर्व करता है। सापेक्षता को समझने में, एक विचार प्रयोग ने एक दूसरे के सापेक्ष वस्तुओं की गति की समस्या को प्रस्तुत किया। पृथ्वी पर एक आदमी पानी के गिलास के साथ एक मेज पर बैठता है और एक विमान में एक आदमी लगातार वेग से उड़ रहा है और एक ट्रे पर एक गिलास पानी है। चूँकि मनुष्य पृथ्वी पर है जो सूर्य की परिक्रमा कर रहा है, एक भौतिक विज्ञानी केवल यही कह सकता है कि वे दूसरे के सापेक्ष गति में हैं। विज्ञान पूरी तरह से वर्णनात्मक है और मानवीय अर्थ पूरी तरह से व्याख्यात्मक है। पोलानी और प्रोश अनिवार्य रूप से कह रहे हैं कि इरादा और अर्थ भौतिक कारण और प्रभाव के सख्त विवरण के बाहर हैं, हालांकि, मुझे ध्यान देना चाहिए, हालांकि, अर्थ और इरादा कारण और प्रभाव के भौतिक विवरण के बाहर हैं, लेकिन इसका मतलब यह नहीं है कि कारण और प्रभाव बाहरी अर्थ (एक स्पष्ट पहेली) है। .
व्यवस्था के एक बिंदु के रूप में, मैं इस बात पर जोर देना चाहूंगा कि मानव चेतना में निहित कुछ दुविधाएं और विरोधाभास प्रतीत होते हैं। अच्छाई बनाम बुराई या सही बनाम गलत एक होगा - जैसा कि ईडन स्टोरी के बगीचे में पाया गया था। फिर धर्मों में निश्चित रूप से "पीड़ा" एक आध्यात्मिक दुविधा प्रस्तुत करता है - गार्डन ऑफ़ डेन स्टोरी में भी। जैसा कि धार्मिक विद्वान करेन आर्मस्ट्रांग बताते हैं, धर्म आपको कभी नहीं बताते कि दुख को कैसे समाप्त किया जाए - बस इसके साथ कैसे रहना है। पूरे शब्द में मानव संस्कृतियों में सभी प्रारंभिक आध्यात्मिक और धार्मिक विश्वासों में, जीवन शक्ति के रूप में आत्मा की अवधारणा है। इसका मतलब है कि वहाँ
भीतर आत्मा। फिर भी भीतर की आत्मा बाहरी पारलौकिक आत्मा के बिना "हो" नहीं सकती। तो एक कहां से शुरू होता है और दूसरा खत्म? रूमी सहित कई आध्यात्मिक नेता इस तथ्य को उजागर करते हैं कि ईश्वर (और आत्मा) भीतर हैं।
व्यक्तिगत रूप से, मुझे आयरिश कवि-आध्यात्मिक नेता और पूर्व कैथोलिक पादरी जॉन ओ डोनोह्यू का समाधान बहुत ही अनोखा और आध्यात्मिक रूप से दिलचस्प लगा: केवल पवित्रता लोगों को अब सुनने के लिए बुलाएगी, यह दूर के भगवान के साथ संबंध बनाने के बारे में नहीं है, बल्कि यह अहसास है कि हम पहले से ही भगवान के भीतर हैं। ओ डोनोह्यू एक पूर्व कैथोलिक पादरी होने के कारण, मेरे दिमाग में यह विचार आया कि क्या यह कैथोलिक चर्च के साथ धार्मिक जुड़ाव में गिरावट की टिप्पणी थी। मेरे बहुत से कनेक्शन या तो अभ्यास कर रहे हैं या जिन्हें मैं निर्वासित कैथोलिक कहता हूं। मुझे उल्लेख करना चाहिए कि मैं दो अभ्यास करने वाले कैथोलिकों से मिला हूं जो चर्च में जाते हैं - फिर भी जब मैंने उनके साथ बात की और उनसे आध्यात्मिकता के बारे में उनकी आध्यात्मिक मान्यताओं के बारे में सवाल किया, तो मुझे आश्चर्य हुआ कि वे वास्तव में खुद को आध्यात्मिक नहीं मानते थे। चेतना और आध्यात्मिक-मानसिक अनुभवों में कई लोगों के लिए यह प्रश्न कि कोई कहाँ से शुरू होता है और कहाँ समाप्त होता है, संतुलन और समझ के लिए बहुत ही महत्वपूर्ण और महत्वपूर्ण प्रश्न है। मुझे कहना चाहिए कि सैद्धांतिक रूप से मैं विक्टर फ्रैंकल से सहमत हूं - अंतिम विश्लेषण में व्यक्ति के पास उनकी सच्चाई और उनकी वास्तविकता की जिम्मेदारी है। विक्टर फ्रैंकल ने जोर देकर कहा: "हम जीवन से नहीं पूछते कि जीवन का अर्थ क्या है। ज़िन्दगी हमसे पूछती है, आपके जीवन का अर्थ क्या है। और जिंदगी हमसे जवाब मांगती है।"
प्रस्तावना - जब आप "मानदंडों" के विज्ञान को अकादमिक मानदंडों पर लागू करते हैं (जो कि मेरी जानकारी में पहले किसी ने नहीं किया है) - जैसा कि बरग जोर देते हैं, बेहोश हैं और आसानी से "आंतरिक" होने के लिए जाने जाते हैं (यानी, आत्मनिर्णय सिद्धांत, डेसी और रयान) यह एक उचित प्रस्ताव है कि अकादमिक मानदंड अकादमिक और अन्य बुद्धिजीवियों के अनुसंधान और सोच को प्रभावित करेंगे।
जैसा कि रेनक्विस्ट के फैसलों पर 104-पृष्ठ का लेख बताता है कि सुप्रीम कोर्ट के फैसलों में भी भ्रांतियां दिखाई देती हैं और अदालत की गवाही और भ्रम बहुत "प्रेरक" हो सकते हैं और "कुटिल सोच" पैदा कर सकते हैं। जब एक जुंगियन करुणा की आध्यात्मिकता को "मत की बात" के रूप में रखता है जो वैज्ञानिक जांच के लिए उपयुक्त नहीं है, तो यह प्रेरक प्रभाव और निश्चित भ्रम की कुटिल सोच का एक उत्कृष्ट उदाहरण है। आदेश की नियुक्ति के रूप में - एक घटना के लिए वास्तविक और वैज्ञानिक जांच के लिए उपयुक्त होने के लिए, ऑटिज़्म की तुलना में जिसमें जनसंख्या का 1.5% शामिल होने का अनुमान है, इसलिए यह इस कारण से खड़ा होगा कि "करुणा की आध्यात्मिकता" घटना में विश्वास भी होगा वास्तविक घटना माने जाने के लिए केवल 1.5% जनसंख्या की आवश्यकता होती है।
जंग की मंगल भविष्यवाणी और चरम पलायन
एक पत्रकार से कार्ल जंग से प्रश्न: क्या आपको लगता है कि, बीस वर्षों में, कोई व्यक्ति प्रतीकों की भावना की परवाह करेगा, पूरी तरह से ग्रहों के बीच यात्रा के युग में, स्पुतनिक, गगारिन और शेफर्ड के साथ? क्या मन पुराना नहीं लगने लगेगा? डा. जंग चतुराई से मुस्कुराते हैं और कहते हैं, "अतीत या बाद में आदमी को अपने आप में लौटना होगा, भले ही वह सितारों से आया हो। अब जो कुछ भी हो रहा है वह पलायन का एक चरम रूप है, क्योंकि मंगल पर पहुंचना स्वयं को खोजने [स्वयं को खोजने] या स्वयं से मिलने [स्वयं से मिलने] से आसान है। यदि मनुष्य न मिले या न मिले, तो उसके सामने सबसे बड़ा खतरा है: उसका अपना सर्वनाश। »
18 फरवरी, 2021 को, अंतरराष्ट्रीय समाचारों में एक मंगल लैंडिंग एक उच्च बिंदु था: "नासा का नया मंगल रोवर, दृढ़ता, 18 फरवरी, 2021 को लाल ग्रह पर उतरता है - और हम हर कदम का पालन करेंगे। नासा के साथ काम करने और उनके ग्रह अन्वेषण मिशनों को कवर करने के हमारे समृद्ध इतिहास को जोड़ते हुए, मंगल ग्रह पर दृढ़ता के काम और लैंडिंग का जश्न मनाने और उसका पालन करने वाले इन मुफ्त कार्यक्रमों के लिए ऑनलाइन शामिल हों। (https://www.exploratorium.edu/)
आध्यात्मिक अनुभवों में रुचि की पर्याप्त मात्रा हाल ही में मनोविज्ञान में विचार के (अनौपचारिक) देहाती स्कूल से रुचि के फिर से उभरने से प्रतीत होती है। उदाहरण के लिए, लेखकों (ईस्टरलिंग एट अल) का मानना है कि "इसके विपरीत, अनुभव ने देहाती देखभाल करने वालों को दिखाया है कि व्यक्ति संकट के समय में अपने आध्यात्मिक अनुभवों को "वास्तविक" कर सकते हैं तो वे बेहतर तरीके से सामना करते हैं। (आध्यात्मिक अनुभव, चर्च में उपस्थिति, और शोक," लैरी डब्ल्यू। ईस्टरलिंग, टीएच.डी., लुई ए. गामिनो, पीएचडी, केनेथ डब्ल्यू. सेवेल, पीएचडी, लिंडा एस. स्टिरमैन, बीएसएन द्वारा)
इसके बाद केट एडम्स बिशप ग्रोसेटेस्टे यूनिवर्सिटी कॉलेज लिंकन ब्रेंडन हाइड ऑस्ट्रेलियाई कैथोलिक विश्वविद्यालय द्वारा "चिल्ड्रन्स ग्रीफ ड्रीम्स एंड द थ्योरी ऑफ स्पिरिचुअल इंटेलिजेंस" पर लेख है।
अध्यात्म मनुष्य की स्वाभाविक प्रवृत्ति है... और स्वयं, दूसरों, और दुनिया (या ब्रह्मांड) के साथ एक व्यक्ति की जुड़ाव की भावना से संबंधित है। कुछ लोगों के लिए, एक पारलौकिक आयाम के साथ जुड़ाव आध्यात्मिकता का एक हिस्सा है ... कि आध्यात्मिकता में अपने स्वयं के साथ अपने संबंधों के बारे में गहरी जागरूकता शामिल है, और हर उस चीज़ के साथ जो स्वयं के अलावा है ...। एक प्रकार की बुद्धि के रूप में आध्यात्मिकता… .. बुद्धि की एक विशिष्ट विशेषता समस्याओं को हल करने की क्षमता से संबंधित है।
सार: रूपरेखा
भाग I. मृत्यु और शोक पर परिप्रेक्ष्य
ए। "मृत्यु, विशेष रूप से जब यह संवेदनहीनता और अर्थहीनता का मुखौटा पहनती है, तो यह" जीवन के अर्थ "के लिए अंतिम चुनौती प्रतीत होगी जैसा कि लेखक जेनोफ-बुलमैन और मैकफर्सन (1997) जोर देते हैं।
बी। नया एकीकृत दृष्टिकोण: फ्रैंकल, जंग और डब्ल्यू जेम्स की संश्लेषण-सहमति: आध्यात्मिक अनुभव अर्थ और वास्तविकता की भावना उत्पन्न करते हैं
सी. स्पिरिचुअल इंटेलिजेंस - एक दृष्टिकोण जो नए एकीकृत दृष्टिकोण में सामंजस्य स्थापित करता है: केट एडम्स, लिंकन ब्रेंडन हाइड
भाग द्वितीय। मृतक के सपने और दर्शन - सिंहावलोकन
बिना प्रश्न के मृतक के सपने हजारों वर्षों से चल रहे हैं, इसलिए बिना प्रश्न के मृतक के सपनों के लिए एक "सामान्य स्थिति" है। मृतक का सबसे पहला दर्ज सपना मिस्र के इतिहास से 750 ईसा पूर्व से पहले का है।
भाग III। अनुकूली तंत्र के रूप में मृतक के सपने और दर्शन
1 जूली एस पार्कर, शोक संतप्त और अनुकूली परिणाम के असाधारण अनुभव
2 लैरी डब्ल्यू। ईस्टरलिंग एट अल आध्यात्मिक अनुभव, चर्च उपस्थिति, और शोक,
3 बच्चों के दुःख के सपने और आध्यात्मिक बुद्धि का सिद्धांत: केट एडम्स बिशप ग्रोसेटेस्टे यूनिवर्सिटी कॉलेज लिंकन ब्रेंडन हाइड ऑस्ट्रेलियाई कैथोलिक विश्वविद्यालय
स्लोवाकिया से लिविंग एंड द डेड एथ्नोग्राफिक केस स्टडी के बीच संचार विधि के रूप में 4 सपने - गैब्रिएला किलियानोवा
भाग चतुर्थ। जीन मैकफेल का बचपन का आध्यात्मिक अनुभव:
कविता, दूरदर्शिता, और अर्थ पुनर्निर्माण
अध्ययन के अनुभव बनाम अनुभव प्राप्त करने वालों के बीच अंतर है। एक जन-रहित आध्यात्मिकता: डॉ. विसुरी ने कहा कि वह "पूरी तरह से सहमत हैं[s] कि अध्ययन के अनुभवों बनाम उनके पास जो हैं उनके बीच अंतर है।" [बाद में इस निबंध में मैं कैरोल क्यूसैक की समानांतर टिप्पणी की ओर इशारा करता हूं] फिलहाल, -मानो या न मानो मुख्यधारा का मनोविज्ञान "लोगों" के बारे में कुछ भी नहीं जानता है जिनके पास आध्यात्मिक-मानसिक अनुभव हैं। आदेश के एक बिंदु के रूप में, मैं इस बात पर जोर दूंगा कि आध्यात्मिकता के स्वास्थ्य लाभों पर अध्ययन के मेटा-विश्लेषण (जैसे डॉ कोएनिग के मेटा-विश्लेषण) लोगों के साथ व्यक्तित्व और विशेषताओं के विरोध में आंकड़ों के रूप में अधिक "सौदा" करते हैं। मेरा तर्क यह है कि आप आध्यात्मिकता को तब तक नहीं समझ सकते जब तक आप उन लोगों को नहीं समझते हैं जिनके पास आध्यात्मिक अनुभव हैं। मैं इसे एक स्वयंसिद्ध सत्य मानता हूँ। और मुख्यधारा के मनोवैज्ञानिकों ने आध्यात्मिकता और आध्यात्मिक लोगों को गंभीर रूप से अमानवीय बनाने के लिए आध्यात्मिकता को दरकिनार और हाशिए पर डाल दिया है। मुझे जोर देकर कहना चाहिए कि - इस क्षण के रूप में - आध्यात्मिक-मानसिक अनुभव रखने वाले लोगों के बारे में एक उचित प्रशिक्षण पुस्तिका मौजूद नहीं है। असाधारण अनुभवों के समग्र प्रभावों की जांच करने के उद्देश्य से बहुत कम शोध किया गया है "अपसामान्य अनुभवों के समग्र प्रभावों की जांच करने के उद्देश्य से बहुत कम शोध किया गया है।"- जे। ई. कैनेडी
एक आदेश के रूप में, मैं यह इंगित करना चाहूंगा कि - मुख्य रूप से, शिक्षाविदों ने कभी भी परिमाणीकरण के भौतिकवादी सिद्धांत पर विश्वास या विचार नहीं किया - जैसा कि मैकगिलक्रिस्ट ने कहा, "मात्रात्मक परिमाणीकरण का कठोर पालन" - जिसे लगभग हर कोई विज्ञान मानता है - एक परिमाणीकरण मानसिकता बना सकता है। या सोचने का तरीका - साम्यवाद या पूंजीवाद या सोचने का कोई अन्य तरीका - जो किसी के उन्मुखीकरण और दृष्टिकोण को बदल देता है।
हैज़ल मार्कस, शिनोबू कितायामा, राहेल हेमैन, अध्याय संस्कृति और "मूल" मनोवैज्ञानिक सिद्धांतों के लेखक, सामाजिक मनोविज्ञान हैंडबुक ऑफ़ बेसिक प्रिंसिपल्स में, काफी साहसपूर्वक - और असमान रूप से - वर्तमान में, "मनोवैज्ञानिक जो
Корейская война. Битва у водохранилища Чосин. Потери британцев за один день в битве на Сомме во время Первой мировой войны составили 50 000 человек убитыми и ранеными. 50 000 жертв за один день – патриотизм и корпоративный дух – являются невероятно убедительным доказательством того, что существует «психология групп». - опровержение материалистической догмы о том, что «психологии групп не существует» – Социальная психология Олпорт, 1927 – [все еще проблематично сегодня]
Материалистическая догма: «Психологии групп не существует» (Олпорт, 1927): «Психологи, изучающие группы, очень осторожно подходят к идее группы как целого. Поле или члены поля, по-видимому, до сих пор ощущают уколы Олпорта (1927) в адрес тех, кого привлекала идея Макдугалла о «групповом разуме». (Хейзел Маркус, Синобу Китаяма, Рэйчел Хейман, авторы главы «Культура и «Основные» психологические принципы» «Руководства по основным принципам социальной психологии») Психологии групп не существует?? Ты не можешь быть серьезным? Им нужно выбраться из своих «автономных замков из песка, как их назвал Музафер Шериф», и пойти на рок-концерт – или на политический протест – или, что еще лучше, на спортивные команды, – у каждой из которых есть свои цвета и аплодисменты. Поговорим о быках.
Крайний индивидуализм: в порядке очереди я недавно спросил Брайана Дж. Маквея, антрополога, писателя и эксперта по японской культуре, является ли утверждение «Не существует психологии групп» примером «крайнего индивидуализма», и он ответил: Да." Дэвид Хэй на самом деле придумал фразу «крайний индивидуализм», а Вирхилио Энрикес утверждает, что это вредно для здоровья и разрушительно [и для меня]
тож я подумав, що хотів би розмістити його на academia-edu, щоб побачити, чи зацікавлений ще хтось
Ірландсько-гельський поет-теолог Джон О'Донох'ю (сучасник), святий Патрік, святий Григорій Ніський, Авраам Гешель, Ейнштейн, Саган, Внутрішня логіка до життя - Юген (японське слово), Чудо-трепет:
Преамбула: Брайан Д. Джозефсон, єдиний валлієць, який виграв Нобелівську премію [за відкриття квантового тунелювання], сказав майже точно те саме, що давно говорив Фрейд: «Якщо релігія зосереджується на фактичності чи релігійних переконаннях, аналогічно втрачає сенс : суттєві запитання у цьому контексті стосуються функцій та результативності релігійних вірувань ". Джозефсон продовжує: "Докінз критикує релігію на підставі явних конфліктів між релігійними віруваннями та науково встановленими фактами". Тобто - як я сам виявив - великі члени академіків зосереджені на надприродному аспекті духовних та релігійних вірувань. Нарешті, я повинен підкреслити той факт, що Джозефсон вважає, що "ми можемо" відчути "майбутнє. Ми просто ще не створили механізм, що дозволяє це здійснити". Як інформаційний пункт, нещодавній експеримент з квантової фізики продемонстрував, що "майбутня подія змушує фотон вирішити своє минуле". - професор Трускотт
Для начала я хотел бы подчеркнуть, что: «По сути, ученые никогда не думали и не считали, что материалистический принцип количественной оценки — «жесткая приверженность произвольной количественной оценке», как выразился МакГилКрист, — который почти все считают наукой, — может создать метод количественной оценки». или образ мышления — точно так же, как коммунизм, капитализм или любой другой способ мышления, — который меняет чью-то ориентацию и подход.
Хейзел Маркус, Синобу Китаяма, Рэйчел Хейман, авторы главы «Культура и «основные» психологические принципы» «Руководства по основным принципам социальной психологии», довольно смело и недвусмысленно заявляют, что в настоящее время «психологи, изучающие группы, подходят к идее группу как сущность только очень осторожно. Поле или члены поля, по-видимому, все еще ощущают остроту возражений Олпорта (1927) тем, кого привлекла идея Макдугалла о «групповом разуме». Флойд Олпорт с «помощью» своего брата Гордона Олпорта в 1927 году недвусмысленно заявил, что «Только внутри индивидуума мы можем найти механизмы поведения и сознания, которые являются фундаментальными во взаимодействиях между людьми ………. Психологии групп не существует. что не является по существу и целиком психологией индивидуумов». Теория социальной идентичности и теория социального познания не затрагивают даже общественного сознания, особенно по сравнению с «психологией капва», которая кажется уникальной среди психологий в мире.
Почти сто лет материалисты утверждали, что 1) «психологии групп не существует». Из того факта, что в мозгу возбуждаются нейроны, не следует, что нет общественного сознания! (Табу Олпорта-1927) или 2) человеческое сознание ограничено возбуждением нейронов в мозгу, и поэтому не может быть никакого социального сознания. Это абсурдный аргумент.
Jean MacPhail's story - as she says - "is about my mother, who was my whole life up to the age of six. I was born during WWII and my father was not part of my life as he was a medic in the British Army as it made its way across Europe, liberating the countries of Western Europe that had been dominated by the Nazis. We were living near Clydeside in Scotland, which was undergoing saturation bombing by the Germans, in order to halt the building of warships and submarines vital to the British resistance to Germany.
As Jean relates her story, "One day she received a letter that upset her so much she laid her head on the table and screamed like a rabbit being torn to pieces by the hounds. For the next two days she took care of me and fed me normally, but “she” was not really there. She was what we call in Scotland, “fey”; her mind was not on what we regard as “the normal” plane.
Finally, three days after the letter and two weeks before Christmas, 1946, she put on her coat and went to the door to go out. It was pouring with rain and the wind was howling. I wanted to go with her, but she told me to wait at home, that she would be back soon.
However, she did not come back.
Jean observes that “In addition, I have experienced out-of-the-body experiences, near-death experiences and many more and so I feel some confidence in supporting the impression that these experiences are indeed triggered by extreme stress Actually” "Distress" was a common factor found by Ingela Visuri in her paper "Varieties Of Supernatural Experience: The Case Of High-Functioning Autism", I would say that observation appears to be very true, as it were. Ingela Visuri observes that "The results also indicate that distress triggers the participants to seek out supernatural ascriptions and invisible relations.
My Commentary revolves around the spiritual processes of meaning making. Meaning, Making Sense, & A Sense of Reality
The concept of the Synthesis-Consensus of Viktor Frankl, William James, and Carl Jung, that spirit and spiritual processes create meaning is actually very simple. William James, in his classic work, the Varieties of Religious Experiences, convincingly demonstrated that "spiritual experiences create a "sense of reality." It is rather self-evident that when you compare James' descriptions of peoples' experiences then see James' descriptions of the peoples' religious-spiritual beliefs - or sense of reality. Furthermore, there are some existential studies which show that do support the idea that spiritual beliefs - in certain circumstances, situations and with certain people - do create meaning.
Einstein observed, "Try and penetrate with our limited means the secrets of nature and you will find that, behind all the discernible laws and connections, there remains something subtle, intangible and inexplicable. Veneration of this force beyond anything that we can comprehend is my religion. To that extent I am, in fact, religious.
Many think Science is limitless and all-encompassing! That simply isn't true! Exploring the limits of the "Science", "Psychology", and Materialist Methodology. Hume's "Is-Ought" Dilemma; Tolstoy "beyond cause & effect"; Einstein "knowledge of what is" does not equate to "should be" Besides echoing Einstein and Hume's views on morals, Antonio Damasio states, in Descartes' Error: Emotion, Reason, and the Human Brain (2005), “I am skeptical of science’s presumption of objectivity and definitiveness. I have difficulty in seeing scientific results, especially in neurobiology, as anything but provisional approximations.”
Science without meaning
Albert Einstein observed that "It would be possible to describe everything scientifically, but it would make no sense; it would be without meaning, as if you described a Beethoven symphony as a variation of wave pressure.
A Deeper Knowledge:
Heschel, the famous theologian, refers to a “deeper knowledge”: “Essential to human thought is not only the technique of symbolization but also the awareness of the ineffable. In every mind there is an enormous store of not-knowing, of being puzzled, of wonder of radical amazement.” (Quest p.139)
Nearly one hundred years ago, Hermann Hesse did an excellent job of describing the dilemma of modern society's materialist wasteland which is devoid of meaningful and spiritual life.
"This besotted humdrum age of spiritual blindness!"
In the epic novel, Steppenwolf, written by Hermann Hesse and first published in 1927, it would appear that some of the writing in the novel could, in truth, be considered properly prophetic - especially in regard to some of the psychological and spiritual aspects of our contemporary society and culture. Steppenwolf, the character and the central individual in the novel, decries the empty essence and of his society, when he proclaims, "Ah, but it is hard to find this track of the divine in the midst of this life that we lead, in this besotted humdrum age of spiritual blindness, its politics, its men! .... And in fact, if the world is right, if this music of cafes, these mass enjoyments and these Americanised men who are pleased with so little are right, then I am wrong. I am crazy. I am in truth the Steppenwolf that I often call myself; that beast astray who finds neither home nor joy nor nourishment in a world that is strange and incomprehensible to him." (p. 48-49)
Isobel Helen, a logotherapist, a form of psychoanalysis based on Frankl, observes that, "The lack of discussion around meaning, spirituality, fundamental questions of man are seen by Logotherapist schools as the missing element in mainstream psychological study and psychotherapy. Essential Frankl believed that there is no psychotherapy apart from the theory of man. As an existential psychologist, he inherently disagreed with the “machine model” or “rat model”, as it undermines the human quality of humans. She went on to say that as a Logotherapist, "We train people to find meaning and spirituality in their lives - [there is] endless data on the seriously transformative effects of meaning in life. Frankl reduced suicide rates in young people to zero when he opened Logotherapy clinics in Vienna."
In a sense, St Gregory of Nyssa said the same thing centuries before. “Concepts create idols; only wonder comprehends anything. People kill one another over idols. Wonder makes us fall to our knees.” ― Saint Gregory Of Nyssa It is clear that political idealism - communism, capitalism, nationalism (i.e. Nazis) ethnic ideologies as well as religious ideologies create idols - far beyond reasonable in many cases - which leads to violence. I would argue that academic materialism is an ideology which has divided society and culture and incited some segments of society into political militancy (though they don't seem to understand some underlying causes) .
What Pope Francis said is also parallel to what Dr Stephen Farra said as well:
Charles, I strongly agree that the Definist Fallacy (leading to a closed Materialism) is spiritual poison, and has hurt us all! Frankl writes about how a closed Naturalism leads to a suffocating Reductionism, which leads to a mental and emotional Nihilism and the kind of Moral Corruption he experienced in Auschwitz and Dachau. We have bodies and brains, but within those bodies and brains, we develop transcendent Souls, and self-transcendent Spirits. We potentially have great freedom and flexibility. On all this, I think we agree.
A prism would be a good analogy for how different people filter and process spiritual symbols and symbolisms – usually coupled with powerful emotional energy – each on a different wavelength so to speak.
William James had a more down to earth explanation. William James wrote that attention “implies a withdrawal from some things in order to deal effectively with others.” – that people filter information depending on their physiology, upbringing, and experiences.
The filtering process explains the diversity of spiritual experiences and views: art, music, compassion, autistic spirituality (Dr. Visuri), Perhaps the most common type would likely be the spirituality of grieving with dreams or visions of the deceased (being not uncommon as one psychologist put it), the spirituality of dancing, the awe-wonder spiritual experiences, the spirituality of righteousness and morals, the spirituality of duty and marital fidelity, the spirituality of religious rituals, the spirituality of the sacred,
There is a consensus among most social psychologists such as Hogg, Abrams, Baumeister, and so on – that the categorization process is a pivotal and proven process. Given these particular experiences, the only possible interpretation of these dreams, in light of the categorization process, is that these dreams did actually literally and truly “come true!”
On top of that, pretty much all of metaphysics, philosophy, as well as mysticism is far beyond the scope of science. Finally, imagination, by definition, is not measurable or quantifiable -especially using physiological methods. As Einstein observed, "The true sign of intelligence is not knowledge but imagination." Several scientists among them Max Planck the iconic quantum physicist swear that imagination is what makes science tick – not rational analysis. The thought experiments of Einstein is what led him to discover curved space-time and the theory of relativity. In spite of all this time after time I encounter academics and college graduates who absolutely swear that the Materialist Doctrine is the answer to the meaning of Life and that they are guardians of science (and truth).
- And this at acritical time for America: "Polls estimate between 15 million and 26 million people participated in the United States, making these protests potentially the largest movement in terms of participation in U.S. history." (Wikipedia)
As Claudia Nielsen pointed out, the psychiatrist McGilChrist astutely observed that “The scope of inquiry and understanding of the Materialist Doctrine with its rigid adherence to the actually arbitrary principle of quantification and over-emphasis on physiological characteristics is severely restricted and limited in the analyses that can be performed.” The inevitable result of the seriously restricted methodology of the Materialist Doctrine is that many observations, data, and outcomes will also needless to say, also be restricted.
Kay Deaux, in her analysis of group related studies and theories observed that the (Materialist) bias for quantification-laboratory experiments “precluded” “affective displays” because it is well known that emotions are notoriously subjective and not easily quantified. She goes on to emphasize that “In contrast, natural groups, whether family, fraternity, or nation, are often the arena for intense displays of emotion and strong affective ties.” (p. 794 Handbook) The end result is that none of social sciences’ analyses of racism include the characteristic of intense displays of emotion. However, even a precursory overview of intergroup conflict involving genocides and atrocities reveals horrifically powerful emotions connected group-related instincts which historically include the most extreme forms of violence known to mankind.
The synthesis consensus of Viktor Frankl, Carl Jung, and William James simply put is that "spirit, spiritual processes, and religious beliefs create meaning, a sense of reality - and ultimately Reality, and Truth. In the anthology, Meaning in Positive and Existential Psychology (2014), Paul Wong, observes: “Frankl considers meaning seeking as stemming from one’s spiritual nature. William James emphasizes in his classic work, originally published in 1902, The Varieties of Religious Experiences: “They [spiritual experiences] determine our vital attitude [sense of reality] as decisively as the vital attitude of lovers is determined by the habitual sense,…” Jung observed, in the Collected Works (CW8: 648 -1968 revised) that “Life and spirit are two powers or necessities between which man is placed. Spirit gives meaning to his life, and the possibility of its greatest development.
On the synthesis-consensus of Carl Jung, Viktor Frankl, William James and Emile Durkheim, Paul Wong observed that “Your approach is new in the sense of a broad-minded integrative approach, breaking down the artificial traditional divide between science and religious, or scientific psychology versus humanistic or psychoanalytic psychology.” He went on to suggest that a title of “A new integrative approach" would be suitable." Of course, the reason Dr Wong said “new integrative approach is because the Synthesis consensus did not (and still doesn’t exist in mainstream psychology or even in textbooks of the psychology of religion.
Cela a commencé avec l'article de Daryl Bem en 2011 sur ses expériences originales qui ont produit des résultats très significatifs. Cet article a suscité l'intérêt de nombreux autres chercheurs. De plus, Daryl Bem a eu la clairvoyance de développer des «kits» à donner à d'autres chercheurs pour qu'ils n'aient pas à réinventer la roue. Un certain nombre de chercheurs se sont impliqués dans cette tâche. En 2016, un article sur une méta-analyse de ces expériences indique que "lorsque les propres expériences de Bem sont incluses, la base de données complète comprend 90 expériences provenant de 33 laboratoires différents situés dans 14 pays différents. Un total de 12 406 personnes ont participé à ces expériences." L'article poursuit en disant que les résultats ont montré que la conception expérimentale axée sur le sexe était de loin supérieure aux autres conceptions. (A Summary of "Feeling the Future: A Meta-analysis of 90 Experiments on the Anomalous Anticipation of Random Future Events by Bem, Tressoldi, Rabeyron & Duggan [Un résumé de «Sentir l'avenir: une méta-analyse de 90 expériences sur l'anticipation anormale d'événements futurs aléatoires par Bem, Tressoldi, Rabeyron et Duggan]). Les résultats mesurés en «tailles d'effet» (une règle empirique de la performance d'une expérience) n'étaient pas énormes. "La taille de l'effet global (Hedges g) est de 0,09, z = 6,33, p = 1,2 x 10 à-10." (p. 7 méta).
Et la méta-analyse des réplications de Bem a démontré de manière convaincante que, en effet, les résultats, bien que relativement petits, étaient très cohérents. En outre, avec certains outils d'analyse statistique très avancés tels que le nouvel outil d'analyse de la «courbe p», qui a produit une taille d'effet de 0,2-ce qui «s'inscrit dans l'échelle de Cohen. Bien sûr, la science-du moins en théorie-ne se soucie pas de savoir si les résultats sont étonnants et magnifiques ou tout simplement mesurables-tant que les résultats sont cohérents et mesurables. Il y a eu la fameuse expérience «aspirine» testant la réaction des personnes souffrant de problèmes cardiaques au traitement par «aspirine» pour soulager la tension du coeur. L'expérience a été interrompue après que la taille d'effet de 0,08 ait été produite-ce qui est bien en dessous de la "petite" corrélation .2 de l'échelle de Cohen!
Personnellement, j'ai été surpris de découvrir des recherches réussies. De mes trente-huit ans environ d'expériences spirituelles et psychiques personnelles, je dirais catégoriquement que «cela» est beaucoup plus un art et sans aucun doute pas une science et je ne reçois jamais de reportages, pour ainsi dire. «çcela» est très insaisissable et essayer d'exprimer des perceptions précognitives, c'est comme essayer d'attraper un snark-dans mon esprit. Enfin, je tiens à souligner qu'en ce que toutes mes expériences personnelles sont des «perceptions de menaces pour le groupe» comparables aux cris d'alarme des animaux, j'ai conclu très tôt que des processus instinctifs étaient impliqués. Bem avait des convictions similaires. Dans un article sur l'émergence de la recherche de Daryl Bem sur la précognition, l'article déclare: "Bem avait une raison de choisir le porno: il pensait que si les gens avaient l'ESP, alors il faudrait que ce soit un trait adaptatif-un
Introduction To properly understand the academic situation and social sciences' views regarding racism, it is necessary to briefly review the Materialist Doctrine in the social sciences. As Claudia Nielsen pointed out, the psychiatrist McGilChrist astutely observed that "The scope of inquiry and understanding of the Materialist Doctrine with its rigid adherence to the actually arbitrary principle of quantification and over-emphasis on physiological characteristics is severely restricted and limited in the analyses that can be performed." In a nutshell, the restricted methodology of the Materialist Doctrine produces, inevitably, results that have some serious limitations and restricted observations, data, and outcomes. Kay Deaux observed that the Materialist bias for quantification and laboratory experiments "precluded" "affective displays" since emotions are notoriously subjective. She goes on to say "In contrast, natural groups, whether family, fraternity, or nation, are often the arena for intense displays of emotion and strong affective ties." (p. 794 Handbook)
The end result is that none of social sciences' analyses of racism include the tremendously powerful emotions. generated by group-related instincts. .Of course, even a precursory overview of intergroup conflict involving genocides and atrocities shows clearly that perhaps The Most Salient characteristic of intergroup conflict would be that genocides manifest the most extreme forms of violence known to mankind.
Furthermore, the Restricted Methodology of Materialist Doctrine! that the arbitrarily and severely restricted methodology of the Materialist Doctrine was also a key factor in the Psychology of Religion's failure to follow scientific method. As the psychiatrist McGilChrist observed, "the arbitrary principle of quantification and over-emphasis on physiological characteristics is severely restricted and limited in the analyses that can be performed."
As Brian Josephson pointed out scientists obsess totally over the idea of spirituality as "Supernatural Being" As David on academia stated ""Spirit" refers to some kind of disembodied personhood!" First, there are plenty of types of spirituality-the spirituality of civic activists such as Martin Luther King Jr., Gandhi, Tolstoy and others who had very profound spiritual beliefs which were as source of inspiration and powerful drive at work in their lives.
Theoretically one could actually trace idealism back through the Old Testament Prophets like Isaiah, Amos, Hosea, Jeremiah and others-all who advocated ideals like justice and compassion. In fact the righteousness of Abraham who Questioned God about the rights and wrongs of destroying Sodom and Gomorrah. However, genetic studies reveal that traits of religiosity are inherited. As one psychologist pointed out infant children have an innate far of snakes then spiritual symbolism would necessarily be inherited along with some traits of religiosity. My argument that would be especially true when it comes to the historical connection in mythologies between spirit and meaning-truth-knowledge. And this Approach which focuses on unconscious processes of spiritual symbolism renders the question of whether transcendental or supernatural spirit are "real" completely and utterly irrelevant.
A Different Approach: Unconscious Processes and Spiritual Idea-Symbols In mythologies, prevalent throughout the world not surprisingly, nearly all include a deity or often many deities responsible for giving humanity truth (meaning), knowledge, often in the form of knowledge about trades-including Egypt, Mesopotamia, Africa, Armenia, Mongol-Turkic, Chinese, Greek and Roman, Celtic, Hindu, as well as many others For instance, the ancient Sumerian god, Enki, whose name was commonly translated as the "Lord of the Earth" is the Sumerian god of knowledge as well as water, mischief, crafts, and creation. At the beginning Enki was the city God of Eridi, but later spread throughout Sumer and even later transformed into the god Ea in Akkadian and Babylonian mythology. In Greek mythology, the gods and goddesses Apollo, Athena, Coeus, Metis, as well as Hecate, goddess of magic, crossroads, and safe passage after death all had responsibilities to transmit knowledge and truth.) states, "
They [the researchers] estimated the heritability of spirituality to be around 40 to 50 percent, which is quite high considering how tricky it is to measure. Other U.S. studies using even more detailed questions in larger numbers have found similar or even stronger genetic influences. These studies demonstrate our variable but innate inherited sense of spirituality, which affects how we perceive the world, ourselves and the universe. This is independent of our formal religious beliefs and practices and, strangely, largely independent of family influence." Complementing this is the research of Koenig et al. (2005) who report that the contribution of genes to variation in religiosity (called heritability) increases from 12% to 44% and the contribution of shared
Went through records and found a bunch of emails to FBI agent McElwee if anyone is interested. For the most part I am generally not all that deep into politics-except for Trump. Trump is a pathological liar, Trump is a sick virulent racist. Trump is vindictive as hell-and stupid as s**t. I am an American I have a right to my opinions and views. Here are emails sent to FBI agent McElwee with projections, forecasts, or "head's up" I sent to agent McElwee about future events. This is all I could remember at the moment. I might have overlooked a couple. In that most of my projections seem to be primarily intuition or political situational sense (there is absolutely nothing wrong with that), a, perhaps as much as 8%% or so, then a good analogy would be to compare it to the jet engine of a fighter jet in which the afterburner is the "psychic" aspect-which kicks on relatively randomly in my experience. I'm not the one that made an issue of spiritual-psychic anyway. I don't have to be amazing or miraculous-just consistent. All I am out to "prove" is that my beliefs are reasonable.
1, email to Agent McElwee 4-10-2020
"To me much of humanity looks like an uncontrolled pack of lemmings on a suicide run.
I tell you this Materialism Doctrine is utterly insane".
The Christian No Mask Madness without question produced a very large number of disproportionately high number of Americans who died of Corona Virus than most other European countries – by all accounts. A recent article stated that one hundred thousand Americans died of the corona virus that shouldn’t have compared to the Canadian death toll from corona virus.
America's excess mortality rate from COVID-19 is significantly worse than Europe's
Janine Aron, John Muellbauer September 29, 2020
The United States has 4% of the world's population, but 21% of global infections and deaths attributed to COVID-19. This column shows that when comparing excess mortality rates, a more robust way to report deaths from a pandemic, the cumulative excess mortality rate in Europe from March to July is 28% lower than the US rate, contradicting the Trump administration's claim that the European rate is 33% higher. The northeastern United States - the region most comparable to individual European countries - has experienced much worse excess mortality than the worst-affected European countries. If the United States had kept its excess mortality rate at European level, approximately 57,800 American lives would have been saved.
https://voxeu.org/article/us-excess-mortality-rate-covid-19-substantially-worse-europe-s
The comparative analyzes are relatively consistent. Common sense would indicate that unmasked Christian madness is just that - madness. As of April 0f 2020, the extent of maskless madness hadn't really shown in the news so to speak.
1, email to Agent McElwee 4-10-2020
"To me much of humanity looks like an uncontrolled pack of lemmings on a suicide run.
I tell you this Materialism Doctrine is utterly insane".
The Christian No Mask Madness without question produced a very large number of disproportionately high number of Americans who died of Corona Virus than most other European countries – by all accounts. A recent article stated that one hundred thousand Americans died of the corona virus that shouldn’t have compared to the Canadian death toll from corona virus.
America's excess mortality rate from COVID-19 is significantly worse than Europe's
Janine Aron, John Muellbauer September 29, 2020
The United States has 4% of the world's population, but 21% of global infections and deaths attributed to COVID-19. This column shows that when comparing excess mortality rates, a more robust way to report deaths from a pandemic, the cumulative excess mortality rate in Europe from March to July is 28% lower than the US rate, contradicting the Trump administration's claim that the European rate is 33% higher. The northeastern United States - the region most comparable to individual European countries - has experienced much worse excess mortality than the worst-affected European countries. If the United States had kept its excess mortality rate at European level, approximately 57,800 American lives would have been saved.
https://voxeu.org/article/us-excess-mortality-rate-covid-19-substantially-worse-europe-s
The comparative analyzes are relatively consistent. Common sense would indicate that unmasked Christian madness is just that - madness. As of April 0f 2020, the extent of maskless madness hadn't really shown in the news so to speak.
Percepția-conștiința socială este ordine socială: Ramon Reyes evidențiază aspectul unificator al spiritualității în societățile umane timpurii: „În concluzie, ordinea socială și morală cuprinde vii, morți, zeități și spirite”.
Studii de spiritualitate genetică și compasiune
1. Ce dezvăluie gemenii despre știința credinței
Tim Spector afirmă: „Ei [cercetătorii] au estimat că moștenirea spiritualității este de aproximativ 40 până la 50 la sută,...
2. Dr. Ming Tsaung Studii gemene de spiritualitate
Comings concluzionează că „După cum sa arătat mai sus, spiritualitatea are o componentă genetică semnificativă... Cred că cel mai important [factor] este coeziunea socială îmbunătățită... [Cea mai bună definiție a spiritualității este sentimentul de a fi conectat cu ceva mai mare decât tine însuți, nu neapărat ceva supranatural.
3. Un studiu explorator al efectelor experiențelor paranormale și spirituale
J. E Kennedy a observat că experiențele spiritual-psihice au produs „credință crescută în viața de după moarte, credința că viața lor este ghidată sau supravegheată de o forță sau o ființă superioară, interes pentru chestiuni spirituale sau religioase, sentiment de conexiune cu ceilalți, fericire, bine... ființă, încredere, optimism cu privire la viitor și sensul vieții.”
4. Semnificația socială a spiritualității: am stabilit legătura dintre spiritualitate și compasiune superioară
Spiritualitatea a fost asociată în special cu a avea o identitate spirituală, a avea experiențe transcendente și a avea tendința de a se ruga……. participanții mai mulți spirituali au tendința de a simți compasiune, p.208) … să fi avut experiențe transcendente…, iar persoanele religioase au mai multe șanse să citească cărți sfinte religioase și să creadă într-o formă de religie mai fundamentalistă (p.214)
5. Dragoste plină de compasiune pentru ceilalți apropiați și pentru umanitate
Sprecher și Fehr: „Cei care erau mai religioși sau spirituali au experimentat o iubire mai plină de compasiune decât cei care erau mai puțin religioși sau spirituali.
Dovezi istorice și sociologice privind spiritualitatea-compasiune, precum și studiile psihologice experimentale, pare ușor evident că simbolismul spiritual inconștient este corelat cu valorile prosociale, idealurile spirituale și ordinea social-morală.
1. Cercetarea genetică demonstrează în mod constant o corelație între spiritualitate și compasiune
2. Dovezile sociologice și psihologice demonstrează importanța și realitatea simbolismului inconștient
3. Dovezile istorice, sociologice și psihologice sugerează o corelație între spiritualitate - între simbolismul spiritual inconștient - și ordinea social-morală
Unfortunately, human history - from a certain perspective - is a history of genocides and atrocities. Extreme forms of violence in certain "conflicts with outgroups" is a too well documented fact in human history - a problem deeply embedded in human culture and human consciousness - that only proper understanding and education will solve. That fact is excluded by mainstream social psychology and from social identity theory. Relevance: The recent FBI report said hate crimes hit an all-time high in America
It is readily apparent, from even a precursory view of history, that “Some circumstances trigger extreme forms of violence in some
"conflicts with outgroups" - a very consistent factor in history. On top of that, groups related instincts - powerful emotions correlated with ingroup-outgroup conflicts are a factor in wars of course.
Setting the stage, the deadly wars of places like Rwanda, Bosnia, and Ethiopia claimed the lives of 30 million people and made refugees of another 45 million. Why are these extreme forms of violence important?
As the authors of the article "Beyond the Group Mind: A Quantitative Review of the Interindividual–Intergroup Discontinuity Effect" which was published in Psychological Bulletin, observed, “It is estimated that just in the final decade of the twentieth century, the deadly wars of places like Rwanda, Bosnia, and Ethiopia claimed the lives of 30 million people and made refugees of another 45 million (McGuire, 1998). Still, even though human relations may be as “stubbornly set” as ever, this meta-analysis underlines that great strides have been made toward understanding why intergroup relations are often more antagonistic and competitive than interindividual relations."
Is Modern Materialist psychology facilitating scapegoating & racism? There is truth to the maxim - Out of sight, out of mind!
Saslow states “Spirituality was especially associated with having a spiritual identity, having had transcendent experiences, and tending to pray……. more spiritual participants were more likely to tend to feel compassion, ………. Spirituality is related to the emotional core of religion,…..”
Similar to Saslow’s “spiritual identity” Dr. P. Wong emphasizes Viktor Frankl’s principle: “that human beings have a spiritual core with an innate need for meaning. In other words, the innermost core of the “self” is spiritual…. It is this spiritual and motivational emphasis on meaning seeking that makes us truly human. We seek meaning because we are spiritual beings.
Preface: Dr. Paul Wong, Professor Emeritus of Trent University and Trinity Western University, and the founding President of INPM, - after I approached him with a brief summary of my Synthesis Consensus of Viktor Frankl, William James, and Carl Jung, looked it over and observed: “Your approach is new in the sense of a broad-minded integrative approach, breaking down the artificial traditional divide between science and religious, or scientific psychology versus humanistic or psychoanalytic psychology.” He went on to suggest that “A new integrative approach" would be suitable." Actually, the synthesis consensus is, in fact, “new!” In all my research - not to mention any feedback from my extensive writing about the synthesis consensus – no one mentioned a consensus of Frankl, Jung, and James.
Synthesis Consensus – New Integrative Approach
Carl Jung: "Spirit gives meaning to his [man's] life" - Carl Jung, a psychoanalyst and contemporary of Sigmund Freud, couldn't have been clearer - or more succinct - when he made that simple but profound statement. (CW8:643) Jung observed, in the Collected Works (CW8: 648 -1968 revised) that “Life and spirit are two powers or necessities between which man is placed. Spirit gives meaning to his life, and the possibility of its greatest development. But life is essential to spirit, since its truth is nothing if it cannot live.” This is consistent with Jung’s strongly expressed belief that experiences are a primary influence on a person’s beliefs.
Dr. Paul Wong quotes Viktor Frankl's synopsis of the noetic [spiritual] processes: "The noetic dimension contains such qualities as our will to meaning our goal orientation, ideas and ideals, creativity, imagination, faith, love that goes beyond the physical, a conscience beyond the superego, self-transcendence, commitments, responsibility, a sense of humor, and the freedom of choice making. The human dimension is the medicine chest of the logotherapist. Patients are made aware that they have these rich resources of health within." (Fabry 1994 pp.18-19) [my italics]
William James also states that spiritual and religious experiences create a “sense of reality” (p.48) in some circumstances. I should add that, of course, experiences in general – not just spiritual experiences – shape peoples’ “sense of reality”.
Des études cohérentes révèlent qu'entre 1/3 et 1/2 des personnes ont des expériences spirituelles et psychiques. Ces personnes ont été marginalisées dans la société contemporaine - et principalement en raison des normes créées par les «professionnels» des sciences sociales. Et ces préjugés, l'intolérance et l'ignorance au sujet des expériences spirituelles-psychiques sont des normes de jugement très réelles et palpables dans le monde d'aujourd'hui. La raison de cet essai est d'aborder la norme selon laquelle les expériences spirituelles-psychiques sont automatiquement une maladie mentale avec la vue ordinaire que les expériences spirituelles-psychiques sont irrationnelles et n'ont aucun lien avec la réalité,
Il y a environ sept ans, lorsque je suis sorti et que j'ai commencé à me connecter et à parler avec des gens qui ont également eu des expériences spirituelles-psychiques, ce que j'ai découvert, c'est que dans la majorité des gens avec qui j'ai parlé sont des gens relativement pondérés, beaucoup Les expériences spirituelles et psychiques ont été clairement initiées par des circonstances personnelles à ce moment particulier de leur vie.
Les circonstances communes dans la vie des gens que j'ai trouvées dans les expériences spirituelles et psychiques des gens, en plus de la volonté de comprendre et d'illumination, seraient le deuil, la guérison des toxicomanes, la dépression (ou les moments difficiles), l'adolescence (Stanley Hall en 1882 a montré que - en raison vraisemblablement de leur détresse hormonale avaient souvent des expériences spirituelles et psychiques régulièrement), ou même des personnes autistes de haut niveau qui, comme Ingela Visuri, l'ont montré ont assez souvent des expériences spirituelles et psychiques qui semblent avoir été causées par la détresse.
En outre, le réductionnisme, le processus de décomposition des entités en leurs parties constituantes est omniprésent et répandu dans toutes les sciences sociales. Comme Rupert Sheldrake, un scientifique non-conformiste moderne, observe à propos du matérialisme que "Le problème est que les sciences nous donnent de grandes quantités de données, mais elles sont dépourvues de signification personnelle ou spirituelle." (p.169)
Dans ce contexte, alors, les gens abordent la compréhension de la spiritualité - et mettent les expériences spirituelles dans le contexte des circonstances de leur vie telles que le deuil, la dépression, la dépendance, l'adolescence, les temps troublés, l'autisme et la personnalité. Cet essai est un bref aperçu de certaines de ces forces.
1. Besoin de sens : « Le sens de la vie, c'est de donner un sens à la vie ! – est une illustration quintessentielle de la théorie de l'esprit humain du psychanalyste emblématique Viktor Frankl ! (p. 22 Volonté) Le principe fondamental de Frankl est que les êtres humains ont une volonté de sens !
2. Le besoin d'appartenance est profondément enraciné dans la conscience humaine. Comme l'a fait remarquer l'éminent psychologue social Roy Baumeister, « il est évident que les gens ont un besoin profondément enraciné d'avoir des contacts avec d'autres personnes ». (p.14 Significations) Baumeister et Leary soutiennent avec force : "Nous [Baumeister et Leary] suggérons que l'appartenance peut être un besoin presque aussi impérieux que la nourriture et que la culture humaine est considérablement conditionnée par la pression pour fournir l'appartenance." (p 498 besoin)
3. un. Besoin d'idéologie : Les religions, comme tout le monde le sait, sont des idéologies, au même titre que les idéologies politiques telles que le communisme ou le capitalisme. Dans ses écrits sur la politique des pays émergents, Clifford Geertz, une icône de l'anthropologie, soutient que les idéologies religieuses, ethniques et nationalistes sont des « forces primordiales » à l'œuvre dans l'histoire et la société politique.
b. Les êtres humains ont besoin d'ordre et de structure. Les psychologues sociaux Michael Hogg et Dominic Abrams, observent que sans processus dans l'esprit qui mettent de l'ordre et organisent la multitude de stimuli et d'expériences, "nous serions submergés et paralysés par une surstimulation". Dans leur livre sur l'identité sociale, ils soulignent que toute « théorie » psychologique, sous une forme ou une autre, « suppose » que l'esprit « impose de l'ordre » et structure les processus qui opèrent dans l'esprit. (p.17 soc id)
4. Expériences et croyances spirituelles en tant que sens du monde et fonction de synthèse-consensus : Toute vision objective des croyances spirituelles et religieuses - des mythes, des récits, des paraboles et des enseignements - il serait évident que ces croyances " donnait un sens au monde. En plus de cela, il y a la synthèse-consensus de Frankl, James et Jung selon laquelle les expériences spirituelles [l'esprit] créent un sens et construisent un sens de la réalité et donnent un sens au monde.
Einstein a observé: "Essayez de pénétrer avec nos moyens limités les secrets de la nature et vous découvrirez que, derrière toutes les lois et connexions discernables, il reste quelque chose de subtil, d'intangible et d'inexplicable. La vénération de cette force au-delà de tout ce que nous pouvons comprendre est ma Dans cette mesure, je suis en fait religieux.
Beaucoup pensent que la science est illimitée et englobe tout! Ce n'est tout simplement pas vrai! Explorer les limites de la «science», de la «psychologie» et de la méthodologie matérialiste. Le dilemme "Is-Ought" de Hume; Tolstoï "au-delà de la cause et de l'effet"; Einstein "la connaissance de ce qui est" n'équivaut pas à "devrait être" En plus de faire écho aux vues d'Einstein et Hume sur la morale, Antonio Damasio déclare, dans Erreur de Descartes: l'émotion, la raison et le cerveau humain (2005), "Je suis sceptique sur présomption d'objectivité et de détermination de la science. J'ai du mal à voir les résultats scientifiques, en particulier en neurobiologie, comme autre chose que des approximations provisoires.
Research by Kathleen Vohs and Jonathan Schooler showed that “It seems that when people stop believing they are free agents; they stop seeing themselves as blameworthy for their actions. Consequently, they act less responsibly and give in to their baser instincts. Vohs emphasized that this result is not limited to the contrived conditions of a lab experiment. “You see the same effects with people who naturally believe more or less in free will,” she said.
“Further studies by Baumeister and colleagues have linked a diminished belief in free will to stress, unhappiness, and a lesser commitment to relationships. They found that when subjects were induced to believe that “all human actions follow from prior events and ultimately can be understood in terms of the movement of molecules,” those subjects came away with a lower sense of life’s meaningfulness. Early this year, other researchers published a study showing that a weaker belief in free will correlates with poor academic performance……. The list goes on: Believing that free will is an illusion has been shown to make people less creative, more likely to conform, less willing to learn from their mistakes, and less grateful toward one another. In every regard, it seems, when we embrace determinism, we indulge our dark side.” (There’s No Such Thing as Free Will - But we’re better off believing in it anyway. Story by Stephen Cave Atlantic, JUNE 2016 ISSUE)
The Meaning of Meaning and Health
Stephen Cave goes on to say, “Also, from more general studies of human consciousness, there appears to be a correlation between “meaningless” and difficulties handling stress: “People perceive their life as meaningful when they find coherence in the environment. Given that meaning of life is tied to making sense of life events, people who lack meaning would be more threatened by stressful life events than those with a strong sense of meaning in life. Four studies demonstrated links between perceptions of life’s meaningfulness and perceived levels of stress…… These findings suggest that perceiving life as meaningful functions as a buffer against stressors.” Meaning in life and adjustment to daily stressors (Jina Park and Roy F. Baumeister Department of Psychology, Florida state university, Tallahassee, Fl, USA)”
Michael Steger perhaps provides a good synopsis of the pivotal role and function of meaning in human consciousness when he states that “meaning is, at its heart, an integrating factor for people. Meaning pulls together people’s ideas about who they are, the kind of world they live in, and how they relate to the people and environments around them. Meaning incorporates these elements into people’s aspirations and overarching aims. (Quest p. 169)
As the psychologists, Gary T. Reker and Dr. Paul T. P. Wong, remark, “[G]lobal meaning functions as an effective buffer of life stress (health protecting) and as a generalized enhancer of psychological well-being, and self-esteem (health promoting). (Quest p.443) Reker and Wong go on to say, “individuals develop personal meaning orientations that individually and collectively contribute to positive psychosocial functioning. (p. 444) Peterson and Park observe, “Both an orientation to meaning and the presence of meaning were positively associated with life satisfaction and positive affect and negatively associated with depression and negative affect.” (Quest p.289)
Dr Stephen Farra agreed with that – and went one better. Dr Farra stated “Our models are out reality. But our models are not reality. That coincides with the immortal philosopher Kant who argue we do not perceive the real world – but “representations” of the real world. Similarly, Bargh - from unconscious research - emphasizes mental categories and norms/stereotypes. Jung emphasizes symbols – which he argues are outside cognitive appraisals. The bottom line is that “models” - and how we envision the world - are not just pivotal – but vital.
Aristotelian Scientific Method Applied to Spirituality –
Counterpoint to the materialist maxim that "All spirituality is unreal"
Aristotle described Scientific Method as
1. Gather the Facts
2. Categorize the Data
3. Analyze the Information
4. Draw Conclusions
A proper categorization has not been done – here is a preliminary sketch – in context of William James Principle of “Practical Use!” That is the focus is “real world” spirituality counterpoint to the materialist maxim that "All spirituality is unreal" - I write about artistic spirituality, the spirituality of music (surprisingly, the spirituality of grieving, and dreams of the deceased which as one psychologist observed are not "unusual" and some studies demonstrate facilitate healing, the spirituality of compassion. Recently I have also written about dreams as a source of [divine inspiration and the T’boli (and Bla'an) dream weaving - which is known world-wide for textile creativity.
With a comparison with categorization from the chapter, "Mystical, Spiritual, and Religious Experiences” – Park and Paloutzian’s Handbook
1. "UFO's and Alien abductions"
2. "Psychedelics or Entheogens"
3. Near-Death Experience
4. Numinous and Mystical Experiences.
Commentary: Brian D Josephson, a Nobel-prize winning quantum physicist – the only Welshman to earn the Nobel peace prize - who also happens to believe that precognition and telepathy are hypothetical real possibilities, in his article, Religion in Genes (Nature, Vol 362, April 15, 1993) stated unequivocally that “With religion, focusing on the factuality or otherwise of religious belief similarly misses the point: the significant questions in this context relate to the functions and fruitfulness of religious beliefs.” “Dawkins criticizes religion on the grounds of apparent conflicts between religious beliefs and scientifically established facts.” That is, scientists are fixated on the "supernatural." - and as J. E Kennedy points out failed to do a proper analysis of spirituality – “very little research” has been done on people who have spiritual-psychic experiences.
Comme l'a souligné Claudia Nielsen, le psychiatre McGilChrist a astucieusement observé que «la portée de l'enquête et de la compréhension de la doctrine matérialiste avec son adhésion rigide au principe réellement arbitraire de quantification et une suraccentuation des caractéristiques physiologiques est sévèrement restreinte et limitée dans les analyses qui peut être effectuée." Comme le fait remarquer Kay Deux, un psychologue social, la fixation de la psychologie sociale sur les expériences de laboratoire exclut les «manifestations affectives» et les émotions. Autrement dit, la doctrine matérialiste exclut certains faits, informations et preuves en raison de la fixation sur la quantification physiologique. Par exemple, quand il s’agit de contourner et d’ignorer les instincts parce que les génocides ne peuvent pas être mis en laboratoire, ce n’est pas un problème anodin, mais cela a eu un effet préjudiciable majeur sur la compréhension du racisme par les gens.
El inconsciente colectivo de Jung
El inconsciente colectivo de Jung se centra en las motivaciones arquetípicas. Brevemente debo abordar el concepto de arquetipos: ¿Qué es un arquetipo? Las descripciones intelectuales, racionales, me parecen como calcular cuántos ángeles caben en la cabeza de un alfiler. Aquí hay una definición de Wikipedia: "el significado formulado de una imagen primordial por la cual fue representada simbólicamente".
Edward Edinger dijo: "El nivel arquetípico más profundo (de la mente) no tiene su origen en la experiencia personal, sino que es una estructura psicológica innata, presente al nacer y común a todos los seres humanos, tal como lo es la estructura física del cuerpo. Esto estructura interna se compone de los arquetipos, patrones universales que representan las experiencias típicas de la humanidad. El nivel arquetípico se revela en las religiones, las artes, en los frutos de la creatividad humana, y en los sueños y visiones. Jung sugiere que la mitología también surge de esta capa impersonal de la psique humana. En los mitos encontramos formas e imágenes particulares a través de las cuales podemos captar las realidades arquetípicas que subyacen a toda experiencia psíquica y en gran medida la determinan. A partir de esto se puede ver que un conocimiento de las capas mitológicas es fundamental para que nos hagamos conscientes de los niveles profundos de la psique". Edinger, Edward F. The Eternal Drama
1. Estudios de Fandom de Harry Potter y Star Wars: Los estudios de Fandom indican claramente la existencia de un simbolismo inconsciente orientado espiritualmente.
2. Simbolismo espiritual inconsciente: El simbolismo espiritual tiende a tener una carga emocional a veces.
3. Potencial inconsciente: Eso podría entenderse como un potencial inconsciente, similar a la parábola de la "semilla" que a menudo simboliza la creación potencial de la vida.
4. Filtro: ¿Qué personas filtran la información de manera diferente, lo que podría explicar por qué Fraser Watts, en Psicología, Religión y Espiritualidad, destacó el hecho de que en una encuesta el 24% de las personas encuestadas que respondieron que sí tenían espiritualidad espiritual o trascendental? experiencias resultaron ser ateos. Dado que tanto los ateos como las personas religiosas y espirituales tienen experiencias espirituales, parecería una clara indicación de que están en funcionamiento procesos espirituales "inconscientes". Me he encontrado con cierta información que indica que la mentalidad "materialista" también es genética hasta cierto punto. Y hay estudios como señala J. E. Kennedy que indican que las personalidades NF tienen predisposición a ver visiones de personas fallecidas.
1. Harry Potter et Star Wars Fandom Studies : Les études de fandom indiquent clairement l'existence d'un symbolisme inconscient orienté vers la spiritualité.
2. Symbolisme spirituel inconscient : Le symbolisme spirituel a parfois tendance à être chargé émotionnellement
3. Potentiel inconscient : Cela pourrait être compris comme un potentiel inconscient - semblable à la parabole de la « graine » qui symbolise souvent la création potentielle de la vie.
4. Filtre : quelles personnes filtrent les informations différemment, ce qui pourrait expliquer pourquoi Fraser Watts, dans Psychology, Religion, and Spirituality, a souligné le fait que dans une enquête, 24 % des personnes interrogées ont répondu qu'elles avaient une spiritualité spirituelle ou transcendantale. expériences se sont avérées athées. Étant donné que les athées ainsi que les personnes religieuses et spirituelles ont des expériences spirituelles, cela semblerait une indication claire que des processus spirituels "inconscients" sont à l'œuvre. J'ai trouvé des informations qui indiquent que l'état d'esprit «matérialiste» est également génétique dans une certaine mesure. Et il y a des études comme le souligne J. E. Kennedy qui indiquent que les personnalités NF ont une prédisposition à avoir des visions de personnes décédées.
Nouvelle approche paradigmatique du sens et de la spiritualité Approche intégrative » en tant que synthèseconsensus de Frank, Jung et James Synthèse Holistique & Paradigme de Baumeister : Inconscient et ne peut plus s'étonner, ne plus s'émerveiller, est comme mort, et ses yeux sont obscurcis. C'est l'expérience du mystère même s'il est mêlé de peur qui a engendré la religion. Une connaissance de l'existence de quelque chose que nous ne pouvons pénétrer, nos perceptions de la raison la plus profonde et de la beauté la plus radieuse, qui ne sont accessibles à notre esprit que dans leurs formes les plus primitives, c'est cette connaissance et cette émotion qui constituent la vraie religiosité ; c'est en ce sens, et en cela seulement, que je suis un homme profondément religieux. (p.11 Idées) La crainte et l'émerveillement à propos de la vie, de l'univers et de la « Création » sont des sentiments et des émotions puissants qui prévalent dans toute l'humanité et qui ont souvent tendance à engendrer des sentiments spirituels. À un moment ou à un autre, presque tout le monde éprouve des sentiments et des émotions orientés vers la spiritualité. En fait, la langue japonaise a même un mot spécifique pour les émotions très naturelles et puissantes de crainte et d'émerveillement, qu'Einstein a décrites avec tant d'éloquence : « Yugen ! Yugen est défini comme une prise de conscience de la vie ou de l'univers qui déclenche ou suscite des réponses émotionnelles ou spirituelles trop profondes et trop puissantes pour les mots, ou alternativement, la capacité fondamentale d'une personne à vraiment apprécier et comprendre l'art et la beauté, et Albert Einstein, vers le début de sa carrière, dans un court article intitulé The World As I See It (inclus dans Living Philosophies (1931)), a illustré avec éloquence « l'essence spirituelle de l'être », pour ainsi dire, lorsqu'il a déclaré sans équivoque , "La plus belle expérience que nous puissions vivre est le mystérieux. C'est l'émotion fondamentale qui se tient au berceau de l'art véritable et de la science véritable. Celui qui ne le sait pas "[N]os perceptions de la raison la plus profonde et de la beauté la plus rayonnante, qui ne sont accessibles à notre esprit que dans leurs formes les plus primitives c'est cette connaissance et cette émotion qui constituent la véritable religiosité!" Cette observation profonde d'Albert Einstein montre à quel point les émotions et la spiritualité à orientation spirituelle sont profondément ancrées dans la conscience humaine. "Chacun de nous porte une étincelle unique du divin, et chacun de nous est aussi une partie inséparable de la toile de la vie. Viktor Frankl
"J'ai vu l'ange dans le marbre et sculpté jusqu'à ce que je le libère." Michel-Ange
Il semblerait approprié de commencer l'histoire de la spiritualité par le commencement. L'art est intimement associé ou lié aux croyances spirituelles et religieuses depuis la préhistoire. Chelsea Ann Rulofson, dans sa thèse, Spiritualité dans l'art moderne, a observé que «les artistes depuis le début des temps ont été étroitement et, la plupart du temps, inséparablement fusionnés avec la spiritualité et la religion. (p.33). Comme Abraham Joshua Heschel (1907 – 1972), le célèbre théologien juif et philosophe juif, que « Qu'aurait été l'art sans le sens religieux du mystère et de la souveraineté, et à quel point la religion aurait-elle été morne sans l'aventure héroïque de l'artiste à incarner le mystérieux sous des formes visibles, pour faire sortir sa vision des ténèbres du cœur, et pour combler l'immense absence de la Divinité avec la lumière du génie humain. (p.118)
La sociologue Carole Cusack observe : « C'est une vérité généralement reconnue que les religions ont été les premières et peut-être les principales génitrices des produits culturels dans les sociétés humaines. Les centres urbains mésopotamiens se sont développés à partir de grands complexes de temples, le drame grec a émergé de Dionysos et Athéna et, plus récemment, le christianisme a inspiré des chefs-d'œuvre musicaux, notamment la « Passion selon saint Matthieu » du luthérien Johann Sebastian Bach (1686-1750), les motets du catholique William Byrd (1540-1023) et les peintures saisissantes des Espagnols de la Contre-Réforme Ribera, Zurbaran et Murillo au XVIIe siècle (Stoichita 1995).
La philosophe Susanne K. Langer dans son article L'importance culturelle des arts. Langer met en évidence l'aspect de l'art comme une influence et une force subtile et inconsciente dans la société et la culture. "Chaque culture développe une sorte d'art aussi sûrement qu'elle développe un langage. Certaines cultures primitives n'ont pas de véritable mythologie ou religion, mais toutes ont de l'art - danse, chant, design (parfois uniquement sur des outils ou sur le corps humain). Danse, surtout, semble être le plus ancien art élaboré…... Qu'est-ce que l'art, pour qu'il joue un rôle si prépondérant dans le développement humain ?...... Il correspond mieux à la conviction de la plupart des artistes, que l'art est la quintessence de la vie humaine, le témoignage le plus fidèle de la perspicacité et du sentiment, l'art est, en effet, le fer de lance du développement humain, social et individuel. La croissance d'un nouvel art ou même d'un style grand et radicalement nouveau parle toujours et esprit vigoureux, qu'il soit collectif ou unique. Ce n'est pas une poursuite intellectuelle, mais est nécessaire à la vie intellectuelle ; ce n'est pas la religion, mais grandit avec la religion, la sert et la détermine dans une large mesure. »
Det finns några sanningar som är självklara. Som framgår av bilderna nedan skulle socialt medvetande vara en av dessa självklara sanningar. Ändå, i nästan hundra år, har materialister hävdat det
1) "Det finns ingen psykologi av grupper" (Allport's Taboo - 1927) och/eller
2) mänskligt medvetande är begränsat till avfyrning av neuroner i hjärnan och därför kan det inte finnas något socialt medvetande. Det är ett absurt argument.
Det följer inte av det faktum att nervceller eldar i hjärnan att det inte finns något socialt medvetande!
Jämför bilderna ovan - av folkmassor som samlats för rockkonserter, protester och folkdanser med den rådande akademiska normen och abstraktionen att "There is no psychology of the group" (dvs. Allports tabu 1927). Till och med en första blick på dessa bilder förmedlar tydligt och levande verkligheten att – faktiskt – ja, det finns gruppers psykologier (förmodligen fler än en)
Påven Franciskus gör en intressant koppling angående reduktionism: "Det krävs en delikat balans för att bekämpa våld som utövas i en religions, en ideologis eller ett ekonomiskt systems namn, samtidigt som religionsfrihet, intellektuell frihet och individuella friheter skyddas. Men det finns en annan frestelse. som vi särskilt måste skydda oss mot: den förenklade reduktionismen som bara ser gott eller ont; eller, om du så vill, de rättfärdiga och syndarna."
På sätt och vis sa den helige Gregorius av Nyssa samma sak århundraden tidigare. ”Begrepp skapar idoler; bara förundran förstår någonting. Människor dödar varandra för idoler. Förundran får oss att falla på knä.” ― Saint Gregory of Nyssa
Det är faktiskt samma sak som Dr Stephen Farra sa också
Charles, jag håller starkt med om att den definitiva felslutningen (som leder till en sluten materialism) är andligt gift och har skadat oss alla! Frankl skriver om hur en sluten naturalism leder till en kvävande reduktionism, vilket leder till en mental och känslomässig nihilism och den sorts moraliska korruption han upplevde i Auschwitz och Dachau. Vi har kroppar och hjärnor, men inom dessa kroppar och hjärnor utvecklar vi transcendenta själar och självtranscendenta andar. Vi har potentiellt stor frihet och flexibilitet. Om allt detta tror jag att vi är överens.
Nancy Pearcey förklarar den psykologiska verkligheten när hon säger: "De mest konsekventa versionerna av materialism förnekar verkligheten av allt bortom materien - ingen själ, ingen ande, ingen vilja, inget sinne. Detta kallas reduktionism: människor reduceras till biokemiska maskiner." I Mannheims teori är materialism i denna mening ett tankesätt eller ett "tänkesätt", säger Dr Maimones.
Why is the Battle of Chosin Reservoir important?
Preface: Materialist dogma – “There is no psychology of groups” (Allport 1927): “Psychologists who study groups approach the idea of a group as an entity only very gingerly. The field, or members of the field, apparently still feel the sting of Allport’s (1927) remonstration of those who were attracted to McDougall’s idea of “group mind.” ([Modern textbook] Hazel Markus, Shinobu Kitayama, Rachel Heiman, the authors of the chapter Culture and “Basic” Psychological Principles, of the Social Psychology Handbook of Basic Principles)
Esprit de Corps and Patriotism as a form of social consciousness and as a “psychology of groups”
While I write quite a bit on transcendental spirituality such as the spirituality of grieving or autistic spirituality, I write more about social consciousness than anything else I believe (which is consistent with theologian’s views on prophecy – for record). I believe my first discussion on academia.edu on social consciousness was in 2018. I came across the argument by an anthropologist that social consciousness is an ontological reality - the nature of being. The British casualties in one day in the battle of the Somme was 50,000 – that is NOT “the nature of being” – but a very powerful force.
A French anthropologist - when I questioned him about social consciousness (which is different from Durkheim/Jungian collective consciousness) said he knew nothing about it but he was sure some, somewhere had written about it – and I needed to research every essay ever written to find it. So, I googled social consciousness in Wikipedia. There were only three references – no social psychologists or anthropologists – the most salient reference being Karl Marx, the creator of Marxism.
Esprit de corps and patriotism also refute Dawkins False Premise: "[G]ene selfishness will usually give rise to selfishness in individual behaviour…. there are special circumstances in which a gene can achieve its own selfish goals best by fostering a limited form of altruism at the level of individual animals."
[Materialism] has “severely restricted and limited in the analyses that can be performed.
As Claudia Nielsen pointed out, the psychiatrist McGilChrist astutely observed that “The scope of inquiry and understanding of the Materialist Doctrine with its rigid adherence to the actually arbitrary principle of quantification and over-emphasis on physiological characteristics is severely restricted and limited in the analyses that can be performed.”
An excellent example of this severely restricted protocol would be - as Kay Deux, a social psychologist points out the fixation of social psychology on laboratory experiments precludes "affective displays" and emotions. Kay Deaux, a prominent social psychologist, highlights the significance and importance of emotions especially in understanding many social, political or group related behaviors. Kay Deaux, emphasizes the fact that social psychology has historically had an “emphasis on experimenter-created social groups” which “precluded most affective displays.” Experiments conducted in a laboratory would necessarily have a contrived and arbitrary aspect to them – very limited - and in that environment, cognitive concepts, structures and paradigms tend to be nice, neat, and precise constructs that are measurable in some sense.
Kay Deux goes on to emphasize that “In contrast, natural groups, whether family, fraternity, or nation, are often the arena for intense displays of emotion and strong affective ties.” (p. 794 Social Psychology Handbook of Basic Principles edited by E. Tory Higgins and Arie W. Kruglanski) That is, the Materialist Doctrine - Ideology excludes some facts, information and evidence due to the fixation on physiological quantification.
Existe un consenso universal entre los científicos de que los seres humanos son, primero y último, animales sociales. Sería lógico entonces que las relaciones –y la conciencia social– fueran fundamentales en la conciencia humana –por no hablar de la sociedad. En la compleja y sofisticada sociedad actual, los seres humanos simplemente no serían capaces de funcionar si no tuvieran alguna forma de conciencia social mínimamente funcional.
Hinduismo, confucianismo y Kapwa-loob filipino: El hinduismo ha tenido el concepto fundamental de Dharma –que encapsula tanto el orden social y los roles– como el orden cósmico, durante casi dos mil años. El confucianismo tenía el concepto central de uno mismo como los demás. La cultura filipina tiene la “norma y valor Kapwa [identidad compartida – que no tiene equivalente en el idioma inglés]. Además, existe la norma de valor loob que tanto Reynaldo Ileto como Jeremiah Reyes describen como una norma que transmite una “voluntad relacional” y una igualdad innata de las personas. arraigado en la cultura filipina.
Ubuntu: En la antigua cultura africana existe el concepto muy extendido de Ubuntu. Hay un proverbio zulú llamado Ubuntu que dice: “Soy una persona a través de otras personas. Mi humanidad está ligada a la tuya”. El arzobispo Desmond Tutu lo explicó de esta manera: “Uno de los dichos en nuestro país es Ubuntu: la esencia del ser humano. Ubuntu habla particularmente del hecho de que no puedes existir como ser humano aislado. Habla de nuestra interconexión... Con demasiada frecuencia pensamos en nosotros mismos como simples individuos, separados unos de otros, mientras que ustedes están conectados y lo que hacen afecta al mundo entero. Cuando lo haces bien, se extiende; es para toda la humanidad”. – lo cual fue defendido por el obispo anglicano Tutu como un valor prosocial importante. Ubuntu es un término nguni bantú que significa "humanidad". A veces se traduce como "Yo soy porque nosotros somos", notablemente similar al valor confuciano de que "no puede haber un yo aislado... Yo soy mis roles".
INTERSER: Thich Nhat Hanh "todos los fenómenos son interdependientes... infinitamente entrelazados". Ésta es la base del enfoque de Nhat Hanh. Lo llama el principio del "interser". "En el budismo no existe el individuo". No existe un objeto, evento o experiencia separada, porque ninguna parte del mundo puede existir separada de todas las demás. Más bien, todo lo que parece una entidad separada en realidad depende de otra cosa y, por lo tanto, está entretejida con ella... Estos elementos son las influencias de otras cosas con las que está entretejido. Y esos elementos también se componen de otras combinaciones. El mundo es una red interminable de combinaciones”. (https://spot.colorado.edu/~chernus/NonviolenceBook/ThichNhatHanh.htm)
Amigo del alma, el poeta y teólogo irlandés John O’Donohue: “Según la tradición celta, el alma brilla alrededor del cuerpo como una nube luminosa. Cuando estás muy abierto – agradecido y confiado – con otra persona, tus dos almas fluyen juntas. Este vínculo profundamente sentido con otra persona significa que has encontrado un Anam Cara, o "alma amiga". Tu Anam Cara siempre contempla tu luz y belleza y te acepta tal como eres realmente”. – John O’Donohue Anam Cara: Sabiduría del mundo celta.
En guise de rappel au Règlement, je voudrais souligner que - Essentiellement, les universitaires n'ont jamais pensé ou considéré que le principe de quantification matérialiste - une "adhésion rigide à la quantification arbitraire" comme l'a dit McGilChrist - que presque tout le monde suppose être la science - pourrait créer un mode de pensée de quantification ou état d'esprit – tout comme le communisme ou le capitalisme ou tout autre mode de pensée – qui change l'orientation et l'approche.
Hazel Markus, Shinobu Kitayama, Rachel Heiman, les auteurs du chapitre Culture and "Basic" Psychological Principles, du Social Psychology Handbook of Basic Principles, affirment assez hardiment - et sans équivoque - qu'actuellement, "les psychologues qui étudient les groupes abordent l'idée de un groupe en tant qu'entité seulement très prudemment. Le champ, ou les membres du champ, ressentent apparemment encore la piqûre de la remontrance d'Allport (1927) contre ceux qui étaient attirés par l'idée de McDougall de « l'esprit de groupe ». Floyd Allport, avec "l'aide" de son frère Gordon Allport, en 1927 a déclaré sans équivoque que "Ce n'est qu'au sein de l'individu que nous pouvons trouver les mécanismes de comportement et la conscience qui sont fondamentaux dans les interactions entre les personnes ……… Il n'y a pas de psychologie des groupes qui n'est pas essentiellement et entièrement une psychologie des individus. En tant que point d'ordre, la théorie de l'identité sociale et la théorie de la cognition sociale ne touchent même pas la conscience sociale - en particulier par rapport à la « psychologie kapwa » qui semble unique parmi les psychologies dans le monde.
Sa isang kahulugan, sinabi ni St Gregory ng Nyssa ang parehong bagay ilang siglo bago. “Ang mga konsepto ay lumilikha ng mga idolo; tanging paghanga lamang ang nakakaintindi ng anuman. Nagpapatayan ang mga tao dahil sa mga idolo. Napaluhod tayo dahil sa kababalaghan.” ― Saint Gregory Of Nyssa
Iyon ay talagang ang parehong bagay na sinabi rin ni Dr Stephen Farra
Charles, Lubos akong sumasang-ayon na ang Definist Fallacy (na humahantong sa isang saradong Materialismo) ay espirituwal na lason, at nasaktan tayong lahat! Nagsusulat si Frankl tungkol sa kung paano humahantong ang isang saradong Naturalismo sa isang nakasusuklam na Reductionism, na humahantong sa isang mental at emosyonal na Nihilism at ang uri ng Moral na Katiwalian na naranasan niya sa Auschwitz at Dachau. Mayroon tayong mga katawan at utak, ngunit sa loob ng mga katawan at utak na iyon, nagkakaroon tayo ng mga transendente na Kaluluwa, at mga Espiritung transendente sa sarili. Malamang na mayroon tayong malaking kalayaan at kakayahang umangkop. Sa lahat ng ito, sa palagay ko ay sumasang-ayon tayo.
Ipinaliwanag ni Nancy Pearcey ang sikolohikal na katotohanan nang sabihin niya: "Ang pinaka-pare-parehong mga bersyon ng materyalismo ay tinatanggihan ang katotohanan ng anumang bagay na higit sa bagay - walang kaluluwa, walang espiritu, walang kalooban, walang isip. Ito ay tinatawag na reductionism: Ang mga tao ay nabawasan sa biochemical machines." Sa teorya ni Mannheim, ang materyalismo sa ganitong kahulugan ay isang mindset o isang "mode of thought" na mga salita ni Dr Maimones.
Sa isang kahulugan, sinabi ni St Gregory ng Nyssa ang parehong bagay ilang siglo bago. “Ang mga konsepto ay lumilikha ng mga idolo; tanging paghanga lamang ang nakakaintindi ng anuman. Nagpapatayan ang mga tao dahil sa mga idolo. Napaluhod tayo dahil sa kababalaghan.” ― Saint Gregory Of Nyssa
Iyon ay talagang ang parehong bagay na sinabi rin ni Dr Stephen Farra
Charles, Lubos akong sumasang-ayon na ang Definist Fallacy (na humahantong sa isang saradong Materialismo) ay espirituwal na lason, at nasaktan tayong lahat! Si Frankl ay nagsusulat tungkol sa kung paano ang isang saradong Naturalismo ay humahantong sa isang nakasusuklam na Reductionism, na humahantong sa isang mental at emosyonal na Nihilismo at ang uri ng Moral na Katiwalian na naranasan niya sa Auschwitz at Dachau. Mayroon tayong mga katawan at utak, ngunit sa loob ng mga katawan at utak na iyon, nagkakaroon tayo ng mga transendente na Kaluluwa, at mga Espiritung transendente sa sarili. Malamang na mayroon tayong malaking kalayaan at kakayahang umangkop. Sa lahat ng ito, sa palagay ko ay sumasang-ayon tayo.
Ipinaliwanag ni Nancy Pearcey ang sikolohikal na katotohanan nang sabihin niya: "Ang pinaka-pare-parehong mga bersyon ng materyalismo ay itinatanggi ang katotohanan ng anumang bagay na higit sa bagay - walang kaluluwa, walang espiritu, walang kalooban, walang isip. Ito ay tinatawag na reductionism: Ang mga tao ay nabawasan sa biochemical machines." Sa teorya ni Mannheim, ang materyalismo sa ganitong kahulugan ay isang mindset o isang "mode of thought" na mga salita ni Dr Maimones.
En cierto sentido, San Gregorio de Nisa dijo lo mismo siglos antes. “Los conceptos crean ídolos; sólo el asombro comprende algo. La gente se mata unos a otros por los ídolos. La maravilla nos hace caer de rodillas”. ― San Gregorio de Nyssa
Eso es en realidad lo mismo que dijo el Dr. Stephen Farra.
Charles, estoy totalmente de acuerdo en que la falacia definitiva (que conduce a un materialismo cerrado) es un veneno espiritual y nos ha hecho daño a todos. Frankl escribe sobre cómo un naturalismo cerrado conduce a un reduccionismo asfixiante, que conduce a un nihilismo mental y emocional y al tipo de corrupción moral que experimentó en Auschwitz y Dachau. Tenemos cuerpos y cerebros, pero dentro de esos cuerpos y cerebros, desarrollamos Almas trascendentes y Espíritus autotrascendentes. Tenemos potencialmente una gran libertad y flexibilidad. En todo esto, creo que estamos de acuerdo.
Nancy Pearcey explica la realidad psicológica cuando dice: "Las versiones más consistentes del materialismo niegan la realidad de cualquier cosa más allá de la materia: sin alma, sin espíritu, sin voluntad, sin mente. Esto se llama reduccionismo: los humanos se reducen a máquinas bioquímicas". En la teoría de Mannheim, entonces el materialismo en este sentido es una mentalidad o un "modo de pensamiento", palabras del Dr. Maimones.
Som en ordningsfråga vill jag framhålla att - i huvudsak trodde eller ansåg akademiker aldrig att den materialistiska kvantifieringsprincipen - en "rigid adherence to arbitrary quantification" som McGilChrist uttryckte det - som nästan alla antar är vetenskap - kunde skapa ett kvantifierande tankesätt. eller tankesätt – precis som kommunism eller kapitalism eller något annat tankesätt – som förändrar ens inriktning och förhållningssätt.
Hazel Markus, Shinobu Kitayama, Rachel Heiman, författarna till kapitlet Culture and "Basic" Psychological Principles, i Social Psychology Handbook of Basic Principles, konstaterar ganska djärvt - och otvetydigt - att för närvarande, "Psykologer som studerar grupper närmar sig idén om en grupp som entitet bara mycket försiktigt. Fältet, eller medlemmar av fältet, känner tydligen fortfarande stinget av Allports (1927) remonstration av dem som attraherades av McDougalls idé om "gruppsinne". Floyd Allport, med "hjälp" av sin bror Gordon Allport, 1927 uttalade otvetydigt att "Endast inom individen kan vi hitta de beteendemekanismer och det medvetande som är grundläggande i interaktioner mellan människor ………Det finns ingen psykologi hos grupper som inte i huvudsak och helt är en psykologi hos individer." Som en ordningsfråga berör social identitetsteori och social kognitionsteori inte ens det sociala medvetandet – särskilt i jämförelse med "kapwa-psykologi" som verkar unik bland psykologer i världen.
På en måde sagde den hellige Gregor af Nyssa det samme århundreder før. ”Begreber skaber idoler; kun undren fatter noget. Folk dræber hinanden på grund af idoler. Wonder får os til at falde på knæ.” - Sankt Gregor af Nyssa
Det er faktisk det samme, dr. Stephen Farra også sagde
Charles, jeg er meget enig i, at den definitive fejlslutning (der fører til en lukket materialisme) er åndelig gift og har såret os alle! Frankl skriver om, hvordan en lukket naturalisme fører til en kvælende reduktionisme, som fører til en mental og følelsesmæssig nihilisme og den form for moralsk korruption, han oplevede i Auschwitz og Dachau. Vi har kroppe og hjerner, men i disse kroppe og hjerner udvikler vi transcendente sjæle og selvtranscendente ånder. Vi har potentielt stor frihed og fleksibilitet. Om alt dette tror jeg, vi er enige.
Nancy Pearcey forklarer den psykologiske virkelighed, når hun siger: "De mest konsekvente versioner af materialisme fornægter virkeligheden af noget ud over materien - ingen sjæl, ingen ånd, ingen vilje, intet sind. Dette kaldes reduktionisme: Mennesker er reduceret til biokemiske maskiner." I Mannheims teori er materialisme i denne forstand en tankegang eller en "tankemåde", siger Dr. Maimones.
In un certo senso san Gregorio di Nissa disse la stessa cosa secoli prima. “I concetti creano idoli; solo lo stupore comprende qualcosa. Le persone si uccidono a vicenda per gli idoli. La meraviglia ci fa cadere in ginocchio. — San Gregorio di Nissa
In realtà è la stessa cosa che ha detto anche il dottor Stephen Farra
Charles, sono assolutamente d'accordo sul fatto che l'errore definitista (che porta a un materialismo chiuso) è un veleno spirituale e ci ha ferito tutti! Frankl scrive di come un naturalismo chiuso porta a un riduzionismo soffocante, che porta a un nichilismo mentale ed emotivo e al tipo di corruzione morale che ha sperimentato ad Auschwitz e Dachau. Abbiamo corpi e cervelli, ma all'interno di quei corpi e cervelli sviluppiamo anime trascendenti e spiriti autotrascendenti. Potenzialmente abbiamo grande libertà e flessibilità. Su tutto questo credo che siamo d'accordo.
Nancy Pearcey spiega la realtà psicologica quando dice: "Le versioni più coerenti del materialismo negano la realtà di qualsiasi cosa al di là della materia: niente anima, niente spirito, niente volontà, niente mente. Questo si chiama riduzionismo: gli esseri umani sono ridotti a macchine biochimiche. " Nella teoria di Mannheim, quindi il materialismo in questo senso è una mentalità o un "modo di pensare", parole del dottor Maimone.
In gewisser Weise sagte der heilige Gregor von Nyssa Jahrhunderte zuvor dasselbe. „Konzepte erschaffen Idole; Nur Wunder begreift alles. Menschen töten sich gegenseitig wegen ihrer Idole. Staunen lässt uns auf die Knie fallen.“ – Heiliger Gregor von Nyssa
Das ist eigentlich das Gleiche, was auch Dr. Stephen Farra gesagt hat
Charles, ich stimme voll und ganz zu, dass der Definist-Irrtum (der zu einem geschlossenen Materialismus führt) spirituelles Gift ist und uns allen geschadet hat! Frankl schreibt darüber, wie ein verschlossener Naturalismus zu einem erstickenden Reduktionismus führt, der zu einem mentalen und emotionalen Nihilismus und der Art moralischer Korruption führt, die er in Auschwitz und Dachau erlebte. Wir haben Körper und Gehirne, aber innerhalb dieser Körper und Gehirne entwickeln wir transzendente Seelen und selbsttranszendente Geister. Wir haben potenziell große Freiheit und Flexibilität. Ich denke, wir sind uns in all dem einig.
Nancy Pearcey erklärt die psychologische Realität, wenn sie sagt: „Die konsequentesten Versionen des Materialismus leugnen die Realität von allem, was über die Materie hinausgeht – keine Seele, kein Geist, kein Wille, kein Verstand. Das nennt man Reduktionismus: Menschen werden auf biochemische Maschinen reduziert.“ In Mannheims Theorie ist Materialismus in diesem Sinne eine Denkweise oder eine „Denkweise“, wie Dr. Maimon es ausdrückt.
Ang pagtanggi na ang "pagkamakasarili" ay ang laganap na pamantayan at mayroon lamang "mga limitadong anyo ng altruismo"
1. Sprecher at Fehr na artikulo: "Ang mga mas relihiyoso o espirituwal ay nakaranas ng higit na mahabagin na pag-ibig kaysa sa mga hindi gaanong relihiyoso o espirituwal".
2. Saslow et al: "Ang aming mga natuklasan ay nangangatuwiran na ang espiritwalidad—sa itaas at higit pa sa pagiging relihiyoso—ay maaaring natatanging nauugnay sa higit na pakikiramay at pinahusay na altruismo sa mga estranghero." (p. 215) Ang mga may-akda ay nagsagawa ng 5 pag-aaral Mula sa pag-aaral 1, ang kanilang mga konklusyon ay na: “Alinsunod sa aming hypothesis, mas maraming espirituwal na kalahok ang mas malamang na makadama ng pakikiramay, kahit na kontrolin ang positibong epekto at pagiging relihiyoso. ang mga kalahok ay hindi.
3. Ang Oxford Handbook on Compassion ay nagmamasid, a. “Ang pakikiramay sa iba at suportang panlipunan ay may halaga ng kaligtasan at benepisyong pangkalusugan...(p. 171) Ang makapangyarihang mga kahihinatnan ng presensya o kawalan ng iba ay nakikita bilang mga puwersang humuhubog sa ebolusyon. b. "Kahit na ang bakterya ay mas matagumpay sa reproductively sa pagkakaroon ng iba sa kanilang sariling mga species." Ang ibig kong sabihin ay may connectivity ang bacteria para sa Diyos!
4. Ang mga pagtatantya ng mga boluntaryong [mahabagin] na tagapag-alaga ay iba-iba sa 30 hanggang 70 milyong Amerikano: “Humigit-kumulang 43.5 milyong tagapag-alaga ang nagbigay ng walang bayad na pangangalaga sa isang matanda o bata sa nakalipas na 12 buwan. [National Alliance for Caregiving at AARP. (2015). Caregiving sa U.S.]
Sa kasaysayan, siyempre, mayroong Mother Teresa at Dr Sweitzer
5. Ang Empathy Studies ay nagpapahiwatig na ang empatiya ay genetically inherited sa ilang mga pangyayari: Ang genetic at environment na pinagmulan ng emosyonal at cognitive empathy: Review at meta-analyses ng twin studies Lior Abramsona Florina Uzefovskyb Virgilia Toccacelic Ariel Knafo-Noama
6. Esprit de corps, argumento ang unspoken bond sa pagitan ng mga sundalo, ay malinaw na ipinakita, sa kasaysayan ng paulit-ulit. Sa Labanan ng Chosin Reservoir ito ay isang napaka-kapansin-pansing kadahilanan.
7. Sa isang araw sa WWI Battle of the Somme, mayroong 50,000 na nasawi sa hukbong British. – 50,000 kaswalti sa isang araw ay hindi isang "limitadong anyo ng altruismo"
Widerlegung, dass „Egoismus“ die vorherrschende Norm ist und es nur „begrenzte Formen des Altruismus“ gibt
1. Artikel von Sprecher und Fehr: „Wer religiöser oder spiritueller war, erlebte mehr mitfühlende Liebe als diejenigen, die weniger religiös oder spirituell waren.“
2. Saslow et al: „Unsere Ergebnisse deuten darauf hin, dass Spiritualität – über Religiosität hinaus – in einzigartiger Weise mit größerem Mitgefühl und verstärktem Altruismus gegenüber Fremden verbunden sein kann.“ (S. 215) Die Autoren führten 5 Studien durch. Aus Studie 1 kamen sie zu folgendem Schluss: „In Übereinstimmung mit unserer Hypothese neigten spirituellere Teilnehmer eher dazu, Mitgefühl zu empfinden und sogar positive Gefühle und Religiosität zu kontrollieren, während sie religiöser waren.“ Die Ergebnisse legen außerdem nahe, dass Mitgefühl der Kern der spirituellen Erfahrung ist.“
3. Das Oxford Handbook on Compassion stellt fest: a. „Mitgefühl für andere und soziale Unterstützung haben Überlebenswert und gesundheitliche Vorteile … (S. 171) Die mächtigen Konsequenzen der Anwesenheit oder Abwesenheit anderer werden als prägende Kräfte in der Evolution angesehen. B. „Selbst Bakterien vermehren sich erfolgreicher in der Gegenwart anderer ihrer Art.“ Ich meine, Bakterien haben Konnektivität, um Himmels willen!
4. Die Schätzungen der freiwilligen [mitfühlenden] Pflegekräfte schwanken zwischen 30 und 70 Millionen Amerikanern: „Ungefähr 43,5 Millionen Pflegekräfte haben in den letzten 12 Monaten unbezahlte Pflege für einen Erwachsenen oder ein Kind geleistet.“ [Nationale Allianz für Pflege und AARP. (2015). Pflege in den USA]
Historisch gesehen gibt es natürlich Mutter Teresa und Dr. Sweitzer
5. Empathie Studien zeigen, dass Empathie unter bestimmten Umständen genetisch vererbt wird: Die genetischen und umweltbedingten Ursprünge emotionaler und kognitiver Empathie: Überprüfung und Metaanalysen von Zwillingsstudien Lior Abramsona Florina Uzefovskyb Virgilia Toccacelic Ariel Knafo-Noama
6. Esprit de Corps, die unausgesprochene Bindung zwischen Soldaten, wird in der Geschichte immer wieder deutlich unter Beweis gestellt. Bei der Schlacht am Chosin-Stausee war es ein sehr wichtiger Faktor.
7. In der Schlacht an der Somme im Ersten Weltkrieg gab es an einem Tag 50.000 Opfer in der britischen Armee. – 50.000 Opfer an einem Tag sind keine „begrenzte Form des Altruismus“
Refutación de que el “egoísmo” es la norma predominante y que sólo existen “formas limitadas de altruismo”
1. Artículo de Sprecher y Fehr: "Aquellos que eran más religiosos o espirituales experimentaron un amor más compasivo que aquellos que eran menos religiosos o espirituales".
2. Saslow et al: "Nuestros hallazgos sostienen que la espiritualidad, más allá de la religiosidad, puede estar asociada de manera única con una mayor compasión y un mayor altruismo hacia los extraños". (p. 215) Los autores realizaron 5 estudios. Del estudio 1, sus conclusiones fueron que: “De acuerdo con nuestra hipótesis, los participantes más espirituales tenían más probabilidades de tender a sentir compasión, incluso controlando el afecto positivo y la religiosidad, mientras que los más religiosos. los participantes no lo eran. Los resultados sugieren además que la compasión es fundamental para la experiencia espiritual”.
3. El Manual de Oxford sobre la Compasión observa: a. “La compasión por los demás y el apoyo social tienen valor de supervivencia y beneficios para la salud... (p. 171) Las poderosas consecuencias de la presencia o ausencia de otros se consideran fuerzas moldeadoras en la evolución. b. "Incluso las bacterias tienen más éxito reproductivo en presencia de otras de su propia especie". ¡Quiero decir que las bacterias tienen conectividad, por el amor de Dios!
4. Las estimaciones de cuidadores voluntarios [compasivos] varían de 30 a 70 millones de estadounidenses: “Aproximadamente 43,5 millones de cuidadores han brindado cuidados no remunerados a un adulto o un niño en los últimos 12 meses. [Alianza Nacional para el Cuidado y AARP. (2015). Cuidados en los EE. UU.]
Históricamente, por supuesto, están la Madre Teresa y el Dr. Sweitzer.
5. Empatía Los estudios indican que la empatía se hereda genéticamente en algunas circunstancias: Los orígenes genéticos y ambientales de la empatía emocional y cognitiva: revisión y metanálisis de estudios de gemelos Lior Abramsona Florina Uzefovskyb Virgilia Toccacelic Ariel Knafo-Noama
6. El espíritu de cuerpo, argumento del vínculo tácito entre soldados, se demuestra claramente, históricamente, una y otra vez. En la batalla del embalse de Chosin fue un factor muy destacado.
7. En un día en la Batalla del Somme de la Primera Guerra Mundial, hubo 50.000 bajas en el ejército británico. – 50.000 víctimas en un día no es una “forma limitada de altruismo”
Bestridande av att "egoism" är den rådande normen och att det bara finns "begränsade former av altruism"
1. Sprecher och Fehr artikel: "De som var mer religiösa eller andliga upplevde mer medkännande kärlek än de som var mindre religiösa eller andliga".
2. Saslow et al: "Våra resultat hävdar att andlighet – utöver religiositet – kan vara unikt förknippad med större medkänsla och ökad altruism mot främlingar." (sid. 215) Författarna genomförde 5 studier från studie 1, deras slutsatser var att: "I enlighet med vår hypotes var mer andliga deltagare mer benägna att känna medkänsla, till och med kontrollera för positiv affekt och religiositet, medan mer religiösa. Det var inte deltagarna. Resultaten tyder vidare på att medkänsla är kärnan i den andliga upplevelsen.”
3. Oxford Handbook on Compassion konstaterar, en. "Medkänsla för andra och socialt stöd har överlevnadsvärde och hälsofördelar...(s. 171) De kraftfulla konsekvenserna av andras närvaro eller frånvaro ses som forma krafter i evolutionen. b. "Även bakterier är mer reproduktivt framgångsrika i närvaro av andra av sin egen art." Jag menar att bakterier har anslutningsmöjligheter för guds skull!
4. Uppskattningar av frivilliga [medkännande] vårdgivare varierar från 30 till 70 miljoner amerikaner: "Ungefär 43,5 miljoner vårdgivare har gett obetald vård till en vuxen eller ett barn under de senaste 12 månaderna. [National Alliance for Caregiving och AARP. (2015). Vård i USA]
Historiskt sett finns det naturligtvis Moder Teresa och Dr Sweitzer
5. Empati Studier indikerar att empati är genetiskt nedärvd under vissa omständigheter: Det genetiska och miljömässiga ursprunget till emotionell och kognitiv empati: Genomgång och metaanalyser av tvillingstudier Lior Abramsona Florina Uzefovskyb Virgilia Toccacelic Ariel Knafo-Noama
6. Esprit de corps, argumenterar det outtalade bandet mellan soldater, demonstreras tydligt, historiskt gång på gång. Vid slaget vid Chosin-reservoaren var det en mycket framträdande faktor.
7. På en dag i slaget vid Somme under första världskriget var det 50 000 dödsoffer i den brittiska armén. – 50 000 dödsoffer på en dag är inte en "begränsad form av altruism"
Réfutation selon laquelle « l’égoïsme » est la norme dominante et il n’existe que des « formes limitées d’altruisme »
1. Article de Sprecher et Fehr : « Ceux qui étaient plus religieux ou spirituels ont éprouvé un amour plus compatissant que ceux qui étaient moins religieux ou spirituels ».
2. Saslow et al : « Nos résultats soutiennent que la spiritualité – au-delà de la religiosité – peut être associée de manière unique à une plus grande compassion et à un altruisme accru envers les étrangers. » (p. 215) Les auteurs ont mené 5 études. À partir de l'étude 1, leurs conclusions étaient les suivantes : « Conformément à notre hypothèse, les participants plus spirituels étaient plus susceptibles de ressentir de la compassion, même en contrôlant l'affect positif et la religiosité, tandis que les participants plus religieux étaient plus susceptibles de ressentir de la compassion. ce n’était pas le cas des participants. Les résultats suggèrent en outre que la compassion est au cœur de l’expérience spirituelle.
3. L’Oxford Handbook on Compassion observe : a. « La compassion envers les autres et le soutien social ont une valeur de survie et des avantages pour la santé… (p. 171) Les conséquences puissantes de la présence ou de l’absence des autres sont considérées comme des forces déterminantes dans l’évolution. b. "Même les bactéries réussissent mieux à se reproduire en présence d'autres bactéries de leur propre espèce." Je veux dire que les bactéries ont une connectivité pour l’amour de Dieu !
4. Les estimations du nombre de soignants bénévoles [compassionnés] varient de 30 à 70 millions d'Américains : « Environ 43,5 millions de soignants ont prodigué des soins non rémunérés à un adulte ou à un enfant au cours des 12 derniers mois. [Alliance nationale pour les soins et AARP. (2015). Soins aux États-Unis]
Historiquement, bien sûr, il y a Mère Teresa et le Dr Sweitzer.
5. Empathie Des études indiquent que l'empathie est génétiquement héritée dans certaines circonstances : Les origines génétiques et environnementales de l'empathie émotionnelle et cognitive : revue et méta-analyses d'études sur des jumeaux Lior Abramsona Florina Uzefovskyb Virgilia Toccacelic Ariel Knafo-Noama
6. L'esprit de corps, argument du lien tacite entre les soldats, est clairement démontré, historiquement, à maintes reprises. Lors de la bataille du réservoir Chosin, ce fut un facteur très important.
7. En une journée, lors de la bataille de la Somme pendant la Première Guerre mondiale, l'armée britannique a fait 50 000 victimes. – 50 000 victimes en un jour, ce n’est pas une « forme limitée d’altruisme »
Dawkins' claim that "gene selfishness will usually give rise to selfishness in individual behavior" is a false premise. Dawkins' theory oversimplifies the interplay between biological drives and environmental factors, neglecting the influence of social and spiritual forces. There are numerous studies and examples to demonstrate that compassion and altruism are not merely "limited forms" but rather fundamental aspects of human nature and social well-being.
2. The Importance of Compassion and Spirituality:
The significance of compassion, arguing that it is not a mere byproduct of genetic programming but a key driver of prosocial behavior and social cohesion. Research showing a strong correlation between spirituality and compassion, emphasizing that spirituality, beyond religiosity, fosters a deeper sense of concern for others.
The materialist tendency to dismiss spirituality as "unreal" is unhealthy. Historically for tens of thousands of years spirituality has been a vital aspect of human experience and social structure. Historically, the social-moral order and spiritual-religious beliefs have been intimately connected – which materialist ideology undermines. “The forces before which the believer bows are not simple physical energies, such as are presented to the sense and the imagination; they are social forces,” Emile Durkheim Social perception-consciousness is social order: Ramon Reyes highlights the unifying aspect of spirituality in prehistoric Philippine societies and early human societies: “In sum, social and moral order encompasses the living the dead the deities and the spirits.”
3. The Role of Social Consciousness and Group Dynamics:
The materialist bias against social consciousness and collective consciousness as well as "group mind" is unhealthy. Social consciousness is a real and powerful force that shapes human behavior and social order. Social psychology's focus on experimenter-created groups neglects the importance of natural groups and the intense emotions that drive group dynamics. There are numerous examples like the Battle of the Somme and the Chosin Reservoir Battle to demonstrate the powerful bonds and motivations that arise within groups, often exceeding individual self-interest.
4. Truncated summary of arguments refuting the “limited form argument”
“a limited form of altruism at the level of individual animals."
1. Studies of compassion from Oxford Handbook of Compassion – which demonstrate the importance and relevance of compassion for social well-being
2. Sprecher and Fehr article showing spirituality is correlated with compassion
3. Saslow, et al, studies of compassion – showing a correlation between spirituality and compassion – with religiosity being somewhat of a distinct category.
4. WWI Battle of the Somme with British 50,000 casualties in one day is not limited
“This is a powerful critique of Dawkins' concept of the “selfish gene”. Your approach highlights the essential contradiction between extreme individualism, rooted in biological explanations, and sympathetic social building forces. Your view that Dawkins' genetic selfishness is a “fallacy” is interesting. By anthropomorphizing genes as inherently selfish, Dawkins risks oversimplifying the complex interplay between biological drives and environmental factors. This approach does lead to the ‘academic norms’ you mention, whereby some people believe that genetic selfishness justifies certain antisocial or competitive behaviours.” (Lilly (Columbia University)
Saslow explains that both the standard and kin selection theories fall short of a proper model of altruistic behavior.in terms of evolutionary traits. "Although useful, these theories do not fully explain why individuals would behave altruistically toward strangers in anonymous contexts in which there is little chance of future reciprocity or reputational gain."
Truncated summary of arguments refuting the “limited form argument”
“a limited form of altruism at the level of individual animals."
1. Studies of compassion from Oxford Handbook of Compassion – which demonstrate the importance and relevance of compassion for social well-being
2. Sprecher and Fehr article showing spirituality is correlated with compassion
3. Saslow, et al, studies of compassion – showing a correlation between spirituality and compassion – with religiosity being somewhat of a distinct category.
4. WWI Battle of the Somme with British 50,000 casualties in one day is not limited
C. Extreme Individualism and Narcissism.
A Narcissistic Epidemic: The Use of the Term Epidemic
Is modern life making us more narcissistic? And if so, why? We agree with Paris (2014, pp. 220 –226) that the answer to the first question is yes. In fact, as we demonstrate below, the case for increasing narcissism is even stronger than presented in his article. On the second question, we agree that expressive individualism and lack of social support play key roles in this increase. However, we question the idea that therapy is building narcissism.
The Use of the Term Epidemic: Given this evidence, especially the tripling of the lifetime prevalence of NPD, we do not believe that using the term epidemic (in The Narcissism Epidemic, Twenge & Campbell, 2009) is “over-drawn” (Paris, 2014, p. 222). That is especially true in light of the definition of the word epidemic, which is any affliction “affecting an atypically large number of individuals within a population” (Merriam-Webster Dictionary, 2012). (The Narcissism Epidemic: Commentary on Modernity and Narcissistic Personality Disorder Jean M. Twenge San Diego State University Joshua D. Miller and W. Keith Campbell University of Georgia)
Narcissism: “It has long been
Confutazione che “l’egoismo” è la norma prevalente ed esistono solo “forme limitate di altruismo”
1. Articolo di Sprecher e Fehr: "Coloro che erano più religiosi o spirituali sperimentarono un amore più compassionevole rispetto a coloro che erano meno religiosi o spirituali".
2. Saslow et al: "I nostri risultati sostengono che la spiritualità, al di sopra e al di là della religiosità, può essere associata in modo univoco a una maggiore compassione e a un maggiore altruismo verso gli estranei". (p. 215) Gli autori hanno condotto 5 studi. Dallo studio 1, le loro conclusioni sono state che: “In linea con la nostra ipotesi, i partecipanti più spirituali avevano maggiori probabilità di provare compassione, controllando anche l'affetto positivo e la religiosità, mentre quelli più religiosi. i partecipanti non lo erano. I risultati suggeriscono inoltre che la compassione è fondamentale per l’esperienza spirituale.
3. Il Manuale di Oxford sulla Compassione osserva: a. “La compassione per gli altri e il sostegno sociale hanno valore di sopravvivenza e benefici per la salute….(p. 171) Le potenti conseguenze della presenza o dell'assenza di altri sono viste come forze che modellano l'evoluzione. B. “Anche i batteri hanno più successo riproduttivo in presenza di altri della loro stessa specie”. Voglio dire, i batteri hanno connettività, per l'amor di Dio!
4. Le stime dei caregiver volontari [compassionevoli] variano da 30 a 70 milioni di americani: “Circa 43,5 milioni di caregiver hanno fornito assistenza non retribuita a un adulto o un bambino negli ultimi 12 mesi. [Alleanza Nazionale per il Caregiving e AARP. (2015). Caregiving negli Stati Uniti]
Storicamente ci sono naturalmente Madre Teresa e il dottor Sweitzer
5. Empatia Gli studi indicano che l'empatia è geneticamente ereditata in alcune circostanze: Le origini genetiche e ambientali dell'empatia emotiva e cognitiva: revisione e meta-analisi di studi sui gemelli Lior Abramsona Florina Uzefovskyb Virgilia Toccacelic Ariel Knafo-Noama
6. L'esprit de corps, argomento del legame inespresso tra i soldati, è chiaramente dimostrato, storicamente, più e più volte. Nella battaglia di Chosin Reservoir fu un fattore molto saliente.
7. In un giorno, nella battaglia della Somme della prima guerra mondiale, ci furono 50.000 vittime nell'esercito britannico. – 50.000 vittime in un giorno non sono una “forma limitata di altruismo”ociali:
Sa halip, ang loob ay isang pagsasama-sama ng maraming estado ng panloob na pagkatao na hindi nalilimitahan ng mga nakasanayang Kanluraning dibisyon ng metapisika." (p.4 Loob and Meaning: A Philippine Theory of Meaning in Life, J Espiritu at M Zosa)
Sa pagsasaliksik sa Kapwa-loob, ang loob, sa pangkalahatan, ay kadalasang nakikita bilang “relational will” (Jeremiah Reyes). Ang mahusay na nai-publish na makasaysayang Pilipinong may-akda na si Reynaldo Ileto ay naniniwala na ang "loob-kalooban" ay naghahatid ng isang pakiramdam ng likas na pagkakapantay-pantay sa pagitan ng mga tao - kapag "isang panloob na sarili kung saan ang pagkakapantay-pantay sa iba ay natanto" (p.2 Loob and Meaningfulness : A Filipino Theory of Kahulugan sa Buhay, J Espiritu & M Zosa) “Sa kabuuan, ang loob ay hanggang ngayon ay itinuturing ng mga Pilipinong siyentipikong panlipunan at mga pilosopo bilang mayaman at multifaceted at ethico-political.” (pahina 4)
Ang mga pag-aaral ay nagpapakita ng hindi malusog na mga kahihinatnan
Ang pananaliksik na isinagawa nina Kathleen Vohs at Jonathan Schooler ay nagpakita na "Lumilitaw na kapag ang mga tao ay huminto sa paniniwalang sila ay mga malayang ahente, hindi na nila nakikita ang kanilang sarili bilang karapat-dapat na sisihin sa kanilang mga aksyon. Bilang resulta, sila ay kumikilos nang hindi gaanong responsable at sumusuko sa kanilang mga baser instincts. Binigyang-diin ni Vohs na ang resultang ito ay hindi limitado sa mga naimbentong kondisyon ng isang eksperimento sa laboratoryo. "Nakikita mo ang parehong mga epekto sa mga tao na sa likas na katangian ay higit o hindi gaanong naniniwala sa malayang pagpapasya," sabi niya.
"Ang mga karagdagang pag-aaral ni Baumeister at mga kasamahan ay nag-uugnay sa pinaliit na paniniwala sa malayang kalooban sa stress, kalungkutan at mas mababang pangako sa mga relasyon. Nalaman nila na kapag ang mga paksa ay pinaniwalaan na "lahat ng mga aksyon ng tao ay nagmula sa mga nakaraang kaganapan at sa huli ay mauunawaan sa mga tuntunin ng paggalaw ng mga molekula," ang mga paksang iyon ay nawala na may mababang kahulugan ng kahulugan ng buhay. Sa unang bahagi ng taong ito, ang ibang mga mananaliksik ay naglathala ng isang pag-aaral na nagpapakita na ang mahinang paniniwala sa malayang pagpapasya ay nauugnay sa mas mahinang pagganap sa akademiko……. Ang listahan ay nagpapatuloy: Ang paniniwala na ang malayang pagpapasya ay isang ilusyon ay ipinakita upang ang mga tao ay hindi gaanong malikhain, mas malamang na sumunod, hindi gaanong handang matuto mula sa kanilang mga pagkakamali, at hindi gaanong nagpapasalamat sa isa't isa. Tila, kapag tinatanggap natin ang determinismo, pinapasaya natin ang ating madilim na panig.
Ang mga pananaw sa silangang "free will" bilang relational will (Reyes – Ileto on Loob bilang relational will) ay nagdaragdag ng kinakailangang konteksto ng "tunay na mundo". Tila angkop na idagdag ang komento ni Mylah, isang mag-aaral ng kriminolohiya, na nagmamasid na “Sa kultura ng Pilipinas, ang loob o kalooban ay tumutukoy sa loob ng isang tao, o, mas partikular, ang panloob na dimensyon ng pagkakakilanlan ng isang tao. Kapwa ay "", "kapwa" at "kasama ng tao". Ang pamumuhay sa diwa ng Kapwa ay nangangahulugan ng pagyakap sa ating pagkakakilanlan at pagmamalasakit sa ating kapwa.” Ang konsepto ng "pagmamalasakit sa iyong kapwa tao" - sa pagkakaalam ko - ay hindi naririnig sa Western academia. Hindi lang si Mylah ang Pinay na nagpatingkad ng katangiang ito.
.
1. Sa isang araw sa WWI Battle of the Somme, mayroong 50,000 na nasawi sa hukbong British. – 50,000 kaswalti sa isang araw ay hindi isang "limitadong anyo ng altruismo"
2. Ang Oxford Handbook on Compassion ay nagmamasid, “Ang pakikiramay sa iba at ang suportang panlipunan ay may halaga ng kaligtasan at benepisyong pangkalusugan...(p. 171) Ang makapangyarihang mga kahihinatnan ng presensya o kawalan ng iba ay nakikita bilang mga puwersang humuhubog sa ebolusyon.
3. Ang mga pagtatantya ng mga boluntaryong [mahabagin] na tagapag-alaga ay iba-iba sa 30 hanggang 70 milyong Amerikano: “Humigit-kumulang 43.5 milyong tagapag-alaga ang nagbigay ng walang bayad na pangangalaga sa isang matanda o bata sa nakalipas na 12 buwan. [National Alliance for Caregiving at AARP. (2015). Caregiving sa U.S.]
4. Sa kasaysayan, siyempre, mayroong Mother Teresa at Dr Sweitzer
5. Ang pag-aaral ni Sprecher at Fehr ay nagpakita ng ugnayan sa pagitan ng espirituwalidad at pakikiramay: “Ang mga mas relihiyoso o espirituwal ay nakaranas ng higit na mahabagin na pag-ibig kaysa sa mga hindi gaanong relihiyoso o espirituwal.”6. Ang Empathy Studies ay nagpapahiwatig na ang empatiya ay genetically inherited sa ilang mga pangyayari: Ang genetic at environment na pinagmulan ng emosyonal at cognitive empathy: Review at meta-analyses ng twin studies Lior Abramsona Florina Uzefovskyb Virgilia Toccacelic Ariel Knafo-Noama
7. Ang Esprit de corps, ang unspoken bond sa pagitan ng mga sundalo, ay malinaw na ipinakita, sa kasaysayan nang paulit-ulit. Sa Labanan ng Chosin Reservoir ito ay isang napaka-kapansin-pansing kadahilanan.
Libre albedrío versus determinismo: "Los estudios... han relacionado una menor creencia en el libre albedrío con el estrés, la infelicidad y un menor compromiso con las relaciones". y una moral más débil
“¡La forma en que miras las cosas es la fuerza más poderosa a la hora de dar forma a tu vida!” - Poeta teólogo irlandés John O'Donohue
Libre albedrío: individualismo extremo versus “voluntad relacional”: Kenneth Gergen, David Hays, Jeremiah Reyes, Reynaldo Ileto, Mercado,….Un defecto en los métodos materialistas
Preparando el escenario: El lado oscuro de las ideologías psicológico-psiquiátricas: Stephen Cave: “En todos los aspectos, parece que cuando abrazamos el determinismo, nos entregamos a nuestro lado oscuro”.
Consecuencias nocivas y resultados destructivos de las ideologías académicas materialistas y las normas materialistas
La investigación realizada por Kathleen Vohs y Jonathan Schooler demostró que “parece que cuando la gente deja de creer que es agente libre; dejan de verse a sí mismos como culpables de sus acciones. En consecuencia, actúan de manera menos responsable y ceden a sus instintos más básicos. Vohs enfatizó que este resultado no se limita a las condiciones artificiales de un experimento de laboratorio. "Se ven los mismos efectos en personas que naturalmente creen más o menos en el libre albedrío", dijo.
Free Will vs Determinism: "Ang mga pag-aaral... ay nag-uugnay sa nabawasang paniniwala sa malayang kalooban sa stress, kalungkutan, at mas mababang pangako sa mga relasyon." at mas mahinang moral
"Ang paraan ng pagtingin mo sa mga bagay ay ang pinakamakapangyarihang puwersa sa paghubog ng iyong buhay!" - Irish na makatang teologo na si John O'Donohue
Free Will: Extreme Individualism vs "relational will": Kenneth Gergen, David Hays, Jeremiah Reyes, Reynaldo Ileto, Mercado,....A Flaw in Materialist Methods
Setting the Stage: The Dark Side of Psychological-Psychiatric Ideologies: Stephen Cave: "Sa lahat ng bagay, tila, kapag tinatanggap natin ang determinismo, pinapasaya natin ang ating madilim na panig."
Hindi malusog na mga kahihinatnan at mapanirang resulta ng mga materyalistang ideolohiyang pang-akademiko at Materialistang Pamantayan
Ipinakita ng pananaliksik nina Kathleen Vohs at Jonathan Schooler na “Mukhang kapag huminto ang mga tao sa paniniwalang sila ay mga libreng ahente; hindi na nila nakikita ang kanilang sarili bilang karapat-dapat sisihin sa kanilang mga aksyon. Dahil dito, sila ay kumikilos nang hindi gaanong responsable at sumusuko sa kanilang mga baser instincts. Binigyang-diin ni Vohs na ang resultang ito ay hindi limitado sa mga likhang kondisyon ng isang eksperimento sa lab. "Nakikita mo ang parehong mga epekto sa mga tao na natural na naniniwala nang higit pa o mas kaunti sa malayang pagpapasya," sabi niya.
"Ang mga karagdagang pag-aaral ni Baumeister at mga kasamahan ay nag-ugnay sa isang pinaliit na paniniwala sa malayang kalooban sa stress, kalungkutan, at isang mas mababang pangako sa mga relasyon. Nalaman nila na kapag ang mga paksa ay naudyok na maniwala na "lahat ng mga aksyon ng tao ay sumusunod mula sa mga naunang pangyayari at sa huli ay mauunawaan sa mga tuntunin ng paggalaw ng mga molekula," ang mga paksang iyon ay nawala na may mas mababang kahulugan ng kahalagahan ng buhay. Sa unang bahagi ng taong ito, inilathala ng ibang mga mananaliksik ang isang pag-aaral na nagpapakita na ang mahinang paniniwala sa malayang kalooban ay nauugnay sa mahinang pagganap sa akademiko……. Ang listahan ay nagpapatuloy: Ang paniniwala na ang malayang pagpapasya ay isang ilusyon ay ipinakita upang ang mga tao ay hindi gaanong malikhain, mas malamang na sumunod, hindi gaanong handang matuto mula sa kanilang mga pagkakamali, at hindi gaanong nagpapasalamat sa isa't isa. Sa lahat ng bagay, tila, kapag tinatanggap natin ang determinismo, pinapasaya natin ang ating madilim na panig. (There’s No Such Thing as Free Will - But we’re better off believe in it anyway. Kuwento ni Stephen Cave Atlantic, JUNE 2016 ISSUE)
The Dark Side of Psychological-Psychiatric Ideologies: Stephen Cave: "Sa lahat ng bagay, tila, kapag tinatanggap natin ang determinismo, pinapasaya natin ang ating madilim na panig."
Ipinakita ng pananaliksik nina Kathleen Vohs at Jonathan Schooler na “Mukhang kapag huminto ang mga tao sa paniniwalang sila ay mga libreng ahente; hindi na nila nakikita ang kanilang sarili bilang karapat-dapat sisihin sa kanilang mga aksyon. Dahil dito, sila ay kumikilos nang hindi gaanong responsable at sumusuko sa kanilang mga baser instincts. Binigyang-diin ni Vohs na ang resultang ito ay hindi limitado sa mga likhang kondisyon ng isang eksperimento sa lab. "Nakikita mo ang parehong mga epekto sa mga tao na natural na naniniwala nang higit pa o mas kaunti sa malayang pagpapasya," sabi niya.
"Ang mga karagdagang pag-aaral ni Baumeister at mga kasamahan ay nag-ugnay sa isang pinaliit na paniniwala sa malayang kalooban sa stress, kalungkutan, at isang mas mababang pangako sa mga relasyon. Nalaman nila na kapag ang mga paksa ay naudyok na maniwala na "lahat ng mga aksyon ng tao ay sumusunod mula sa mga naunang pangyayari at sa huli ay mauunawaan sa mga tuntunin ng paggalaw ng mga molekula," ang mga paksang iyon ay nawala na may mas mababang kahulugan ng kahalagahan ng buhay. Sa unang bahagi ng taong ito, inilathala ng ibang mga mananaliksik ang isang pag-aaral na nagpapakita na ang mahinang paniniwala sa malayang kalooban ay nauugnay sa mahinang pagganap sa akademiko……. Ang listahan ay nagpapatuloy: Ang paniniwala na ang malayang pagpapasya ay isang ilusyon ay ipinakita upang ang mga tao ay hindi gaanong malikhain, mas malamang na sumunod, hindi gaanong handang matuto mula sa kanilang mga pagkakamali, at hindi gaanong nagpapasalamat sa isa't isa. Sa lahat ng bagay, tila, kapag tinatanggap natin ang determinismo, pinapasaya natin ang ating madilim na panig. (There’s No Such Thing as Free Will - But we’re better off believe in it anyway. Kuwento ni Stephen Cave Atlantic, JUNE 2016 ISSUE)
Ang Kahulugan ng Kahulugan at Kalusugan
Sinabi pa ni Stephen Cave, "Gayundin, mula sa mas pangkalahatang pag-aaral ng kamalayan ng tao, lumilitaw na may kaugnayan sa pagitan ng "walang kabuluhan" at mga paghihirap sa paghawak ng stress: "Nakikita ng mga tao na makabuluhan ang kanilang buhay kapag nakakita sila ng pagkakaugnay-ugnay sa kapaligiran. Dahil ang kahulugan ng buhay ay nakatali sa pagbibigay kahulugan sa mga pangyayari sa buhay, ang mga taong kulang sa kahulugan ay mas nanganganib sa mga nakababahalang pangyayari sa buhay kaysa sa mga taong may matinding kahulugan sa buhay. Apat na pag-aaral ang nagpakita ng mga ugnayan sa pagitan ng mga persepsyon sa kahalagahan ng buhay at mga napag-alamang antas ng stress…… Iminumungkahi ng mga natuklasan na ito na ang pag-unawa sa buhay bilang makabuluhang mga function bilang isang buffer laban sa mga stressor.” Kahulugan sa buhay at pagsasaayos sa mga pang-araw-araw na stressors (Jina Park at Roy F. Baumeister Department of Psychology, Florida state unive
Libre arbitre contre déterminisme : « Des études… ont lié une diminution de la croyance dans le libre arbitre au stress, au malheur et à un moindre engagement dans les relations. » et une morale plus faible
« La façon dont vous voyez les choses est la force la plus puissante qui façonne votre vie ! » - Le poète théologien irlandais John O'Donohue
Libre arbitre : individualisme extrême contre « volonté relationnelle » : Kenneth Gergen, David Hays, Jeremiah Reyes, Reynaldo Ileto, Mercado,….Une faille dans les méthodes matérialistes
Préparer le terrain : Le côté obscur des idéologies psycho-psychiatriques : Stephen Cave : « À tous égards, il semble que lorsque nous embrassons le déterminisme, nous nous livrons à notre côté obscur. »
Conséquences malsaines et résultats destructeurs des idéologies académiques matérialistes et des normes matérialistes
Les recherches menées par Kathleen Vohs et Jonathan Schooler ont montré que « il semble que lorsque les gens cessent de croire, ils sont des agents libres ; ils cessent de se considérer comme coupables de leurs actes. Par conséquent, ils agissent de manière moins responsable et cèdent à leurs instincts les plus bas. Vohs a souligné que ce résultat ne se limite pas aux conditions artificielles d’une expérience en laboratoire. « On constate les mêmes effets chez les personnes qui croient naturellement plus ou moins au libre arbitre », a-t-elle déclaré.
Your view that Dawkins' genetic selfishness is a “fallacy” is interesting. By anthropomorphizing genes as inherently selfish, Dawkins risks oversimplifying the complex interplay between biological drives and environmental factors. This approach does lead to the ‘academic norms’ you mention, whereby some people believe that genetic selfishness justifies certain antisocial or competitive behaviours.” (Lily Zhang – Columbia University - explains my argument better than I do.)
The question of free will vs determinism has been an ongoing question for decades. In my ongoing discussion on academia, I bring to light studies of well-being relevant to the question of free will as well as perspective on free will from the view of Filipino thinking -kapwa-loob.
Unhealthy consequences and destructive results of the materialist academic ideologies and Materialist Norms
Research by Kathleen Vohs and Jonathan Schooler showed that “It seems that when people stop believing they are free agents; they stop seeing themselves as blameworthy for their actions. Consequently, they act less responsibly and give in to their baser instincts. Vohs emphasized that this result is not limited to the contrived conditions of a lab experiment. “You see the same effects with people who naturally believe more or less in free will,” she said.
“Further studies by Baumeister and colleagues have linked a diminished belief in free will to stress, unhappiness, and a lesser commitment to relationships. They found that when subjects were induced to believe that “all human actions follow from prior events and ultimately can be understood in terms of the movement of molecules,” those subjects came away with a lower sense of life’s meaningfulness. Early this year, other researchers published a study showing that a weaker belief in free will correlates with poor academic performance……. The list goes on: Believing that free will is an illusion has been shown to make people less creative, more likely to conform, less willing to learn from their mistakes, and less grateful toward one another. In every regard, it seems, when we embrace determinism, we indulge our dark side.” (There’s No Such Thing as Free Will - But we’re better off believing in it anyway. Story by Stephen Cave Atlantic, JUNE 2016 ISSUE)
The Dark Side of Psychological-Psychiatric Ideologies: Stephen Cave: “In every regard, it seems, when we embrace determinism, we indulge our dark side.”
Research by Kathleen Vohs and Jonathan Schooler showed that “It seems that when people stop believing they are free agents; they stop seeing themselves as blameworthy for their actions. Consequently, they act less responsibly and give in to their baser instincts. Vohs emphasized that this result is not limited to the contrived conditions of a lab experiment. “You see the same effects with people who naturally believe more or less in free will,” she said.
“Further studies by Baumeister and colleagues have linked a diminished belief in free will to stress, unhappiness, and a lesser commitment to relationships. They found that when subjects were induced to believe that “all human actions follow from prior events and ultimately can be understood in terms of the movement of molecules,” those subjects came away with a lower sense of life’s meaningfulness. Early this year, other researchers published a study showing that a weaker belief in free will correlates with poor academic performance……. The list goes on: Believing that free will is an illusion has been shown to make people less creative, more likely to conform, less willing to learn from their mistakes, and less grateful toward one another. In every regard, it seems, when we embrace determinism, we indulge our dark side.” (There’s No Such Thing as Free Will - But we’re better off believing in it anyway. Story by Stephen Cave Atlantic, JUNE 2016 ISSUE)
The Meaning of Meaning and Health
Stephen Cave goes on to say, “Also, from more general studies of human consciousness, there appears to be a correlation between “meaningless” and difficulties handling stress: “People perceive their life as meaningful when they find coherence in the environment. Given that meaning of life is tied to making sense of life events, people who lack meaning would be more threatened by stressful life events than those with a strong sense of meaning in life. Four studies demonstrated links between perceptions of life’s meaningfulness and perceived levels of stress…… These findings suggest that perceiving life as meaningful functions as a buffer against stressors.” Meaning in life and adjustment to daily stressors (Jina Park and Roy F. Baumeister Department of Psychology, Florida state university, Tallahassee, Fl, USA)”
Michael Steger perhaps provides a good synopsis of the pivotal role and function of meaning in human consciousness when he states that “meaning is, at its heart, an integrating factor for people. Meaning pulls together people’s ideas about who they are, the kind of world they live in, and how they relate to the people and environments around them. Meaning incorporates these elements into people’s aspirations and overarching aims. (Quest p. 169)
As the psychologists, Gary T. Reker and Dr. Paul T. P. Wong, remark, “[G]lobal meaning functions as an effective buffer of life stress (health protecting) and as a generalized enhancer of psychological well-being, and self-esteem (health promoting). (Quest p.443) Reker and Wong go on to say, “individuals develop personal meaning orientations that individually and collectively contribute to positive psychosocial functioning. (p. 444) Peterson and Park observe, “Both an orientation to meaning and the presence of meaning were positively associated with life satisfaction and positive affect and negatively associated with depression and negative affect.” (Quest p.289)
Libre albedrío versus determinismo: "Los estudios... han relacionado una menor creencia en el libre albedrío con el estrés, la infelicidad y un menor compromiso con las relaciones". y una moral más débil
“¡La forma en que miras las cosas es la fuerza más poderosa a la hora de dar forma a tu vida!” - Poeta teólogo irlandés John O'Donohue
Libre albedrío: individualismo extremo versus “voluntad relacional”: Kenneth Gergen, David Hays, Jeremiah Reyes, Reynaldo Ileto, Mercado,….Un defecto en los métodos materialistas
Preparando el escenario: El lado oscuro de las ideologías psicológico-psiquiátricas: Stephen Cave: “En todos los aspectos, parece que cuando abrazamos el determinismo, nos entregamos a nuestro lado oscuro”.
Consecuencias nocivas y resultados destructivos de las ideologías académicas materialistas y las normas materialistas
La investigación realizada por Kathleen Vohs y Jonathan Schooler demostró que “parece que cuando la gente deja de creer que es agente libre; dejan de verse a sí mismos como culpables de sus acciones. En consecuencia, actúan de manera menos responsable y ceden a sus instintos más básicos. Vohs enfatizó que este resultado no se limita a las condiciones artificiales de un experimento de laboratorio. "Se ven los mismos efectos en personas que naturalmente creen más o menos en el libre albedrío", dijo.
Libero arbitrio vs determinismo: “Gli studi… hanno collegato una diminuita fiducia nel libero arbitrio allo stress, all’infelicità e a un minore impegno nelle relazioni”. e una morale più debole
"Il modo in cui guardi le cose è la forza più potente nel plasmare la tua vita!" - Il poeta teologo irlandese John O'Donohue
Libero arbitrio: individualismo estremo contro "volontà relazionale": Kenneth Gergen, David Hays, Jeremiah Reyes, Reynaldo Ileto, Mercado,….Un difetto nei metodi materialisti
Preparare il terreno: il lato oscuro delle ideologie psicologico-psichiatriche: Stephen Cave: “Sotto ogni aspetto, sembra, quando abbracciamo il determinismo, indulgiamo al nostro lato oscuro”.
Conseguenze malsane e risultati distruttivi delle ideologie accademiche materialiste e delle norme materialiste
La ricerca di Kathleen Vohs e Jonathan Schooler ha dimostrato che “Sembra che quando le persone smettono di credere di essere agenti liberi; smettono di considerarsi biasimevoli per le loro azioni. Di conseguenza, agiscono in modo meno responsabile e cedono ai loro istinti più bassi. Vohs ha sottolineato che questo risultato non si limita alle condizioni inventate di un esperimento di laboratorio. "Si vedono gli stessi effetti con le persone che per natura credono più o meno nel libero arbitrio", ha detto.
एंजेल, 2017 की एक पूर्व सलाहकार और परामर्शदाता - जिनके अपने कुछ आध्यात्मिक-मानसिक अनुभव हैं - ने आत्मा की अपनी व्यक्तिगत समझ का वर्णन किया: “मेरे लिए, आत्मा वस्तुतः है; सब कुछ। यह भौतिक संसार में मानव के रूप में हमारे बहुत छोटे, सीमित अस्तित्व से परे का ब्रह्मांड है। इसमें आत्मा के एक रचनात्मक शक्ति होने का दृष्टिकोण शामिल है। यह रचनात्मक शक्ति है क्योंकि यह सब कुछ है। इसलिए, जब हम मनुष्य के रूप में, सृजन करते हैं या जुड़ते हैं या सपने देखते हैं या सुधार करते हैं...हम आत्मा में प्रवेश करते हैं।''
हम दोनों के विचार एडगर कैस के विचारों से भी उल्लेखनीय रूप से मेल खाते हैं। जैसा कि एडगर कैस ने कहा, "आध्यात्मिक आत्म जीवन है, मानसिक और शारीरिक गतिविधि आत्मा है - और इस प्रकार एक आत्मा-शरीर है।" #एडगरकैस रीडिंग 3590-2)। एडगर कैस के अनुसार, आत्मा जीवन शक्ति है, महत्वपूर्ण चिंगारी है जो जीवन को जीवंत बनाती है - या जैसा कि विक्टर फ्रैंकल ने हर व्यक्ति के भीतर "दिव्य चिंगारी" देखी - चाहे वे इसे जानते हों या नहीं। एडगर कैस ने कहा: "आत्मा चिंगारी, या परमात्मा का हिस्सा है जो हर इकाई में है।" [एडगर कैस रीडिंग 3744-5] राधानाथ स्वामी आध्यात्मिकता के एक महत्वपूर्ण पहलू को प्रेरणा के रूप में वर्णित करते हैं जब वे कहते हैं कि "जब आध्यात्मिकता आपके जीवन का आधार है, तो यह आपको जीवन के कई तूफानों से उबरने की शक्ति, ज्ञान और साहस देती है।" उस कमज़ोर व्यक्ति को नष्ट कर दो जिसके पास यह आधार नहीं है।”
एडगर कैस, हालांकि उन्होंने एक प्रलेखित मनोवैज्ञानिक के रूप में अपनी प्रसिद्धि अर्जित की और स्लीपिंग पैगंबर के रूप में जाने जाते थे, वास्तव में - दिल से - एक अद्भुत उपचारक और आध्यात्मिक नेता थे। एडगर कैस ने शायद आत्मा के बारे में सबसे व्यापक बयानों में से एक है क्योंकि यह मानव चेतना से संबंधित है जब एडगर कैस ने जोरदार ढंग से कहा था कि "प्रत्येक इकाई खुद को अस्तित्व या अनुभव के त्रि-आयामी चरण में पाती है: बाहर की दुनिया, भीतर की दुनिया, और मन जो दोनों को फैला सकता है या पाट सकता है।" [एडगर कैस रीडिंग 1100-26] अर्थात्, सभी जीवन की उत्पत्ति आत्मा में है, जो रचनात्मक शक्ति है जो सभी को अस्तित्व में लाती है। तब मन इस जीवन-शक्ति को लेता है और इसके साथ अर्थ बनाता है: "निर्माता पर ध्यान दें, निर्माता पर ध्यान दें, जो सामग्री बनाई गई है वह है। महान सत्य! इसे अपने सामने रखें।" [एडगर कैस 900-374 पढ़ रहे हैं]
एडगर कैस एक महत्वपूर्ण बिंदु सामने लाते हैं जब वह मन और भविष्य की कल्पना करने में उसकी भूमिका के बारे में बात करते हैं। एडगर कैस कहते हैं, "आत्मा ही जीवन है। मन निर्माता है। भौतिक परिणाम है।"...... "मन वास्तव में निर्माता है। . मानसिक दृष्टि के कार्य में जो धारण किया जाता है वह भौतिक अनुभव में वास्तविकता बन जाता है। हम धीरे-धीरे अपने मानसिक अस्तित्व के भीतर बनी उस छवि के अनुरूप बन जाते हैं। - माइकल एंजेलो ने एडगर कैस द्वारा सहस्राब्दी पहले कही गई बात को प्रतिबिंबित किया। मैंने देवदूत को संगमरमर में देखा और तब तक तराशता रहा जब तक मैंने उसे मुक्त नहीं कर दिया। एडगर कैस कल्पना करने की महत्वपूर्ण प्रक्रिया को पूरा करते हैं जब वह कहते हैं, "लेकिन आत्मा सिर्फ एक शक्ति नहीं है। यह वैयक्तिकता के साथ एक चेतना है, यद्यपि उतनी वैयक्तिक नहीं जितनी हम अपनी शारीरिक स्थिति में हैं।"
Sa kahilingan ng ama, pumunta si Edgar Cayce sa tahanan ng mga Dietrich noong Disyembre 12, 1902, at nagbigay ng "pagbabasa" habang nasa kawalan ng ulirat. "Nang magising siya, umiiyak si Mrs. Dietrich." (p. 177 ilog) Ang pagbabasa ni Edgar Cayce ay nagpahiwatig na bago niya mahawakan ang grippe, siya ay "nadulas at natamaan ang dulo ng kanyang gulugod habang bumababa sa karwahe," at ang impeksiyon ay nanirahan sa kanyang gulugod na naging sanhi ng mga seizure. Habang ang karamihan sa mga sanhi ng epilepsy ay higit na hindi alam, ang isa sa mga partikular na sanhi na nakalista ay ang mga impeksyon sa gulugod. Ang mga mauunlad na bansa ay may mas maraming insidente ng epilepsy at pinaniniwalaang traumatic injuries at impeksyon ang dahilan.
Inireseta ni Cayce ang mga pagmamanipula ng osteopathic para sa gulugod. Sa loob ng isang linggo ay tinawag ni Aimee ang kanyang ina at ama sa pangalan at tinanong ang kanyang manika sa pangalan. (p.118 ilog) Sa kanyang sinumpaang affidavit noong Oktubre 8, 1910, sinabi ni G. Dietrich na si Cayce ay “ibinalangkas kay Dr. A. C. Layne [D.O.], ngayon ng Griffin, GA, kung paano itutuloy ang pagpapagaling sa kanya. Ginagamot siya ni Dr. Layne nang naaayon, araw-araw sa loob ng tatlong linggo…. Ang kanyang isip ay nagsimulang lumiwanag noong ikawalong araw at sa loob ng tatlong buwan ay nasa perpektong kalusugan siya, at ganoon pa rin hanggang ngayon.” (p.213 Epilepsy) Isang liham mula kay Lois Freeman, kapatid ni Aimee ang nagsabi, “Si Aimee L Dietrich, 6 na taong gulang, ay nagpahayag ng isang walang pag-asa na kaso ng epilepsy, mabilis na bumuti pagkatapos ng pagbabasa ni Edgar Cayce at paggamot ni Dr. A. C. Layne. Sa loob ng tatlong linggo, naupo siya sa isang upuan at gumupit ng mga larawan. Pumasok siya sa paaralan noong sumunod na taon, nag-aaral sa mga paaralan sa Hopkinsville at Winchester, KY. Noong 1917 o 1918, nagkaroon si Aimee ng ilang mga seizure. "Naging interesado siya sa Christian Science at nagkaroon ng karanasan sa pagpapagaling." (p. 214 Epilepsy)
Después de la batalla en la que los arcadios habían sido sobornados, los mesenios habían ido a Delfos a buscar un oráculo. La sacerdotisa pitia profetizó:
“Cuando el macho cabrío bebe el agua turbulenta de Neda,
he abandonado a Mesene; viene la destrucción.”
Los mesenios, por supuesto, estaban aterrorizados de que un macho cabrío pudiera acercarse a Neda. Hay una higuera silvestre llamada olynthe, que los mesenios llaman “macho cabrío”. El profeta mesenio, Teocles, descubrió con horror una higuera silvestre que había crecido sobre el río Neda y cuyas hojas tocaban el agua, y se dio cuenta del significado de eso. Teocles informó a Aristómenes, quien se lo tomó en serio. Aunque creía que el final estaba cerca, Aristómenes y Teocles lo mantuvieron en secreto a los mesenios.
Ahora bien, según el folclore, había un pastor laconio que se había enamorado de una mujer mesenia en Eira. Cada vez que su esposo estaba de guardia, se colaba en la casa para hacerle el amor. En la noche de una terrible tormenta con lluvia torrencial, y mientras Aristómenes yacía postrado por una herida, los guardias decidieron buscar refugio de la tormenta. El pastor, que se dio cuenta de que Eira estaba por el momento indefenso, escapó y se dirigió al general laconiano, quien inmediatamente lanzó un ataque y logró la entrada al pueblo. La lucha fue feroz. Los laconianos adoptaron la estrategia de escalonar las funciones de los hombres de modo que mientras un grupo dormía, el otro luchaba y viceversa. Cuando los mesenios se agotaron, Aristómenes decidió sacar a las mujeres y los niños, y los laconios lo permitieron. Así fue como los mesenios encontraron el final después de once años de guerra constante.
La conclusión es que los mesenios fueron derrotados por los espartanos. Al final, el oráculo y la profecía se convirtieron en una parte integral de la conciencia social. La psicología narrativa ha demostrado que las narrativas son parte integral de las visiones y visiones del mundo de las personas. Entonces, la profecía en el mundo antiguo jugó un papel importante en la designación de una narrativa, una historia que también dio forma al futuro y al pensamiento actual.
Angel, ex consulente e consulente dal 2017 - che ha avuto alcune delle sue esperienze spirituali-psichiche - ha descritto la sua personale comprensione dello spirito: “Lo spirito, per me, è letteralmente; qualunque cosa. È l'universo al di là della nostra piccolissima e limitata esistenza umana in un mondo fisico. Ciò comprende la visione dello Spirito come forza creativa. È LA forza creativa poiché è tutto. Quindi, quando noi come esseri umani creiamo, ci connettiamo, sogniamo o guariamo... attingiamo allo Spirito.
Entrambi i nostri punti di vista coincidono notevolmente anche con quelli di Edgar Cayce. Come osservò Edgar Cayce, “Il sé spirituale è la vita, l’attività del mentale e del fisico è dell’anima – e quindi un corpo-anima”. #EdgarCayce legge 3590-2). Secondo Edgar Cayce, lo spirito è la forza vitale, la scintilla vitale che anima la vita – o come osservò Viktor Frankl la “scintilla divina” dentro ogni individuo – che lo sappia o no. Edgar Cayce disse: "Lo spirito è la scintilla, o porzione del Divino che è in ogni entità". [Edgar Cayce legge 3744-5] Radhanath Swami descrive un aspetto importante della spiritualità come spinta quando afferma che “Quando la spiritualità è la base della tua vita, ti dà la forza, la saggezza e il coraggio per superare le numerose tempeste della vita che potrebbero distruggere una persona più debole che non ha questo fondamento”.
Edgar Cayce, sebbene si sia guadagnato la fama di sensitivo documentato e fosse meglio conosciuto come il Profeta Dormiente, era in realtà - in fondo - uno straordinario guaritore e leader spirituale. Edgar Cayce ha forse una delle affermazioni più complete sullo spirito in relazione alla coscienza umana quando Edgar Cayce affermò con enfasi che "Ogni entità si trova in una fase tridimensionale dell'esistenza o dell'esperienza: il mondo esterno, il mondo interno e il mondo esterno". mente che può abbracciare o colmare i due." [Edgar Cayce legge 1100-26] Cioè, le origini di tutta la vita sono nello spirito, che è la forza creativa che porta tutto all'esistenza. Allora la mente prende questa forza vitale e crea significato con essa: "Fai attenzione al costruttore, allo spirito il creatore, il materiale [è] ciò che è stato creato. Grande verità! Tienila davanti a te." [Edgar Cayce legge 900-374]
Edgar Cayce solleva un punto critico quando parla della mente e del suo ruolo nella visione del futuro. Edgar Cayce afferma: "Lo spirito è la vita. La mente è il costruttore. Il fisico è il risultato."...“La mente è davvero il costruttore. . ciò che viene trattenuto nell'atto della visione mentale diventa realtà nell'esperienza materiale. Veniamo gradualmente costruiti su quell’immagine creata nel nostro stesso essere mentale. ― Michelangelo rispecchiava ciò che aveva detto Edgar Cayce, solo millenni prima. Ho visto l'angelo nel marmo e l'ho scolpito finché non l'ho liberato. Edgar Cayce completa il processo critico della visione quando afferma: “Ma lo spirito non è solo una forza. È una coscienza dotata di individualità, anche se non così individuale come lo siamo nella nostra condizione fisica”.
Angel, une ancienne conseillère et conseillère de 2017 - qui a eu quelques-unes de ses propres expériences spirituelles et psychiques - a décrit sa compréhension personnelle de l'esprit : « L'esprit, pour moi, est littéralement ; tout. C’est l’univers au-delà de notre existence très petite et limitée en tant qu’humain dans un monde physique. Cela englobe la vision selon laquelle l’Esprit est une force créatrice. C'est LA force créatrice puisqu'elle est tout. Ainsi, lorsque nous, en tant qu’humains, créons, nous connectons, rêvons ou guérissons… nous puisons dans l’Esprit.
Il se trouve que nos deux points de vue correspondent également remarquablement à ceux d’Edgar Cayce. Comme l’a observé Edgar Cayce : « Le moi spirituel est la vie, l’activité mentale et physique appartient à l’âme – et donc à un corps-âme. » #EdgarCayce lisant 3590-2). Selon Edgar Cayce, l’esprit est la force vitale, l’étincelle vitale qui anime la vie – ou, comme l’a observé Viktor Frankl, « l’étincelle divine » au sein de chaque individu – qu’il le sache ou non. Edgar Cayce a dit : « L'Esprit est l'étincelle ou la partie du Divin qui est dans chaque entité. » [Edgar Cayce lisant 3744-5] Radhanath Swami décrit un aspect important de la spiritualité comme étant la motivation lorsqu'il déclare : « Lorsque la spiritualité est la base de votre vie, elle vous donne la force, la sagesse et le courage nécessaires pour surmonter les nombreuses tempêtes de la vie qui pourraient survenir. détruisez une personne plus faible qui n’a pas cette fondation.
Edgar Cayce, bien qu'il ait acquis sa renommée en tant que médium documenté et qu'il soit surtout connu sous le nom de Prophète endormi, était en réalité - dans l'âme - un guérisseur et un chef spirituel incroyable. Edgar Cayce a peut-être l'une des déclarations les plus complètes sur l'esprit en ce qui concerne sa relation avec la conscience humaine lorsqu'Edgar Cayce a déclaré avec insistance que « Chaque entité se trouve dans une phase tridimensionnelle d'existence ou d'expérience : le monde extérieur, le monde intérieur et le monde intérieur. un esprit qui peut relier ou relier les deux. » [Edgar Cayce lisant 1100-26] Autrement dit, les origines de toute vie se trouvent dans l'esprit, qui est la force créatrice qui fait tout exister. Ensuite, l'esprit prend cette force vitale et crée un sens avec elle : « L'esprit est le constructeur, l'esprit le créateur, la matière [est] celle qui a créé. Grande vérité ! Gardez-la devant vous. » [Edgar Cayce lisant 900-374]
Edgar Cayce soulève un point critique lorsqu'il parle de l'esprit et de son rôle dans la vision de l'avenir. Edgar Cayce déclare : « L'esprit est la vie. L'esprit est le constructeur. Le physique est le résultat. »...... « L'esprit est en effet le constructeur. . ce qui est retenu dans l'acte de vision mentale devient une réalité dans l'expérience matérielle. Nous sommes progressivement construits selon cette image créée au sein de notre propre être mental. ― Michel-Ange a reflété ce que disait Edgar Cayce, un millénaire plus tôt seulement. J'ai vu l'ange dans le marbre et je l'ai sculpté jusqu'à ce que je le libère. Edgar Cayce complète le processus critique de visualisation lorsqu'il déclare : « Mais l'esprit n'est pas seulement une force. C’est une conscience dotée d’une individualité, mais pas aussi individuelle que nous le sommes dans notre condition physique.
A pedido del padre, Edgar Cayce fue a la casa de los Dietrich el 12 de diciembre de 1902 y dio una "lectura" mientras estaba en trance. “Cuando despertó, la señora Dietrich estaba llorando”. (pág. 177 río) La lectura de Edgar Cayce indicó que justo antes de contraer el grippe, se había "resbalado y golpeado el extremo de la columna al salir del carruaje", y la infección se había asentado en la columna causando las convulsiones. Si bien, en su mayor parte, las causas de la epilepsia se desconocen en gran medida, una de las causas específicas enumeradas son las infecciones de la columna vertebral. Los países desarrollados tienen más incidencia de epilepsia y se cree que las lesiones traumáticas y las infecciones son la razón.
Cayce prescribió manipulaciones osteopáticas para la columna. Al cabo de una semana, Aimee llamó a su madre y a su padre por su nombre y les pidió su muñeca por su nombre. (p.118 río) En su declaración jurada del 8 de octubre de 1910, el Sr. Dietrich afirma que Cayce “le indicó al Dr. A. C. Layne [D.O.], ahora de Griffin, GA, cómo proceder para curarla. El Dr. Layne la trató como corresponde, todos los días durante tres semanas…. Su mente comenzó a aclararse alrededor del octavo día y dentro de tres meses estaba en perfecto estado de salud, y lo está hasta el día de hoy”. (p.213 Epilepsia) Una carta de Lois Freeman, la hermana de Aimee, decía: “Aimee L Dietrich, de 6 años, declaró un caso de epilepsia sin esperanza, mejoró rápidamente después de una lectura de Edgar Cayce y el tratamiento del Dr. A. C. Layne. En tres semanas, pudo sentarse en una silla y recortar imágenes. Ingresó a la escuela al año siguiente, asistiendo a escuelas en Hopkinsville y Winchester, KY”. En algún momento de 1917 o 1918, Aimee tuvo algunas convulsiones. “Se interesó en la Ciencia Cristiana y tuvo una experiencia sanadora”. (pág. 214 Epilepsia)
At the request of the father, Edgar Cayce went to the home of the Dietrich’s on December 12, 1902, and gave a “reading” while in a trance. “When he awakened, Mrs. Dietrich was weeping.” (p. 177 river) Edgar Cayce’s reading indicated that just before she caught the grippe, she had “slipped and struck the end of her spine while getting out of the carriage,” and the infection had settled in her spine causing the seizures. While for the most part the causes of epilepsy are largely unknown, one of the specific causes listed is infections of the spine. Developed countries have more incidence of epilepsy and it is believed traumatic injuries and infection are the reason.
Cayce prescribed osteopathic manipulations for the spine. Within a week Aimee called her mother and father by name and asked for her doll by name. (p.118 river) In his sworn affidavit of October 8, 1910, Mr. Dietrich states that Cayce “outlined to Dr. A. C. Layne [D.O.], now of Griffin, GA, how to proceed to cure her. Dr. Layne treated her accordingly, every day for three weeks…. Her mind began to clear up about the eighth day and within three months she was in perfect health, and is so to this day.” (p.213 Epilepsy) A letter from Lois Freeman, Aimee’s sister said, “Aimee L Dietrich, 6 years old, pronounced a hopeless case of epilepsy, improved rapidly after a reading by Edgar Cayce and treatment by Dr. A. C. Layne. In three-weeks’ time she was able to sit up in a chair and cut out pictures. She entered school the following year, attending schools in Hopkinsville and Winchester, KY.” Sometime in 1917 or 1918 Aimee had some seizures. “She became interested in Christian Science and had a healing experience.” (p. 214 Epilepsy)
Angel, bekas penasihat dan kaunselor dari 2017 - yang mempunyai beberapa pengalaman rohani-psikiknya sendiri - menerangkan pemahaman peribadinya tentang roh: “Roh, bagi saya, secara literal; segala-galanya. Ia adalah alam semesta di luar kewujudan kita yang sangat kecil dan terhad sebagai manusia dalam dunia fizikal. Ini merangkumi pandangan Roh sebagai kuasa kreatif. Ia adalah kuasa kreatif kerana ia adalah segala-galanya. Jadi, apabila kita sebagai manusia, mencipta atau berhubung atau bermimpi atau menyembuhkan...kita memanfaatkan Roh.”
Kedua-dua pandangan kami juga sepadan dengan pandangan Edgar Cayce yang luar biasa. Seperti yang diperhatikan oleh Edgar Cayce, "Diri rohani adalah kehidupan, aktiviti mental dan fizikal adalah jiwa - dan dengan itu badan jiwa." #EdgarCayce bacaan 3590-2). Menurut Edgar Cayce, semangat ialah daya hidup, percikan penting yang menghidupkan kehidupan - atau seperti yang dilihat oleh Viktor Frankl "percikan ilahi" dalam setiap individu - sama ada mereka tahu atau tidak. Edgar Cayce berkata: "Roh adalah percikan, atau bahagian Ilahi yang ada dalam setiap entiti." [Bacaan Edgar Cayce 3744-5] Radhanath Swami menerangkan aspek penting kerohanian sebagai pemacu apabila beliau menyatakan bahawa “Apabila kerohanian adalah asas kehidupan anda, ia memberi anda kekuatan, kebijaksanaan dan keberanian untuk mengatasi banyak badai kehidupan yang boleh hancurkan orang yang lebih lemah yang tidak mempunyai asas ini.”
Edgar Cayce, walaupun dia mendapat kemasyhuran sebagai psikik yang didokumentasikan dan paling dikenali sebagai Sleeping Prophet benar-benar - di hati - seorang penyembuh dan Pemimpin Rohani yang menakjubkan. Edgar Cayce mungkin mempunyai salah satu kenyataan yang paling komprehensif tentang semangat kerana ia berkaitan dengan kesedaran manusia apabila Edgar Cayce dengan tegas menyatakan bahawa "Setiap entiti mendapati dirinya dalam fasa tiga dimensi kewujudan atau pengalaman: dunia tanpa, dunia dalam, dan fikiran yang boleh menjangkau atau merapatkan kedua-duanya." [Bacaan Edgar Cayce 1100-26] Maksudnya, asal-usul semua kehidupan adalah dalam roh, iaitu daya kreatif yang membawa semua kewujudan. Kemudian minda mengambil daya hidup ini dan mencipta makna dengannya: "Fikiran pembina, roh pencipta, bahan [adalah] yang dicipta. Kebenaran yang hebat! Simpan di hadapan anda." [Edgar Cayce membaca 900-374]
Edgar Cayce mengemukakan satu perkara kritikal apabila dia bercakap tentang minda dan peranannya dalam membayangkan masa depan. Edgar Cayce menyatakan, "Semangat adalah kehidupan. Minda adalah pembina. Fizikal adalah hasilnya."...... "Minda sememangnya Pembina. . apa yang dipegang dalam tindakan penglihatan mental menjadi realiti dalam pengalaman material. Kami secara beransur-ansur dibina mengikut imej yang dicipta dalam jiwa kita sendiri." ― Michelangelo mencerminkan apa yang Edgar Cayce katakan, hanya milenium lebih awal. Saya melihat malaikat di dalam batu marmar dan diukir sehingga saya membebaskannya. Edgar Cayce melengkapkan proses kritikal membayangkan apabila dia menyatakan, "Tetapi semangat bukan hanya kekuatan. Ia adalah kesedaran dengan keperibadian, walaupun tidak hampir sama individu seperti kita dalam keadaan fizikal kita.
Angel, a former advisor and counselor from 2017 - who has had a few of her own spiritual-psychic experiences - described her personal understanding of spirit: “Spirit, to me, is literally; everything. It is the universe beyond our very small, limited existence as human in a physical world. This encompasses the view of Spirit being a creative force. It is THE creative force since it is everything. So, when we as humans, create or connect or dream or heal...we tap into Spirit.”
Both of our views happen to also match remarkably Edgar Cayce’s views. As Edgar Cayce observed, “The spiritual self is life, the activity of the mental and of the physical is of the soul - and thus a soul-body.” #EdgarCayce reading 3590-2). According to Edgar Cayce, spirit is the life force, the vital spark that animates life – or as Viktor Frankl observed the “divine spark” within every individual – whether they know it or not. Edgar Cayce said: "Spirit is the spark, or portion of the Divine that is in every entity." [Edgar Cayce reading 3744-5] Radhanath Swami describes an important aspect of spirituality as drive when he states that “When spirituality is the basis of your life, it gives you the strength, wisdom and courage to surmount the many storms of life that could destroy a weaker person who doesn’t have this foundation.”
Edgar Cayce, though he earned his fame as a documented psychic and was best known as the Sleeping Prophet was really - at heart - an amazing healer and Spiritual Leader. Edgar Cayce has perhaps one of the most comprehensive statements about spirit as it relates to human consciousness when Edgar Cayce emphatically stated that "Each entity finds itself in a three-dimensional phase of existence or experience: the world without, the world within, and the mind that may span or bridge the two." [Edgar Cayce reading 1100-26] That is, the origins of all life are in the spirit, which is the creative force that brings all into existence. Then mind takes this life-force and creates meaning with it: "Mind the builder, the spirit the creator, the material [is] that created. Great truth! Keep it before you." [Edgar Cayce reading 900-374]
Edgar Cayce brings up a critical point when he talks about the mind and its role in envisioning the future. Edgar Cayce states, "The spirit is life. The mind is the builder. The physical is the result."......“Mind is indeed the Builder. . what is held in the act of mental vision becomes a reality in the material experience. We are gradually builded to that image created within our own mental being.” ― Michelangelo mirrored what Edgar Cayce said, only millennium earlier. I saw the angel in the marble and carved until I set him free. Edgar Cayce complements the critical process of envisioning when he states, “But spirit is not just a force. It is a consciousness with individualness, though not nearly as individual as we are in our physical condition.”
Angel, en före detta rådgivare och rådgivare från 2017 - som har haft några av sina egna andligt-psykiska upplevelser - beskrev sin personliga förståelse av ande: "Anden, för mig, är bokstavligen; allt. Det är universum bortom vår mycket lilla, begränsade existens som människa i en fysisk värld. Detta omfattar synen på att Anden är en kreativ kraft. Det är DEN kreativa kraften eftersom det är allt. Så när vi som människor, skapar eller ansluter eller drömmer eller läker... vi utnyttjar Anden."
Båda våra åsikter råkar också stämma överens med Edgar Cayces åsikter. Som Edgar Cayce observerade: "Det andliga jaget är liv, det mentala och det fysiskas aktivitet är själens - och därmed en själskropp." #EdgarCayce läser 3590-2). Enligt Edgar Cayce är ande livskraften, den vitala gnistan som ger liv – eller som Viktor Frankl observerade den ”gudomliga gnistan” inom varje individ – oavsett om de vet det eller inte. Edgar Cayce sa: "Anden är gnistan, eller delen av det Gudomliga som finns i varje entitet." [Edgar Cayce läser 3744-5] Radhanath Swami beskriver en viktig aspekt av andlighet som drivkraft när han säger att "När andlighet är grunden för ditt liv, ger det dig styrka, visdom och mod att övervinna livets många stormar som skulle kunna förstöra en svagare person som inte har denna grund.”
Edgar Cayce, även om han förtjänade sin berömmelse som en dokumenterad synsk och var mest känd som den sovande profeten, var verkligen - i hjärtat - en fantastisk healer och andlig ledare. Edgar Cayce har kanske ett av de mest omfattande uttalandena om ande när det relaterar till mänskligt medvetande när Edgar Cayce med eftertryck uttalade att "Varje varelse befinner sig i en tredimensionell fas av existens eller erfarenhet: världen utanför, världen inom och sinne som kan spänna över eller överbrygga de två." [Edgar Cayce läser 1100-26] Det vill säga, ursprunget till allt liv ligger i anden, som är den kreativa kraft som för allt till existens. Sedan tar sinnet denna livskraft och skapar mening med den: "Tänk på byggaren, anden skaparen, materialet [är] som skapats. Stor sanning! Håll den framför dig." [Edgar Cayce läser 900-374]
Edgar Cayce tar upp en kritisk punkt när han talar om sinnet och dess roll i att föreställa sig framtiden. Edgar Cayce säger, "Anden är liv. Sinnet är byggaren. Det fysiska är resultatet."......"Sinnet är verkligen Byggaren. . det som hålls i handlingen av mental syn blir verklighet i den materiella upplevelsen. Vi byggs gradvis efter den bilden som skapas inom vår egen mentala varelse.” ― Michelangelo speglade vad Edgar Cayce sa, bara millennium tidigare. Jag såg ängeln i marmorn och ristade tills jag släppte honom fri. Edgar Cayce kompletterar den kritiska processen att föreställa sig när han säger: "Men ande är inte bara en kraft. Det är ett medvetande med individualitet, men inte alls lika individuellt som vi är i vårt fysiska tillstånd.”
Musik: En typisk andlighet och evolutionär adaptiv egenskap Genetik, andlig symbolik och energi: Andlighetens genetik naturligt mänskligt anlag!"….Det är det a "Andlighet är en mer primal än institutionell religion och handlar om personens känsla av samhörighet med sig själv, andra och (eller kosmos)!"-Kate Adams biskop Grosseteste the world University College Lincoln & Brendan Hyde Australian Catholic University "Den [andlighet] är mer primär än institutionell religion"
Dogma materialista-"No existe una psicología de grupos" (Allport 1927): "Los psicólogos que estudian grupos abordan la idea de un grupo como una entidad sólo con mucha cautela. El campo, o los miembros del campo, aparentemente todavía sienten el aguijón de la protesta de Allport (1927) contra aquellos que se sintieron atraídos por la idea de McDougall de "mente grupal". ¿Por qué es importante la batalla del embalse de Chosin? Batalla del embalse de Chosin en la Guerra de Corea: Las bajas británicas en un día en la batalla del Somme durante la Primera Guerra Mundial fueron 50.000 muertos y heridos. 50.000 bajas en un día patriotismo y espíritu de cuerpo es una prueba muy sólida de que existe una "psicología del ([Libro de texto moderno] Hazel Markus, Shinobu Kitayama, Rachel Heiman, los autores del capítulo Cultura y principios psicológicos "básicos" del Manual de principios básicos de psicología social) Espíritu de Cuerpo y Patriotismo como forma de conciencia social y como "psicología de grupos" grupos".
Korean War Battle of Chosin Reservoir: The Battle of Chosin Reservoir during the Korean War is perhaps the hardest fought battle in American history. “On 27 November 1950, the Chinese force surprised the US X Corps commanded by Major General Edward Almond at the Chosin Reservoir area. A brutal 17-day battle in freezing weather soon followed. Between 27 November and 13 December, 30,000 United Nations Command troops (later nicknamed "The Chosin Few") under the field command of Major General Oliver P. Smith were encircled and attacked by about 120,000 Chinese troops.”
Numerically, a very salient fact is that the British casualties in one day in the battle of the Somme during WWI were 50,000 dead and wounded. 50,000 casualties in one day – patriotism & esprit de corps - is an incredibly solid proof that there is a "psychology of groups.” - a refutation of the materialist dogma that “There is no psychology of groups” – Social psychology Allport 1927 – [still problematic today]
Materialist Dogma: “There is no psychology of groups” (Allport 1927): “Psychologists who study groups approach the idea of a group as an entity only very gingerly. The field, or members of the field, apparently still feel the sting of Allport’s (1927) remonstration of those who were attracted to McDougall’s idea of “group mind.” (Hazel Markus, Shinobu Kitayama, Rachel Heiman, the authors of the chapter Culture and “Basic” Psychological Principles, of the Social Psychology Handbook of Basic Principles)
Bataille du réservoir Chosin pendant la guerre de Corée : La bataille du réservoir Chosin pendant la guerre de Corée est peut-être la bataille la plus dure de l'histoire américaine. « Le 27 novembre 1950, les forces chinoises ont surpris le X Corps américain commandé par le major général Edward Almond dans la zone du réservoir Chosin. S'ensuivit bientôt une bataille brutale de 17 jours par temps glacial. Entre le 27 novembre et le 13 décembre, 30 000 soldats du Commandement des Nations Unies (surnommés plus tard « The Chosin Few ») sous le commandement sur le terrain du major général Oliver P. Smith ont été encerclés et attaqués par environ 120 000 soldats chinois.
Numériquement, un fait très marquant est que les pertes britanniques en une journée lors de la bataille de la Somme pendant la Première Guerre mondiale se sont élevées à 50 000 morts et blessés. 50 000 victimes en un jour – patriotisme et esprit de corps – est une preuve incroyablement solide qu’il existe une « psychologie des groupes ». - une réfutation du dogme matérialiste selon lequel « Il n'y a pas de psychologie des groupes » – Psychologie sociale Allport 1927 – [encore problématique aujourd'hui]
Dogme matérialiste : « Il n'y a pas de psychologie des groupes » (Allport 1927) : « Les psychologues qui étudient les groupes n'abordent l'idée d'un groupe en tant qu'entité qu'avec beaucoup de précaution. Le domaine, ou les membres du domaine, ressentent apparemment encore l’aiguillon des remontrances d’Allport (1927) à l’encontre de ceux qui étaient attirés par l’idée d’« esprit de groupe » de McDougall. (Hazel Markus, Shinobu Kitayama, Rachel Heiman, les auteurs du chapitre Culture et principes psychologiques « de base », du Manuel de psychologie sociale des principes de base)
Korean War Battle of Chosin Reservoir: Ang Battle of Chosin Reservoir sa panahon ng Korean War ay marahil ang pinakamahirap na labanan sa kasaysayan ng Amerika. "Noong 27 Nobyembre 1950, ginulat ng puwersa ng China ang US X Corps na pinamumunuan ni Major General Edward Almond sa lugar ng Chosin Reservoir. Ang isang malupit na 17-araw na labanan sa nagyeyelong panahon ay sumunod kaagad. Sa pagitan ng 27 Nobyembre at 13 Disyembre, 30,000 United Nations Command troops (na kalaunan ay binansagan na "The Chosin Few") sa ilalim ng field command ni Major General Oliver P. Smith ay pinaligiran at inatake ng humigit-kumulang 120,000 Chinese troops.
Sa bilang, isang napaka-kapansin-pansing katotohanan ay ang mga nasawi sa British sa isang araw sa labanan ng Somme noong WWI ay 50,000 patay at nasugatan. 50,000 kaswalti sa isang araw – pagiging makabayan at esprit de corps - ay isang hindi kapani-paniwalang matibay na patunay na mayroong "sikolohiya ng mga grupo." - isang pagtanggi sa materyalistang dogma na "Walang sikolohiya ng mga grupo" - Social psychology Allport 1927 - [problema pa rin ngayon]
Materialist Dogma: "Walang sikolohiya ng mga grupo" (Allport 1927): "Ang mga sikologo na nag-aaral ng mga grupo ay lumalapit sa ideya ng isang grupo bilang isang entidad nang napakaingat lamang. Ang patlang, o mga miyembro ng larangan, ay tila nararamdaman pa rin ang kirot ng pagtutol ni Allport (1927) sa mga naakit sa ideya ni McDougall na "isip ng grupo." (Hazel Markus, Shinobu Kitayama, Rachel Heiman, ang mga may-akda ng kabanata na Kultura at “Basic” Psychological Principles, ng Social Psychology Handbook of Basic Principles)
Ingela Visuri, seorang PhD, dalam kertas disertasinya yang dikaji dengan baik memfokuskan pada pengalaman rohani autistik berfungsi tinggi menyatakan bahawa Autistik menunjukkan kecenderungan untuk mempunyai "pengalaman deria yang luar biasa [dan] lazim di kalangan individu autistik" Dia seterusnya mengatakan bahawa " Sebilangan besar peserta melaporkan pengalaman deria yang tidak dapat dijelaskan yang seolah-olah berlaku tanpa sebarang input rangsangan: sentuhan oleh tangan yang tidak kelihatan, penglihatan perkara yang tidak dapat dilihat oleh orang lain, berbisik apabila tiada orang lain berada di rumah, dan sensasi kehadiran badan yang tidak kelihatan. . "Beberapa peserta menggambarkan masa kesedihan apabila mereka merasakan bahawa orang lain yang ketara dan tidak kelihatan telah hadir untuk menghiburkan mereka." (Varieties of Supernatural Experience: The case of High functioning Autism)
Ciri kerohanian autistik yang paling menonjol ialah ciri pengalaman yang berbeza - "pengalaman deria yang tidak dapat dijelaskan" - sentuhan yang tidak kelihatan, kehadiran yang tidak kelihatan (iaitu, badan), dan juga rakan khayalan. Alasan saya ialah memandangkan jenis kerohanian yang pelik ini kelihatan pelik kepada autisme, ia seolah-olah mengikuti bahawa cara pelik otak mereka memproses maklumat dan defisit mereka dalam Teori pemprosesan Minda {keupayaan untuk membuat inferens dan menilai niat orang lain) akan menjadi satu pengaruh atau punca kepada jenis pengalaman rohani yang pelik ini. Saya telah melakukan beberapa penyelidikan ke dalam neurosains dan ia adalah kompleks. Tetapi saya percaya hujah yang dikemukakan di bawah adalah dalil yang munasabah.
Armstrong menonjolkan lukisan yang kelihatan seperti lukisan bomoh yang sangat dalam di dalam sebuah gua di Lascaux yang dipanggil Crypt, dan yang "menggambarkan seekor bison besar yang telah dikeluarkan oleh tusukan lembing melalui bahagian belakangnya. Berbaring di hadapan binatang yang cedera adalah seorang lelaki, ditarik dengan tangan terentang, lingga tegak, dan memakai topeng burung; tongkatnya, yang terletak di atas tanah berhampiran, juga di atas kepala burung." (ms 5)
Ia [kerohanian] lebih primal daripada agama institusi"-itulah fakta. Nicholas J Conrad, et all menyatakan bahawa "Di sini kami melaporkan penemuan seruling tulang dan gading dari zaman Aurignacian awal di barat daya Jerman. Penemuan ini menunjukkan kehadiran tradisi muzik yang mantap pada masa manusia moden menjajah Eropah, lebih daripada 35,000 kalendar tahun lalu. Selain daripada gua-gua di Jura Swabia, bukti arkeologi terawal yang selamat untuk muzik berasal dari tapak di Perancis dan Austria dan tarikh selepas 30,000 tahun yang lalu6-8 (seruling baharu mendokumenkan tradisi muzik terawal di barat daya Jerman Nicholas J Conard pada masa yang sama. lukisan gua muncul di Perancis dan Sepanyol. Babi berkutil Sulawesi dan adegan memburu sejak 45,500 tahun dahulu mendahului lukisan gua terkenal di Perancis dan Sepanyol oleh lebih dekad & lukisan gua Neanderthal pramanusia di gua Sepanyol 64,000 tahun lalu-Ideologi? Karen Armstrong, Geertz, Maria Malina, Susanne C Münzel) Itu lebih kurang "Seni" yang paling awal diketahui (bukan di dalam gua sebenarnya) berusia 73,000 tahun, di Afrika Selatan. Becky Little memerhatikan bahawa "Lukisan gua tertua yang diketahui, dibuat oleh Neanderthal sekurang-kurangnya 64,000 tahun yang lalu, di gua Sepanyol di La Pasiega, Maltravieso dan Ardales. Seperti beberapa seni gua awal yang lain, ia adalah abstrak. Ahli arkeologi yang mengkaji gua-gua ini telah menemui lukisan garisan seperti tangga, stensil tangan dan struktur stalagmit yang dihiasi dengan oker." Nota Little bahawa "Banyak stensil tangan muncul di ceruk kecil gua yang sukar dicapai, mencadangkan orang yang membuatnya perlu menyediakan pigmen dan cahaya sebelum meneroka ke dalam gua untuk mencari tempat yang dikehendaki." Karen Armstrong membuat a
T'nalak ialah kain tenunan tangan tradisional yang berasal dari kaum T'boli dari wilayah Cotabato. Ia ditenun untuk meraikan dan memberi penghormatan kepada peristiwa kehidupan utama seperti kelahiran, kehidupan, perkahwinan, atau kematian dalam masyarakat. Kain itu ditenun daripada gentian abaka dan dicelup secara semula jadi daripada kulit kayu, akar, dan tumbuhan tertentu. Fabrik mengalami proses celup yang unik di mana ia diikat dalam simpulan tertentu yang diukur dengan panjang jari atau buku jari, dan dicelup dalam pewarna untuk menghasilkan corak hiasan yang menunjukkan ketepatan dalam ketukangan. Ini dilambangkan dengan skema tiga warna yang tersendiri; latar belakangnya dicat hitam manakala coraknya berwarna putih, yang kemudiannya diwarnakan terutamanya dengan rona merah. Walau bagaimanapun, adalah sesuatu yang luar biasa untuk melihat variasi kreatif dalam corak tradisional sedemikian......
T’nalak mencerminkan tema teras yang boleh digunakan untuk memahami kajian Filipina Amerika, termasuk bayanihan dan damay, yang merupakan contoh perkongsian komuniti yang kukuh sebagai peserta atau penerima. Keseluruhan proses tenunan T’nalak, daripada mencelup hingga menenun, diturunkan dari generasi ke generasi kerabat seibu yang memerlukan komuniti kain tenunan dan tenun tradisional berasaskan tumbuhan untuk mengekalkan tradisi tenun T’nalak. Dengan mencipta pewarnaan dan subset tertentu T'nalak, ia juga memberikan tanda identiti budaya Filipina, pangkat dan status.......Selain itu, tenunan T'nalak sering menjadi pengganti pendapatan, kerana pertukaran dengannya meningkat lebih tahun-tahun. Kerja tempatan dan luar negara menjadikan mereka yang tinggal di rumah bergantung pada kepintaran budaya untuk menyara keluarga mereka.
Synopsis: Sinabi ni Alessandro Casale: “Ang mga katutubong lipunan sa Hilaga at Timog Amerika ay may mga teorya at interpretasyon sa panaginip na nagpapakita ng isang pilosopikal na kaayusan tungkol sa kalikasan ng uniberso. Ang konseptong ito ay kadalasang naiiba sa iba pang mga lipunang hindi katutubo, tulad ng mga Euro-American, na higit na binabalewala ang pangangarap bilang hindi mahalaga sa realidad ng pang-araw-araw na buhay.” (Indigenous New Hampshire Collaborative Collective Indigenous Dreams: Propetikong Kalikasan, Espirituwalidad, at Kaligtasan Ni Alessandro Casale '19)
1. “Ang Sonenekuiñaji ay may kahanga-hangang kaugnayan sa mga pangarap na gumagabay sa kanilang pang-araw-araw na buhay at nagbibigay sa kanila ng isang kahulugan na multi-natural na pananaw, na ipinaliwanag nila bilang eshawa; ito ay nagpapahiwatig ng paglabo ng panaginip at paggising na katotohanan”
2. Ang mga taong Chipewyan…. magbigay ng isa pang halimbawa ng propetiko at espirituwal na kahalagahan ng mga panaginip (Smith 1998
3. Para sa Parintintin, ang mga panaginip ay maaaring umasa sa mga mangyayari sa hinaharap, makakita ng mga masasamang espiritu at makapagbigay-daan sa mga shaman na makipag-usap sa mga espiritung nagpapagaling (Kracke 2006, 107). Hindi lamang mga shaman, kundi pati na rin "maaaring makita ng mga ordinaryong tao ang hinaharap na estado sa pamamagitan ng kanilang mga pangarap,
“Ang gawaing paghabi sa mga T’boli ay isang sagradong espirituwal na tradisyon. Ang mga disenyo ay pinaniniwalaang dumating mula sa Fu Dalu, ang diwa ng Abaca [materyal para sa tela] (p.214). Kilala ang mga T’boli bilang isa sa pinakamalikhain at masining na etnolinggwistiko na grupo sa Pilipinas (Cudera et al., 2020). Sa iba't ibang anyo ng sining ng T'boli, ang T'nalak ay isa sa pinakasikat at hinahangaan sa buong mundo.
Ang T’nalak ay isang tradisyunal na telang hinabi ng kamay na katutubo ng mga T’boli mula sa rehiyon ng Cotabato. Ito ay hinabi upang ipagdiwang at bigyang pugay ang mga pangunahing kaganapan sa buhay tulad ng kapanganakan, buhay, kasal, o kamatayan sa loob ng komunidad. Ang tela ay hinabi mula sa mga hibla ng abaca at natural na tinina mula sa balat, ugat, at ilang halaman. Ang tela ay sumasailalim sa isang natatanging proseso ng tie-dye kung saan ito ay itinatali sa mga partikular na buhol na sinusukat sa haba ng daliri o buko, at inilubog sa mga tina upang makalikha ng mga magarbong pattern na nagpapahiwatig ng katumpakan sa pagkakayari. Ito ay tinutukoy ng isang natatanging tri-color scheme; ang background ay pininturahan ng itim habang ang pattern ay puti, na kung saan ay tinted higit sa lahat na may mga kulay ng pula. Gayunpaman, hindi karaniwan na makakita ng mga malikhaing variation sa ganoong tradisyonal na pattern......
Ang T’nalak ay sumasalamin sa mga pangunahing tema na maaaring gamitin upang maunawaan ang mga Filipino American na pag-aaral, kabilang ang bayanihan at damay, na mga halimbawa ng matatag na pakikipagtulungan sa komunidad bilang kalahok o tatanggap. Ang buong proseso ng paghabi ng T'nalak, mula sa pagtitina hanggang sa paghabi, ay nagmula sa henerasyon hanggang sa henerasyon ng mga kamag-anak ng ina na nangangailangan ng isang komunidad ng mga hinabing tela at tradisyonal na plant based-dying upang mapanatili ang tradisyon ng T'nalak weaving. Sa pamamagitan ng paglikha ng espesipikong kulay at mga subset ng T'nalak, nagbibigay din ito ng mga palatandaan ng pagkakakilanlan, ranggo, at katayuan ng kulturang Pilipino.......Dagdag pa rito, ang paghabi ng T'nalak ay kadalasang naging kapalit ng kita, dahil tumaas ang pakikipagpalitan nito. ang mga taon. Dahil sa trabaho sa lokal at sa ibang bansa, ang mga nanatili sa bahay ay umasa sa kultural na talino upang mapanatili ang kanilang pamilya.
R. C. Henry betont: „Beobachter erschaffen Realität und Wahrheit!“ Das gilt für die materialistische Fixierung auf Quantifizierung und die enge molekulare Realität.
„Das Webhandwerk der T’boli ist eine heilige spirituelle Tradition. Es wird angenommen, dass die Entwürfe von Fu Dalu stammen, dem Geist der Abaca [Stoffmaterial] (S.214). Das Volk der T’boli gilt als eine der kreativsten und künstlerischsten ethnolinguistischen Gruppen auf den Philippinen (Cudera et al., 2020). Unter den verschiedenen T’boli-Kunstformen ist T’nalak eine der beliebtesten und am meisten bewunderten auf der ganzen Welt.
T’nalak ist ein traditionelles handgewebtes Tuch, das ursprünglich vom Volk der T’boli aus der Region Cotabato stammt. Es wird gewebt, um wichtige Lebensereignisse wie Geburt, Leben, Heirat oder Tod innerhalb der Gemeinschaft zu feiern und zu würdigen. Der Stoff ist aus Abaca-Fasern gewebt und wird auf natürliche Weise aus Rinde, Wurzeln und bestimmten Pflanzen gefärbt. Der Stoff durchläuft einen einzigartigen Batikprozess, bei dem er in bestimmten, anhand der Finger- oder Knöchellänge gemessenen Knoten gebunden und in Farbstoffe getaucht wird, um kunstvolle Muster zu erzeugen, die auf handwerkliche Präzision schließen lassen. Dies wird durch ein charakteristisches Dreifarbenschema gekennzeichnet; Der Hintergrund ist schwarz gestrichen, während das Muster weiß ist, das dann überwiegend mit Rottönen getönt ist. Es ist jedoch nicht ungewöhnlich, kreative Variationen in solch einem traditionellen Muster zu sehen …
Der T’nalak spiegelt Kernthemen wider, die zum Verständnis der philippinischen Amerikanistik herangezogen werden können, darunter Bayanihan und Damay, die Beispiele für eine starke gemeinschaftliche Partnerschaft als Teilnehmer oder Empfänger sind. Der gesamte Prozess der T’nalak-Weberei, vom Färben bis zum Weben, wird von Generation zu Generation von mütterlichen Verwandten weitergegeben, was eine Gemeinschaft von gewebten Stoffen und traditioneller Pflanzenfärbung erforderlich machte, um die Tradition der T’nalak-Weberei aufrechtzuerhalten. Durch die Schaffung spezifischer Farben und Untergruppen von T'nalak liefert es auch Zeichen der philippinischen kulturellen Identität, des Rangs und des Status. Darüber hinaus wurde die T'nalak-Weberei oft zu einem Einkommensersatz, da der Tauschhandel mit ihnen zunahm die Jahre. Die Arbeit vor Ort und im Ausland führte dazu, dass die Daheimgebliebenen auf kulturellen Einfallsreichtum angewiesen waren, um ihre Familie zu ernähren.
En las culturas humanas antiguas y tempranas, los sueños eran vistos como una fuente potencial de inspiración y percepción divina. En la epopeya de Homero, La Odisea, Penélope, la esposa de Odiseo, que tuvo un sueño que parece significar que su marido Odiseo, el esperado regreso de la "Guerra de Troya", podría estar a punto de suceder, afirmó: Extranjero, los sueños son verdaderamente desconcertantes y de significado poco claro, y de ninguna manera encuentran cumplimiento en todas las cosas para los hombres. Porque dos son las puertas de los sueños sombríos, y una está hecha de cuerno y otra de marfil. Aquellos sueños que pasan por la puerta de marfil aserrado engañan a los hombres, trayendo palabras que no encuentran cumplimiento. Pero aquellos que salen por la puerta de cuerno pulido traen resultados verdaderos, cuando cualquier mortal los ve. Pero en mi caso, no fue de allí, me parece, de donde surgió mi extraño sueño." (En el libro Odisea 19, líneas 560-569)
Tejido de sueños T’boli-Bla’an-T’nalak: Comunidad, conectividad, yo social-espiritual
"¡El observador crea la realidad!" R. C. Henry- '¡Las teorías e interpretaciones de los sueños crean un modelo de la naturaleza del universo!'
Alessandro Casale observa: “Las sociedades indígenas de América del Norte y del Sur tienen teorías e interpretaciones de los sueños que revelan un orden filosófico sobre la naturaleza del universo.
El espíritu como fuerza vital, impulso e identidad: Edgar Cayce observó: “El yo espiritual es vida, la actividad de lo mental y lo físico es del alma, y por lo tanto un cuerpo-alma” (Edgar Cayce, lectura 3590-2).
Como enfatiza el Dr. P. Wong, Viktor Frankl creía que: “Los seres humanos tienen un núcleo espiritual con una necesidad innata de significado”.
Incluso el vistazo más breve a la foto del festival t’nalak revela instantáneamente que el tejido de sueños no se trata de telas, ropa, ur abaca, se trata de conectividad, pertenencia (a la comunidad se le agregó una conexión filipina cercana), comunidad y yo social-espiritual.
'Dream theories-interpretations create a model of the nature of the universe!'
Synopsis: Alessandro Casale observes: “Indigenous societies in North and South America have dream theories and interpretations that reveal a philosophical order about the nature of the universe. This concept is often different from other non-Indigenous societies, like Euro-American ones, which largely disregards dreaming as being unimportant to the reality of daily life.” (Indigenous New Hampshire Collaborative Collective Indigenous Dreams: Prophetic Nature, Spirituality, and Survivance By Alessandro Casale ’19)
1. “The Sonenekuiñaji have a remarkable relationship to dreams that guide their daily life and gives them a sense multi-natural perspectivism, which they explain as eshawa; it implies a blurring of dreaming and waking realties”
2. The Chipewyan people…. provide another example of the prophetic and spiritual significance of dreams (Smith 1998
3. For the Parintintin, dreams can anticipate future events, detect evil spirits and enable shamans to communicate with healing spirits (Kracke 2006, 107). Not only shamans, but also “ordinary people can foresee future states through their dreams,
D’après la recherche et l’expérience, il ressort clairement que la spiritualité s’est enchevêtrée dans les abstractions : pouvoirs, perfection, surnaturel, irréel, connaissances illimitées, perceptions de boules de cristal, etc.
Le Dr Stephen Farra a répondu : « Un bon article court – réfléchi et précis : un manque de croyance dans le « libre arbitre » (direction volontaire de la vie) conduit régulièrement à un sentiment d'absurdité. désespoir et comportement personnel contraire à l’éthique. Nos paradigmes sont notre façon d’aborder la réalité, mais ils ne sont pas la réalité. Comme le suggère Charles Peck Jr., nous nous perdons dans nos propres abstractions ! »
Bien qu’ennuyeuses, les méthodes scientifiques fondamentales telles que la catégorisation sont importantes.
"Nous devenons ce que nous pensons!" – Bouddha Une question cruciale Le Dr Farra a déclaré : « Nos modèles sont hors de la réalité. Mais nos modèles ne sont pas la réalité ! » Cela coïncide avec l’immortel philosophe Kant qui soutient que nous ne percevons pas le monde réel – mais des « représentations » du monde réel. De même, Bargh – issu de recherches inconscientes – met l’accent sur les catégories mentales et les normes/stéréotypes. Jung met l’accent sur les symboles – qui, selon lui, sont extérieurs aux évaluations cognitives. L’essentiel est que les « modèles » – et la façon dont nous envisageons le monde – ne sont pas seulement des questions-problèmes cruciales et importantes – mais vitaux.
Catégorisation des mots spirituels fructueux et réels
1. Spiritualité de la compassion : The Oxford Handbook on Compassion : « La compassion pour les autres et le soutien social ont une valeur de survie et des avantages pour la santé…. (page 171)
2. Spiritualité musicale - une illustration par excellence : Il est remarquable de constater combien d'études sur la musique en tant que spiritualité et en tant que trait adaptatif évolutif sont essentielles au développement de la société humaine. Shulkin et Raglan observent "Notre évolution est étroitement liée à la musique et au corps en tant qu'instrument (par exemple, applaudir). La musique, entre autres choses, contribue à faciliter la coopération sociale et les comportements coordonnés."
3. Prophétie, poésie et spiritualité - Créativité, transcendance : "Le prophète est un poète. Son expérience est connue des poètes. Ce que les poètes appellent inspiration poétique ; les prophètes appellent révélation divine" - Heschel
4. Normes/spiritualité pro-sociales Kapwa-loob Kapwa & Spiritualité Relationnelle : une identité partagée, un moi intérieur, partagé avec les autres…. l'unité de soi et l'autre Kapwa-loob sont deux aspects uniques de la culture aux Philippines
Comme l’observe K Lagdameo-Santillan, dans son article Roots of Filipino Humanism, « le Kapwa est la reconnaissance d’une identité partagée, d’un moi intérieur, partagé avec les autres. Cette unité linguistique philippine de soi et de l’autre est unique et différente de la plupart des langues modernes.
Dans les sciences sociales philippines, le loob a néanmoins été exploré de nombreuses façons, comme étant une « grotte » de la pensée philippine, un état émotif, un véritable moi, un centre de la personnalité, un monde d’être et une valeur autochtone fondamentale (Pe -Pua, 2017). Cependant, dans la philosophie éthique récente, loob est parfois utilisé dans des contextes où il peut justement être traduit par « volonté relationnelle » puisqu’il s’agit d’une volonté dirigée vers autrui (Reyes, 2015).
4. Spiritualité des enfants Donna Thomas : « Les enfants et les jeunes vivent généralement des expériences anormales « positives » et « négatives » qui sont réduites au silence, ignorées ou médicalisées par les « adultes en autorité ». Qu'elles soient « positives » ou « négatives », les expériences anormales peut catalyser l’auto-guérison des enfants et des jeunes. Grâce aux enfants qui acquièrent une plus grande conscience de soi et un sentiment d’interconnexion entre eux-mêmes, les autres et le monde.
5. Spiritualité artistique : Robert K. Johnston déclare : « Un sondage réalisé par George Barna au tournant du millénaire n'a pas seulement révélé que 20 pour cent des Américains se tournent vers « les médias, les arts et la culture » comme leur principal moyen d'expérience et d'expression spirituelle. ..."
6. Guérison des expériences spirituelles et psychiques lors du deuil « À l'inverse, l'expérience a montré aux soignants pastoraux que les individus semblent mieux faire face s'ils peuvent « actualiser » leurs expériences spirituelles en temps de crise.
7. T'boli Dream Weaving/T'nalak – Les rêves comme source d'inspiration divine - parallèle à l'inspiration transcendantale impliquée dans la poésie et la prophétie. « L'artisanat du tissage chez les T'boli est une tradition spirituelle sacrée... Le peuple T'boli est connu pour être l'un des groupes ethnolinguistiques les plus créatifs et artistiques des Philippines... Soyez Lang Dulay, un artiste national. , a popularisé le tissage T'nalak avec ses plus de 100 modèles T'nalak différents."
8. Les chasseurs-cueilleurs de l'Arctique croient dans les esprits animaux comme étant des « relations humaines avec le monde naturel... » Erica Hill souligne : « Leurs pensées et leurs actions ont établi et entretenu des relations avec des proies et peuvent être conceptualisées de manière plus productive comme des comportements sociaux dynamiques ancrés dans le monde naturel. contexte de la vie quotidienne que comme des actes rituels privilégiés.
9. Dr. Ingela Visuri : Spiritualité et « Le cas de l'autisme de haut niveau » Le caractère distinct des expériences des autistes a tendance à être typiquement « une expérience sensorielle inexplicable ».
Sembrerebbe evidente che in molti modi diversi le credenze spirituali e religiose siano rimaste intrappolate nelle moderne astrazioni accademiche – il primo è lo stereotipo secondo cui “Tutta la spiritualità è irreale” – principalmente perché gli accademici occidentali sono fissati con il “soprannaturale” secondo il Nobel gallese. il pluripremiato scienziato Brian Josephson – in contrapposizione alla fecondità. Potrei menzionare brevemente che la credenza nella “natura come forza” nelle società di cacciatori-raccoglitori è coerente con la “legge” di Mannheim secondo cui la realtà economico-politica modella le visioni sociali.
Come sostengono anche Paloutzian e Park (p. 12, corsivo aggiunto), “la religione e la spiritualità sono sistemi di significato più o meno coerenti, culturalmente elaborati, incorporati e acquisiti attraverso relazioni sociali e istituzioni situate in ambienti naturali e costruiti complessi”. Nell'articolo molto dettagliato e approfondito di Erica Hill, Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka, Erica Hill evidenzia chiaramente il fatto che la questione nelle credenze spirituali negli spiriti animali, "le relazioni umane con il mondo naturale" è la questione cruciale. Essenzialmente, Erica Hill definisce le credenze spirituali in questo contesto, le relazioni umane con l'ambiente. L’enfasi è sulle “relazioni umane” – in contrasto con le relazioni con il “soprannaturale”.
A partir de la investigación y la experiencia, se desprende fácilmente que la espiritualidad se ha enredado en abstracciones: poderes, perfección, conocimiento sobrenatural, irreal, ilimitado, percepciones de bolas de cristal, etc.
El Dr. Stephen Farra respondió: “Buen artículo breve, reflexivo y directo: la falta de creencia en el "libre albedrío" (dirección volitiva de la vida) conduce habitualmente a una sensación de falta de sentido. desesperación y comportamiento personal poco ético. Nuestros paradigmas son nuestra forma de abordar la Realidad, pero no son la Realidad. Como sugiere Charles Peck, Jr., ¡nos estamos perdiendo en nuestras propias abstracciones!
Aunque aburridos, los métodos científicos fundamentales como la categorización son importantes.
"¡Nos convertimos en lo que pensamos!" – Buda Una pregunta fundamental El Dr. Farra afirmó: “Nuestros modelos están fuera de la realidad. ¡Pero nuestros modelos no son la realidad!" Esto coincide con el inmortal filósofo Kant, quien sostiene que no percibimos el mundo real, sino "representaciones" del mundo real. De manera similar, Bargh, a partir de una investigación inconsciente, enfatiza las categorías mentales y las normas/estereotipos. Jung enfatiza los símbolos, que según él están fuera de las valoraciones cognitivas. La conclusión es que los "modelos" -y cómo imaginamos el mundo- no son sólo cuestiones fundamentales e importantes, sino vitales.
Categorización de la espiritualidad de la palabra real y fructífera
1. Espiritualidad de la compasión: Manual de Oxford sobre la compasión: “La compasión por los demás y el apoyo social tienen valor de supervivencia y beneficios para la salud…. (pág.171)
2. Espiritualidad musical: una ilustración por excelencia: Es notable la cantidad de estudios sobre la música como espiritualidad y como rasgo evolutivo adaptativo fundamental en el desarrollo de la sociedad humana. Shulkin y Raglan observan: "Nuestra evolución está estrechamente ligada a la música y al cuerpo como instrumento (por ejemplo, las palmas). La música, entre otras cosas, ayuda a facilitar comportamientos sociales cooperativos y coordinados".
3. Profecía, Poesía y Espiritualidad - Creatividad, Trascendencia: "El profeta es un poeta. Su experiencia es conocida por los poetas. Lo que los poetas conocen como inspiración poética; los profetas lo llaman revelación divina" - Heschel
4. Kapwa-loob normas/espiritualidad prosociales Kapwa y espiritualidad relacional: identidad compartida, un yo interior, compartido con los demás…. la unidad del yo y del otro Kapwa-loob son dos aspectos únicos de la cultura en Filipinas
Como observa K Lagdameo-Santillan, en su artículo, Roots of Filipino Humanism, señala que “Kapwa es el reconocimiento de una identidad compartida, un yo interior, compartido con los demás. Esta unidad lingüística filipina del yo y el otro es única y diferente a la mayoría de las lenguas modernas”.
No obstante, en las ciencias sociales filipinas, loob se ha explorado de numerosas maneras, como ser una "cueva" del pensamiento filipino, un estado emotivo, un yo verdadero, un centro de la personalidad, un mundo del ser y un valor indígena central (Pe -Púa, 2017). Sin embargo, en la filosofía ética reciente, loob se utiliza a veces en contextos donde puede traducirse acertadamente como “voluntad relacional”, ya que es una voluntad dirigida hacia los demás (Reyes, 2015).
4. Espiritualidad de los niños Donna Thomas: "Los niños y los jóvenes comúnmente tienen experiencias anómalas 'positivas' y 'negativas' que son silenciadas, ignoradas o medicalizadas por 'adultos con autoridad'. Ya sean experiencias anómalas 'positivas' o 'negativas' puede catalizar la autocuración de niños y jóvenes. A través de que los niños alcancen una mayor conciencia de sí mismos y un sentido de intraconexión entre uno mismo, los demás y el mundo”.
5. Espiritualidad artística: Robert K. Johnston afirma que "Una encuesta realizada por George Barna en el cambio de milenio no sólo reveló que el 20 por ciento de los estadounidenses recurren a los "medios, las artes y la cultura" como su principal medio de experiencia y expresión espiritual. ..."
6. Experiencias curativas espiritual-psíquicas en el duelo “Por el contrario, la experiencia ha demostrado a los cuidadores pastorales que las personas parecen afrontar mejor la situación si pueden "actualizar" sus experiencias espirituales en tiempos de crisis.
7. T’boli Dream Weaving/T’nalak – Los sueños como fuente de inspiración divina, paralelo a la inspiración trascendental involucrada en la poesía y la profecía. “El oficio de tejer entre los T'boli es una tradición espiritual sagrada... El pueblo T'boli es conocido por ser uno de los grupos etnolingüísticos más creativos y artísticos de Filipinas... Be Lang Dulay, un artista nacional , popularizó el tejido T'nalak con sus más de 100 diseños T'nalak diferentes".
8. Las creencias de los cazadores-recolectores del Ártico en los espíritus animales como "relaciones humanas con el mundo natural..." Erica Hill enfatiza: "Sus pensamientos y acciones establecieron y mantuvieron relaciones con los animales de presa y pueden conceptualizarse de manera más productiva como comportamientos sociales dinámicos integrados dentro del contexto de la vida diaria que como actos rituales privilegiados”.
9. Dra. Ingela Visuri: La espiritualidad y el carácter distintivo de las experiencias de los autistas tienden a ser característicamente "experiencias sensoriales inexplicables".
Tumugon si Dr Stephen Farra "Magandang maikling papel - maalalahanin at sa punto: Ang kakulangan ng paniniwala sa "malayang kalooban" (kusang direksyon sa buhay) ay karaniwang humahantong sa isang pakiramdam ng kawalan ng kabuluhan. kawalan ng pag-asa, at hindi etikal na personal na pag-uugali. Ang aming mga paradigma ay ang aming paraan ng pagtugon sa Reality, ngunit ang mga ito ay Hindi Reality. Gaya ng iminumungkahi ni Charles Peck, Jr., naliligaw tayo sa sarili nating abstraction!”
Bagama't nakakainip, - mahalaga ang mga pangunahing siyentipikong pamamaraan tulad ng pagkakategorya.
"Nagiging Tayo ang iniisip natin!" - Buddha Isang Pivotal na Tanong Sinabi ni Dr Farra "Ang aming mga modelo ay nasa katotohanan. Ngunit ang ating mga modelo ay hindi katotohanan!" Kasabay nito ang walang kamatayang pilosopo na si Kant na nangangatwiran na hindi natin nakikita ang totoong mundo - ngunit "mga representasyon" ng totoong mundo. Katulad nito, si Bargh - mula sa walang malay na pananaliksik - ay nagbibigay-diin sa mga kategorya ng kaisipan at mga pamantayan/stereotypes. Binibigyang-diin ni Jung ang mga simbolo – na sinasabi niyang nasa labas ng mga cognitive appraisal. Ang bottom line ay ang “mga modelo” - at kung paano natin nakikita ang mundo - ay hindi lamang mahalaga at mahahalagang tanong-isyu - ngunit mahalaga.
Kategorya ng Mabunga at Tunay na Salita Spiritualtiy
1. Spirituality of Compassion: The Oxford Handbook on Compassion: “Ang pakikiramay para sa iba at panlipunang suporta ay may halaga ng kaligtasan at mga benepisyo sa kalusugan…. (p. 171)
2. Musical Spirituality - isang quintessential Illustration: Ito ay kapansin-pansin kung gaano karaming mga pag-aaral ng musika bilang espirituwalidad at bilang isang evolutionary adaptive trait na mahalaga sa pag-unlad ng lipunan ng tao. Sina Shulkin at Raglan ay nagmamasid na "Ang aming ebolusyon ay mahigpit na nakatali sa musika at sa katawan bilang isang instrumento (hal., pagpalakpak). Ang musika, bukod sa iba pang mga bagay, ay nakakatulong upang mapadali ang panlipunang kooperatiba at magkakaugnay na pag-uugali."
3. Prophecy, Poetry, & Spirituality - Creativity, Transcendence: "Ang propeta ay isang makata. Ang kanyang karanasan ay kilala ng mga makata. Ang alam ng mga makata bilang patula na inspirasyon; tinawag ng mga propeta ang banal na paghahayag" - Heschel
4. Kapwa-loob pro-social norms/spirituality Kapwa & Relational Spirituality: shared identity, an inner self, shared with others…. ang pagkakaisa ng sarili at ng iba pang Kapwa-loob ay dalawang natatanging aspeto ng kultura sa Pilipinas
Gaya ng obserbasyon ni K Lagdameo-Santillan, sa kanyang artikulo, Roots of Filipino Humanism observes that “Kapwa is a recognition of a shared identity, an inner self, shared with others. Itong Filipino linguistic unity of the self and the other is unique and unlike in most modern languages.”
Sa agham panlipunang Pilipino, gayunpaman, ang loob ay ginalugad sa maraming paraan tulad ng pagiging "kweba" ng kaisipang Pilipino, isang emosyonal na estado, isang tunay na sarili, isang sentro ng personalidad, isang mundo ng pagkatao, at isang pangunahing katutubong halaga (Pe. -Pua, 2017). Gayunpaman, sa kamakailang etikal na pilosopiya, ang loob ay minsan ginagamit sa mga konteksto kung saan ito ay angkop na isalin bilang "relational will" dahil ito ay isang kalooban na nakadirekta sa iba (Reyes, 2015).
4. Espiritwalidad ng mga Bata Donna Thomas: “Ang mga bata at kabataan ay karaniwang may 'positibo' at 'negatibong' maanomalyang karanasan na pinatahimik, binabalewala o pinapa-medikal ng 'mga nasa hustong gulang.' Kung 'positibo' o 'negatibo', maanomalyang karanasan ay maaaring maging sanhi ng pagpapagaling sa sarili para sa mga bata at kabataan. Sa pamamagitan ng mga bata na nakakamit ang higit na kamalayan sa sarili at isang pakiramdam ng intra-connectedness sa pagitan ng sarili, ng iba at ng mundo."
5. Artistic Spirituality: Sinabi ni Robert K. Johnston na "Ang isang poll ni George Barna sa pagpasok ng milenyo ay hindi lamang nagsiwalat na 20 porsiyento ng mga Amerikano ay bumaling sa "media, sining at kultura" bilang kanilang pangunahing paraan ng espirituwal na karanasan at pagpapahayag. ..."
6. Pagpapagaling sa Espirituwal-Psychic na mga Karanasan sa pagdadalamhati “Sa kabaligtaran, ipinakita ng karanasan sa mga pastoral na tagapag-alaga na ang mga indibidwal ay tila mas mahusay na makayanan kung maaari nilang "i-aktuwal" ang kanilang mga espirituwal na karanasan sa mga oras ng krisis.
7. T’boli Dream Weaving/T’nalak – Mga panaginip bilang pinagmumulan ng banal na inspirasyon - kahanay ng transendental na inspirasyong kasangkot sa tula at propesiya. “Ang gawaing paghabi sa mga T'boli ay isang sagradong espirituwal na tradisyon.... Kilala ang mga T'boli bilang isa sa pinakamalikhain at masining na pangkat etnolinggwistiko sa Pilipinas....Be Lang Dulay, isang pambansang artista , pinasikat ang paghabi ng T'nalak sa kanyang mahigit 100 iba't ibang disenyo ng T'nalak."
8. Ang Arctic Hunter Gatherer ay naniniwala sa mga espiritu ng hayop bilang "Human relationships with the natural world..." Binigyang-diin ni Erica Hill, "Ang kanilang mga iniisip at pagkilos ay nagtatag at nagpapanatili ng mga relasyon sa mga biktimang hayop at maaaring mas produktibong naisip bilang mga dinamikong panlipunang pag-uugali na nakapaloob sa loob ng konteksto ng pang-araw-araw na buhay kaysa bilang mga gawang may pribilehiyong ritwal.”
9. Dr. Ingela Visuri: Ispiritwalidad at "The Case of High Funing Autism" ang natatanging katangian ng mga karanasan ng mga autistic ay may posibilidad na maging "hindi maipaliwanag na mga karanasan sa pandama" - hindi nakikitang pagpindot,
Dalla ricerca e dalla lunga esperienza, è subito evidente che la spiritualità è rimasta intrappolata nelle astrazioni: poteri, perfezione, conoscenza soprannaturale, irreale, illimitata, percezioni della sfera di cristallo, ecc.
Il dottor Stephen Farra ha risposto: “Buon articolo breve, ponderato e pertinente: la mancanza di fede nel "libero arbitrio" (direzione volitiva della vita) porta abitualmente a un senso di insensatezza. disperazione e comportamenti personali non etici. I nostri paradigmi sono il nostro modo di affrontare la Realtà, ma non sono la Realtà. Come suggerisce Charles Peck, Jr., ci stiamo perdendo nelle nostre stesse astrazioni!”
Anche se noiosi, i metodi scientifici fondamentali come la categorizzazione sono importanti.
“Diventiamo ciò che pensiamo!” – Buddha Una domanda fondamentale Il dottor Farra ha affermato: “I nostri modelli non sono realtà. Ma i nostri modelli non sono la realtà!" Ciò coincide con l'immortale filosofo Kant che sostiene che non percepiamo il mondo reale - ma "rappresentazioni" del mondo reale. Allo stesso modo, Bargh - dalla ricerca sull'inconscio - enfatizza le categorie mentali e le norme/stereotipi. Jung enfatizza i simboli – che secondo lui sono al di fuori delle valutazioni cognitive. La conclusione è che i “modelli” – e il modo in cui immaginiamo il mondo – non sono solo domande cruciali e importanti – ma vitali.
Categorizzazione della spiritualità della parola fruttuosa e reale
1. Spiritualità della compassione: Il Manuale di Oxford sulla compassione: “La compassione per gli altri e il sostegno sociale hanno valore di sopravvivenza e benefici per la salute…. (pag. 171)
2. Spiritualità musicale: un'illustrazione per eccellenza: è notevole il numero di studi sulla musica come spiritualità e come tratto evolutivo adattivo fondamentale nello sviluppo della società umana. Shulkin e Raglan osservano: "La nostra evoluzione è strettamente legata alla musica e al corpo come strumento (ad esempio, battere le mani). La musica, tra le altre cose, aiuta a facilitare comportamenti sociali cooperativi e coordinati".
3. Profezia, poesia e spiritualità - Creatività, trascendenza: "Il profeta è un poeta. La sua esperienza è nota ai poeti. Ciò che i poeti conoscono come ispirazione poetica; i profeti chiamano rivelazione divina" - Heschel
4. Norme/spiritualità pro-sociali Kapwa-loob Kapwa e spiritualità relazionale: identità condivisa, un sé interiore, condiviso con gli altri…. l'unità del sé e dell'altro Kapwa-loob sono due aspetti unici della cultura nelle Filippine
Come osserva K Lagdameo-Santillan, nel suo articolo, Roots of Filipino Humanism osserva che “Kapwa è un riconoscimento di un’identità condivisa, un sé interiore, condiviso con gli altri. Questa unità linguistica filippina del sé e dell’altro è unica e diversa dalla maggior parte delle lingue moderne”.
Nelle scienze sociali filippine, il loob è stato tuttavia esplorato in numerosi modi, ad esempio come una “grotta” del pensiero filippino, uno stato emotivo, un vero sé, un centro della personalità, un mondo dell'essere e un valore indigeno fondamentale (Pe -Pua, 2017). Tuttavia, nella recente filosofia etica, loob viene talvolta utilizzato in contesti in cui può essere opportunamente tradotto come “volontà relazionale” poiché è una volontà diretta verso gli altri (Reyes, 2015).
4. Spiritualità dei bambini Donna Thomas: "I bambini e i giovani hanno comunemente esperienze anomale 'positive' e 'negative' che vengono messe a tacere, ignorate o medicalizzate da 'adulti-autorità'. Sia 'positive' che 'negative', esperienze anomale può catalizzare l’autoguarigione dei bambini e dei giovani. Attraverso i bambini che raggiungono una maggiore consapevolezza di sé e un senso di intra-connessione tra sé, gli altri e il mondo”.
5. Spiritualità artistica: Robert K. Johnston afferma che "Un sondaggio condotto da George Barna all'inizio del millennio non solo ha rivelato che il 20% degli americani si rivolge a "media, arte e cultura" come mezzo principale di esperienza ed espressione spirituale. ..."
6. Guarire le esperienze psichico-spirituali nel lutto “Al contrario, l'esperienza ha mostrato agli operatori pastorali che gli individui sembrano affrontare meglio se riescono ad "attualizzare" le loro esperienze spirituali in tempi di crisi.
7. T'boli Dream Weaving/T'nalak – I sogni come fonte di ispirazione divina - parallelo all'ispirazione trascendentale coinvolta nella poesia e nella profezia. "L'arte della tessitura tra i T'boli è una tradizione spirituale sacra.... Il popolo T'boli è noto per essere uno dei gruppi etnolinguistici più creativi e artistici delle Filippine.... Be Lang Dulay, un artista nazionale , rese popolare la tessitura T'nalak con i suoi oltre 100 diversi modelli T'nalak."
8. Le credenze dei cacciatori-raccoglitori artici negli spiriti animali come "relazioni umane con il mondo naturale..." Erica Hill sottolinea: "I loro pensieri e le loro azioni stabilivano e mantenevano relazioni con gli animali preda e possono essere concettualizzati in modo più produttivo come comportamenti sociali dinamici incorporati all'interno degli spiriti animali". contesto della vita quotidiana che come atti rituali privilegiati”.
9. Dott.ssa Ingela Visuri: Il carattere distintivo della spiritualità e del "caso dell'autismo ad alto funzionamento" delle esperienze degli autistici tende ad essere tipicamente "inspiegabile dal punto di vista sensoriale"esperienze" - tocco invisibile, presenza invisibile (cioè corpi) e persino amici immaginari. Quella caratteristica peculiare avrebbe probabilmente origine nel ben noto deficit di molti autistici nell'elaborazione dei segnali sociali - che quasi certamente avrebbe ricompense fisiologiche intrinseche nell'elaborazione. Quindi , l'"uso pratico" sarebbe un comportamento compensativo del deficit nei processi sociali.
10. Studi medici, ricerche e meta-analisi con il riassunto di Pargament. Estratto dalla meta-analisi del Dr. Harold Koenig Religione, spiritualità e medicina: risultati della ricerca e implicazioni per la pratica clinica Dr. Harold G. Koenig
"Un numero crescente di ricerche scientifiche suggerisce connessioni tra religione, spiritualità e salute mentale e fisica. I risultati sono particolarmente forti nei pazienti con malattie gravi o croniche che stanno attraversando cambiamenti psicologici e sociali stressanti... Semplicemente trattando una diagnosi medica o una malattia, senza considerare la persona malata, non è più accettabile."
Isaac Newton fue un “físico y matemático inglés que fue la figura culminante de la Revolución Científica del siglo XVII. En óptica, su descubrimiento de la composición de la luz blanca integró los fenómenos de los colores en la ciencia de la luz y sentó las bases de la óptica física moderna. En mecánica, sus tres leyes del movimiento, principios básicos de la física moderna, dieron como resultado la formulación de la ley de gravitación universal. En matemáticas, fue el descubridor original del cálculo infinitesimal. Philosophiae Naturalis Principia Mathematica (Principios matemáticos de la filosofía natural, 1687) de Newton fue una de las obras individuales más importantes de la historia de la ciencia moderna. (Wikipedia)
Faraday, un científico innovador y creativo, tuvo una historia similar. En psicología, Viktor Frankl, Carl Jung y William James fueron increíblemente productivos y creativos, siendo los tres mejores análisis de las creencias espirituales y religiosas. Los tres tuvieron experiencias espirituales. Carl Jung, que tenía un guía espiritual "Filemón", escribió volúmenes de libros y produjo varias ideas y conceptos muy innovadores para la conciencia humana. Una bibliografía de William James tenía 47 páginas.
Históricamente la creatividad en las creencias espirituales.
Gran parte de mis escritos son un contrapunto a la máxima materialista de que "toda espiritualidad es irreal". Escribo sobre la espiritualidad artística, la bien estudiada espiritualidad de la compasión, la espiritualidad de la música (sorprendentemente investigada a fondo, la curación espiritual de las experiencias espirituales en el duelo). y los sueños del difunto (que, como observó un psicólogo, no son "inusuales"). Recientemente también he escrito sobre los sueños como fuente de [inspiración divina y el tejido de sueños de los T'Boli (y Bla'an), que es conocido en todo el mundo. -ancho para la creatividad textil.
Isaac Newton was an “English physicist and mathematician who was the culminating figure of the Scientific Revolution of the 17th century. In optics, his discovery of the composition of white light integrated the phenomena of colours into the science of light and laid the foundation for modern physical optics. In mechanics, his three laws of motion, the basic principles of modern physics, resulted in the formulation of the law of universal gravitation. In mathematics, he was the original discoverer of the infinitesimal calculus. Newton’s Philosophiae Naturalis Principia Mathematica (Mathematical Principles of Natural Philosophy, 1687) was one of the most important single works in the history of modern science. (Wikipedia)
Faraday – an innovative and creative scientist had a similar story. In psychology, Viktor Frankl, Carl Jung and William James were incredibly productive and creative – as being the three best analyses of spiritual and religious beliefs. All three had spiritual experiences. Carl Jung who had a spirit guide “Philemon” wrote volumes of books and produced several very innovative ideas and concepts for human consciousness. One bibliography for William James was 47 pages long
Historically creativity in spiritual beliefs.
Much of my writing is counterpoint to the materialist maxim that "All spirituality is unreal" - I write about artistic spirituality, the well-studied spirituality of compassion, the spirituality of music (surprisingly thoroughly researched, the spiritual healing of spiritual experiences in grieving, and dreams of the deceased (which as one psychologist observed are not "unusual"). Recently I have also written about dreams as a source of [divine inspiration and the T'Boli (and Bla'an) dream weaving - which is known world-wide for textile creativity.
El Dr. Stephen Farra respondió: “Buen artículo breve, reflexivo y directo: la falta de creencia en el "libre albedrío" (dirección volitiva de la vida) conduce habitualmente a una sensación de falta de sentido. desesperación y comportamiento personal poco ético. Nuestros paradigmas son nuestra forma de abordar la Realidad, pero no son la Realidad. Como sugiere Charles Peck, Jr., ¡nos estamos perdiendo en nuestras propias abstracciones!
Aunque aburridos, los métodos científicos fundamentales como la categorización son importantes.
"¡Nos convertimos en lo que pensamos!" – Buda Una pregunta fundamental El Dr. Farra afirmó: “Nuestros modelos están fuera de la realidad. ¡Pero nuestros modelos no son la realidad!" Esto coincide con el inmortal filósofo Kant, quien sostiene que no percibimos el mundo real, sino "representaciones" del mundo real. De manera similar, Bargh, a partir de una investigación inconsciente, enfatiza las categorías mentales y las normas/estereotipos. Jung enfatiza los símbolos, que según él están fuera de las valoraciones cognitivas. La conclusión es que los "modelos" -y cómo imaginamos el mundo- no son sólo cuestiones fundamentales e importantes, sino vitales.
Categorización de la espiritualidad de la palabra real y fructífera
1. Espiritualidad de la compasión: Manual de Oxford sobre la compasión: “La compasión por los demás y el apoyo social tienen valor de supervivencia y beneficios para la salud…. (pág.171)
2. Espiritualidad musical: una ilustración por excelencia: Es notable la cantidad de estudios sobre la música como espiritualidad y como rasgo evolutivo adaptativo fundamental en el desarrollo de la sociedad humana. Shulkin y Raglan observan: "Nuestra evolución está estrechamente ligada a la música y al cuerpo como instrumento (por ejemplo, las palmas). La música, entre otras cosas, ayuda a facilitar comportamientos sociales cooperativos y coordinados".
3. Profecía, Poesía y Espiritualidad - Creatividad, Trascendencia: "El profeta es un poeta. Su experiencia es conocida por los poetas. Lo que los poetas conocen como inspiración poética; los profetas lo llaman revelación divina" - Heschel
4. Kapwa-loob normas/espiritualidad prosociales Kapwa y espiritualidad relacional: identidad compartida, un yo interior, compartido con los demás…. la unidad del yo y del otro Kapwa-loob son dos aspectos únicos de la cultura en Filipinas
Como observa K Lagdameo-Santillan, en su artículo, Roots of Filipino Humanism, señala que “Kapwa es el reconocimiento de una identidad compartida, un yo interior, compartido con los demás. Esta unidad lingüística filipina del yo y el otro es única y diferente a la mayoría de las lenguas modernas”.
No obstante, en las ciencias sociales filipinas, loob se ha explorado de numerosas maneras, como ser una "cueva" del pensamiento filipino, un estado emotivo, un yo verdadero, un centro de la personalidad, un mundo del ser y un valor indígena central (Pe -Púa, 2017). Sin embargo, en la filosofía ética reciente, loob se utiliza a veces en contextos donde puede traducirse acertadamente como “voluntad relacional”, ya que es una voluntad dirigida hacia los demás (Reyes, 2015).
4. Espiritualidad de los niños Donna Thomas: "Los niños y los jóvenes comúnmente tienen experiencias anómalas 'positivas' y 'negativas' que son silenciadas, ignoradas o medicalizadas por 'adultos con autoridad'. Ya sean experiencias anómalas 'positivas' o 'negativas' puede catalizar la autocuración de niños y jóvenes. A través de que los niños alcancen una mayor conciencia de sí mismos y un sentido de intraconexión entre uno mismo, los demás y el mundo”.
5. Espiritualidad artística: Robert K. Johnston afirma que "Una encuesta realizada por George Barna en el cambio de milenio no sólo reveló que el 20 por ciento de los estadounidenses recurren a los "medios de comunicación, las artes y la cultura" como su principal medio de experiencia y expresión espiritual. ..."
6. Experiencias curativas espiritual-psíquicas en el duelo “Por el contrario, la experiencia ha demostrado a los cuidadores pastorales que las personas parecen afrontar mejor la situación si pueden "actualizar" sus experiencias espirituales en tiempos de crisis.
7. T’boli Dream Weaving/T’nalak – Los sueños como fuente de inspiración divina, paralelo a la inspiración trascendental involucrada en la poesía y la profecía. “El oficio de tejer entre los T'boli es una tradición espiritual sagrada... El pueblo T'boli es conocido por ser uno de los grupos etnolingüísticos más creativos y artísticos de Filipinas... Be Lang Dulay, un artista nacional , popularizó el tejido T'nalak con sus más de 100 diseños T'nalak diferentes".
8. Las creencias de los cazadores-recolectores del Ártico en los espíritus animales como "relaciones humanas con el mundo natural..." Erica Hill enfatiza: "Sus pensamientos y acciones establecieron y mantuvieron relaciones con los animales de presa y pueden conceptualizarse de manera más productiva como comportamientos sociales dinámicos integrados dentro del contexto de la vida diaria que como actos rituales privilegiados”.
9. Dra. Ingela Visuri: La espiritualidad y el "caso del autismo de alto funcionamiento" El carácter distintivo de las experiencias de los autistas tiende a ser característicamente "experiencias sensoriales inexplicables": tacto invisible,
Méthode scientifique aristotélicienne appliquée à la spiritualité
Aristote a décrit la méthode scientifique comme
1. Rassemblez les faits
2. Catégoriser les données
3. Analyser les informations
4. Tirer des conclusions
Une catégorisation appropriée n’a pas été effectuée – voici une esquisse préliminaire – dans le contexte du principe de William James « Utilisation pratique ! » C'est là que l'accent est mis sur la spiritualité du « monde réel », en contrepoint de la maxime matérialiste selon laquelle « Toute spiritualité est irréelle » - j'écris sur la spiritualité artistique, la spiritualité de la musique (étonnamment, la spiritualité du deuil et les rêves du défunt qui, en tant que psychologue, observés ne sont pas "inhabituels" et certaines études démontrent qu'ils facilitent la guérison, la spiritualité de la compassion. Récemment, j'ai également écrit sur les rêves comme source d'inspiration divine et sur le tissage des rêves T'boli (et Bla'an) - qui est connu dans le monde entier. -wide pour la créativité textile.
1. Spiritualité de la compassion : The Oxford Handbook on Compassion : « La compassion pour les autres et le soutien social ont une valeur de survie et des avantages pour la santé…. (page 171)
2. Spiritualité musicale Shulkin et Raglan "Notre évolution est étroitement liée à la musique et au corps en tant qu'instrument (par exemple, applaudir). La musique, entre autres choses, contribue à faciliter la coopération sociale et les comportements coordonnés."
3. Prophétie, poésie et spiritualité - Créativité, transcendance : "Le prophète est un poète. Son expérience est connue des poètes. Ce que les poètes appellent inspiration poétique ; les prophètes appellent révélation divine" - Heschel
4. Normes/spiritualité prosociales Kapwa-loob Kapwa et spiritualité relationnelle : K Lagdameo-Santillan « Kapwa est la reconnaissance d'une identité partagée, d'un moi intérieur, partagé avec les autres.
5. Spiritualité des enfants Donna Thomas : « des expériences anormales peuvent catalyser l’auto-
guérison pour les enfants et les jeunes.
6. Spiritualité artistique : Robert K. Johnston - 20 % des Américains se tournent vers « les médias, les arts et la culture » comme principal moyen d'expérience et d'expression spirituelles...."
7. Guérison des expériences spirituelles et psychiques lors du deuil « À l'inverse, l'expérience a montré aux soignants pastoraux que les individus semblent mieux faire face s'ils peuvent « actualiser » leurs expériences spirituelles en temps de crise.
8. T'boli Dream Weaving/T'nalak – Les rêves comme source d'inspiration divine – c'est-à-dire Be Lang Dulay, une artiste nationale, a popularisé le tissage T'nalak avec ses plus de 100 modèles T'nalak différents.
9. Les croyances d'Arctic Hunter Gatherer dans les esprits animaux sont des « relations humaines avec le monde naturel... » dans le contexte du principe d'utilisation pratique de William James.
10. Dr Ingela Visuri : Spiritualité et « Le cas de l'autisme de haut fonctionnement »
11. Etudes-recherches médicales & méta-analyses
Mula sa pananaliksik at mahabang karanasan, madaling makita na ang espiritwalidad ay nasangkot sa mga abstraction: mga kapangyarihan, pagiging perpekto, supernatural, hindi makatotohanan, walang limitasyong kaalaman, mga pang-unawa sa bolang kristal, atbp.
Tumugon si Dr Stephen Farra "Magandang maikling papel - maalalahanin at sa punto: Ang kakulangan ng paniniwala sa "malayang kalooban" (kusang direksyon sa buhay) ay karaniwang humahantong sa isang pakiramdam ng kawalan ng kabuluhan. kawalan ng pag-asa, at hindi etikal na personal na pag-uugali. Ang aming mga paradigma ay ang aming paraan ng pagtugon sa Reality, ngunit ang mga ito ay Hindi Reality. Gaya ng iminumungkahi ni Charles Peck, Jr., naliligaw tayo sa sarili nating abstraction!”
Bagama't nakakainip, - mahalaga ang mga pangunahing siyentipikong pamamaraan tulad ng pagkakategorya.
"Nagiging Tayo ang iniisip natin!" - Buddha Isang Pivotal na Tanong Sinabi ni Dr Farra "Ang aming mga modelo ay nasa katotohanan. Ngunit ang aming mga modelo ay hindi katotohanan!" Iyon ay kasabay ng walang kamatayang pilosopo na si Kant na nangangatwiran na hindi natin nakikita ang tunay na mundo – ngunit “mga representasyon” ng totoong mundo. Katulad nito, si Bargh - mula sa walang malay na pananaliksik - ay nagbibigay-diin sa mga kategorya ng kaisipan at mga pamantayan/stereotypes. Binibigyang-diin ni Jung ang mga simbolo – na sinasabi niyang nasa labas ng mga cognitive appraisal. Ang bottom line ay ang “mga modelo” - at kung paano natin nakikita ang mundo - ay hindi lamang mahalaga at mahahalagang tanong-isyu - ngunit mahalaga.
Kategorya ng Mabunga at Tunay na Salita Spiritualtiy
1. Spirituality of Compassion: The Oxford Handbook on Compassion: “Ang pakikiramay para sa iba at panlipunang suporta ay may halaga ng kaligtasan at mga benepisyo sa kalusugan…. (p. 171)
2. Musical Spirituality - isang quintessential Illustration: Ito ay kapansin-pansin kung gaano karaming mga pag-aaral ng musika bilang espirituwalidad at bilang isang evolutionary adaptive trait na mahalaga sa pag-unlad ng lipunan ng tao. Sina Shulkin at Raglan ay nagmamasid na "Ang aming ebolusyon ay mahigpit na nakatali sa musika at sa katawan bilang isang instrumento (hal., pagpalakpak). Ang musika, bukod sa iba pang mga bagay, ay nakakatulong upang mapadali ang panlipunang kooperatiba at magkakaugnay na pag-uugali."
3. Prophecy, Poetry, & Spirituality - Creativity, Transcendence: "Ang propeta ay isang makata. Ang kanyang karanasan ay kilala ng mga makata. Ang alam ng mga makata bilang patula na inspirasyon; tinawag ng mga propeta ang banal na paghahayag" - Heschel
4. Kapwa-loob pro-social norms/spirituality Kapwa & Relational Spirituality: shared identity, an inner self, shared with others…. ang pagkakaisa ng sarili at ng iba pang Kapwa-loob ay dalawang natatanging aspeto ng kultura sa Pilipinas
Gaya ng obserbasyon ni K Lagdameo-Santillan, sa kanyang artikulo, Roots of Filipino Humanism observes that “Kapwa is a recognition of a shared identity, an inner self, shared with others. Itong Filipino linguistic unity of the self and the other is unique and unlike in most modern languages.”
Sa agham panlipunang Pilipino, gayunpaman, ang loob ay ginalugad sa maraming paraan tulad ng pagiging "kweba" ng kaisipang Pilipino, isang emosyonal na estado, isang tunay na sarili, isang sentro ng personalidad, isang mundo ng pagkatao, at isang pangunahing katutubong halaga (Pe. -Pua, 2017). Gayunpaman, sa kamakailang etikal na pilosopiya, ang loob ay minsan ginagamit sa mga konteksto kung saan ito ay angkop na isalin bilang "relational will" dahil ito ay isang kalooban na nakadirekta sa iba (Reyes, 2015).
4. Espiritwalidad ng mga Bata Donna Thomas: “Ang mga bata at kabataan ay karaniwang may 'positibo' at 'negatibong' maanomalyang karanasan na pinatahimik, binabalewala o pinapa-medikal ng 'mga nasa hustong gulang.' Kung 'positibo' o 'negatibo', maanomalyang karanasan ay maaaring maging sanhi ng pagpapagaling sa sarili para sa mga bata at kabataan. Sa pamamagitan ng mga bata na nakakamit ang higit na kamalayan sa sarili at isang pakiramdam ng intra-connectedness sa pagitan ng sarili, ng iba at ng mundo."
5. Artistic Spirituality: Sinabi ni Robert K. Johnston na "Ang isang poll ni George Barna sa pagpasok ng milenyo ay hindi lamang nagsiwalat na 20 porsiyento ng mga Amerikano ay bumaling sa "media, sining at kultura" bilang kanilang pangunahing paraan ng espirituwal na karanasan at pagpapahayag. ..."
6. Pagpapagaling sa Espirituwal-Psychic na mga Karanasan sa Pagluluksa “Sa kabaligtaran, ipinakita ng karanasan sa mga pastoral na tagapag-alaga na ang mga indibidwal ay tila mas mahusay na makayanan kung maaari nilang "i-actual" ang kanilang mga espirituwal na karanasan sa mga oras ng krisis.
7. T’boli Dream Weaving/T’nalak – Mga panaginip bilang pinagmumulan ng banal na inspirasyon - kahanay ng transendental na inspirasyong kasangkot sa tula at propesiya. “Ang sining ng paghabi sa mga T'boli ay isang sagradong espirituwal na tradisyon.... Kilala ang mga T'boli bilang isa sa pinaka malikhain at masining na etnolinggwistiko na grupo sa Pilipinas....Be Lang Dulay, isang pambansang artista , pinasikat ang paghabi ng T'nalak sa kanyang mahigit 100 iba't ibang disenyo ng T'nalak."
8. Ang Arctic Hunter Gatherer ay naniniwala sa mga espiritu ng hayop bilang "Human relationships with the natural world..." Binigyang-diin ni Erica Hill, "Ang kanilang mga iniisip at pagkilos ay nagtatag at nagpapanatili ng mga relasyon sa mga biktimang hayop at maaaring mas produktibong naisip bilang mga dinamikong panlipunang pag-uugali na nakapaloob sa loob ng konteksto ng pang-araw-araw na buhay kaysa bilang mga gawang may pribilehiyong ritwal.”
9. Dr. Ingela Visuri: Espirituwalidad at "Ang Kaso ng Mataas na gumaganang Autism" na natatanging katangian ng mga karanasan ng mga autistic ay may posibilidad na maging katangian na "hindi maipaliwanag na pandama na ex.periences" - invisible touch, invisible presence (i.e., mga katawan), at maging mga haka-haka na kaibigan. Ang kakaibang katangiang iyon ay malamang na magmumula sa well know deficit sa maraming autistic sa pagproseso ng mga social signal - na halos tiyak na magkakaroon ng intrinsic physiological rewards sa pagproseso. Kaya , ang "praktikal na paggamit" ay magiging isang kabayarang pag-uugali para sa kakulangan sa mga prosesong panlipunan.
10. Mga medikal na pag-aaral-pananaliksik at meta-analyses sa Pargament's Summarization. Sipi mula sa meta-analysis ni Dr. Harold Koenig Religion, Spirituality, and Medicine: Research Findings and Implications for Clinical Practice Harold G. Koenig, MD
"Ang isang lumalagong pangkat ng siyentipikong pananaliksik ay nagmumungkahi ng mga koneksyon sa pagitan ng relihiyon, espirituwalidad, at kapwa mental at pisikal na kalusugan. Ang mga natuklasan ay partikular na malakas sa mga pasyente na may malubha o malalang sakit na nagkakaroon ng nakababahalang sikolohikal at panlipunang mga pagbabago....... Ang pagpapagamot lamang ng isang medikal na diagnosis o isang sakit, nang hindi isinasaalang-alang ang taong may sakit, ay hindi na katanggap-tanggap."
T’nalak is a traditional hand-woven cloth indigenous to the T’boli people from the Cotabato region. It is woven in order to celebrate and pay tribute to major life events such as birth, life, marriage, or death within the community. The cloth is woven from abaca fibers and is naturally dyed from bark, roots, and certain plants. The fabric undergoes a unique tie-dye process where it is tied in specific knots measured by finger or knuckle length, and dipped in dyes in order to create ornate patterns that indicate precision in craftsmanship. This is denoted by a distinctive tri-color scheme; the background is painted black while the pattern is white, which is then tinted predominantly with shades of red. However, it is not unusual to see creative variations in such a traditional pattern......
The T’nalak reflects core themes that can be used to understand Filipino American studies, including bayanihan and damay, which are examples of strong community partnership as participant or recipient. The whole process of T’nalak weaving, from dyeing to weaving, is descended from generation to generation of maternal relatives that necessitated a community of woven fabrics and traditional plant based-dying in order to sustain the tradition of T’nalak weaving. By creating specific coloration and subsets of T’nalak, it also provides signs of Filipino cultural identity, rank, and status.......Additionally, T’nalak weaving often became a substitute for income, as bartering with it increased over the years. Local and overseas work made those who stayed at home rely on cultural ingenuity in order to sustain their family.
Come sottolinea RC Henry: “Gli osservatori creano realtà e verità!” Ciò è vero per la fissazione materialista della quantificazione e della ristretta realtà molecolare.
“L’arte della tessitura tra i T’boli è una tradizione spirituale sacra. Si ritiene che i disegni provengano da Fu Dalu, lo spirito dell'Abaca [materiale per stoffa] (p.214). Il popolo T'boli è noto per essere uno dei gruppi etnolinguistici più creativi e artistici delle Filippine (Cudera et al., 2020). Tra le diverse forme d'arte T'boli, T'nalak è una delle più popolari e ammirate in tutto il mondo.
T'nalak è un tradizionale tessuto tessuto a mano originario del popolo T'boli della regione di Cotabato. È tessuto per celebrare e rendere omaggio ai principali eventi della vita come la nascita, la vita, il matrimonio o la morte all'interno della comunità. Il tessuto è tessuto con fibre di abaca ed è tinto naturalmente con corteccia, radici e alcune piante. Il tessuto viene sottoposto a un esclusivo processo di tintura a punto in cui viene legato con nodi specifici misurati dalla lunghezza delle dita o delle nocche e immerso nei coloranti per creare motivi decorati che indicano precisione nella lavorazione artigianale. Ciò è indicato da un caratteristico schema tricolore; lo sfondo è dipinto di nero mentre il disegno è bianco, che viene poi colorato prevalentemente con sfumature di rosso. Tuttavia, non è insolito vedere variazioni creative in un modello così tradizionale...
Il T’nalak riflette temi fondamentali che possono essere utilizzati per comprendere gli studi filippino-americani, tra cui bayanihan e damay, che sono esempi di forte partnership comunitaria come partecipante o destinatario. L'intero processo di tessitura T'nalak, dalla tintura alla tessitura, discende da generazione in generazione di parenti materni che necessitavano di una comunità di tessuti e di una tintura tradizionale a base vegetale per sostenere la tradizione della tessitura T'nalak. Creando colorazioni e sottoinsiemi specifici di T'nalak, fornisce anche segni di identità, rango e status culturale filippino. Inoltre, la tessitura di T'nalak divenne spesso un sostituto del reddito, poiché il baratto con essa aumentò nel corso degli anni. gli anni. Il lavoro locale e estero ha fatto sì che coloro che sono rimasti a casa si affidassero all’ingegno culturale per sostenere la propria famiglia.
Les T’boli avaient des vues similaires. « Fu, l'esprit de la terre, a un double caractère. Parfois bienveillant, ce Fu aidait les gens, en particulier les agriculteurs, en les bénissant avec des récoltes abondantes ou en guérissant le membre malade d'une famille, malveillant, à d'autres moments, que Fu provoque des maladies et détruit les récoltes. La compréhension de la dualité des caractéristiques de l’esprit donne à chaque T’boli un respect pour l’environnement qui s’étend aux différents éléments qui communient avec lui. En fait, les arbres, les animaux et l’eau ne sont pas considérés comme de simples éléments mais comme d’autres entités spirituelles [vivantes].
Ce système de croyance les guide à communier avec la nature et toutes les entités qui en coexistent. De cette croyance, ils ancrent leur respect et leur considération envers tout ce qui existe. Ils conservent, protègent et gèrent leurs ressources naturelles comme ils traitent leurs relations les uns avec les autres. Ils construisent et renforcent leur relation avec les esprits en prenant soin de ses manifestations, des choses qui existent, du monde physique » [p.202 - Danse avec les tisse-rêves : Un discours narratif des T'bolis du sud des Philippines janvier 2021 Emmanuel Villoria Hernani, Ma Rosita Ampoyas Hernani, Delmo Amfan Dulay)
La religion Ho’omana reconnaît en fait trois types ou niveaux différents d’« esprit », ce qui serait à peu près équivalent à la hiérarchie corps-esprit-esprit de Pythagore. L'esprit unihipilior, ou âme inférieure, est assimilé au « corps physique », l'esprit uhane peut être compris comme « l'esprit », tandis que l'âme « aumakua » serait l'âme supérieure ou « l'esprit ». Le mot « aumakua » pourrait peut-être serait-il mieux traduit par « esprit ancestral totalement digne de confiance ». Il convient de noter que, dans la culture polynésienne, ainsi que dans la plupart des autres systèmes de croyances sociétales primitives, les êtres humains avaient une « âme » et le folklore sur les fantômes d’hommes décédés ou « esprits » et les apparitions étaient des récits fréquemment entendus.
La religion polynésienne-hawaïenne était une religion dualiste dans laquelle chaque force de la nature avait une contrepartie concurrente. Même si une personne peut obtenir du mana grâce à la droiture (pono = actes justes), elle peut également obtenir du mana par la guerre et la violence. Dans leur religion, Ku, le dieu de la guerre et des dirigeants, était contrebalancé par Lono, le dieu de la paix et de la fertilité. Hawaï était unique dans la culture polynésienne en matière de culte des dieux. Un auteur a noté qu’Hawaï était une île ou un territoire très riche et que la richesse créait une raison ou une justification pour les combats – ce qui pourrait expliquer sa caractéristique unique d’une religion avec des dieux et des déesses.
En outre, le paradigme corps-esprit-esprit se retrouve également dans la Bible chrétienne : « Maintenant, que le Dieu de paix lui-même vous sanctifie complètement, et que tout votre esprit, votre âme et votre corps restent irréprochables à la venue de notre Seigneur Jésus. Christ » (1 Thessaloniciens 5 :23). De plus, dans Hébreux, la Bible déclare : « Car la parole de Dieu est vivante et active, plus tranchante qu'une épée à deux tranchants, perçant jusqu'à la division de l'âme et de l'esprit, des articulations et des moelles, et discernant les pensées et les intentions de chacun. le cœur » (Hébreux 4 :12). En plus de cela, la science médicale moderne a récemment revitalisé l’idée du corps-esprit-esprit.
Ang mga T'boli ay may katulad na pananaw. “Ang Fu, ang diwa ng lupa, ay may dalawahang katangian. Kung minsan ay mabait, na si Fu ay tutulong sa mga tao lalo na sa mga magsasaka sa pamamagitan ng pagpapala sa kanila ng masaganang ani o pagpapagaling sa maysakit na miyembro ng isang pamilya, masama, sa ibang pagkakataon, na si Fu ay nagdudulot ng sakit at sumisira ng mga pananim. Ang pag-unawa sa duality ng mga katangian ng espiritu ay nagbibigay ng paggalang sa bawat T'boli sa kapaligiran na umaabot sa iba't ibang elemento na nakikipag-ugnayan dito. Sa katunayan, ang mga puno, hayop, at tubig ay hindi itinuturing na mga elemento lamang kundi iba pang espirituwal na [nabubuhay] na mga nilalang.
Ang sistema ng paniniwalang ito ay gumagabay sa kanila na makipag-ugnayan sa kalikasan at sa lahat ng nilalang na magkakasamang umiiral mula rito. Mula sa paniniwalang ito, iniangkla nila ang kanilang paggalang at paggalang sa lahat ng bagay na umiiral. Pinangangalagaan, pinoprotektahan, at pinangangasiwaan nila ang kanilang mga likas na yaman tulad ng kung paano nila tinatrato ang kanilang relasyon sa isa't isa. Binubuo at pinalalakas nila ang kanilang relasyon sa mga espiritu sa pamamagitan ng pangangalaga sa mga pagpapakita nito, ang mga bagay na umiiral, ang pisikal na mundo” [p.202 - Dancing With the Dreamweavers: A Narrative Discourse of the T'bolis of the Southern Philippines January 2021 Emmanuel Villoria Hernani, Ma Rosita Ampoyas Hernani, Delmo Amfan Dulay)
Ang relihiyong Ho’omana ay talagang kinikilala ang tatlong magkakaibang uri o antas ng “espiritu,” na halos katumbas ng hierarchy ng Body-Mind-Spirit ng Pythagoras. Ang unihipilior na espiritu, o mas mababang kaluluwa, ay katumbas ng 'pisikal na katawan,' ang espiritu ng uhane ay maaaring maunawaan bilang 'isip,' habang ang 'aumakua na kaluluwa ay ang mas mataas na kaluluwa o 'espiritu.' Ang salitang, 'aumakua, ay maaaring marahil ay pinakamahusay na isinalin bilang "talagang mapagkakatiwalaang espiritu ng ninuno." Dapat pansinin na, sa kulturang Polynesian, gayundin sa karamihan ng iba pang primitive na sistema ng paniniwala sa lipunan, ang mga tao ay may "kaluluwa" at alamat tungkol sa mga multo ng mga namatay na tao o "mga espiritu" at mga aparisyon ay madalas na naririnig na mga kuwento.
Ang relihiyong Polynesian-Hawaiian ay isang dualistic na relihiyon kung saan para sa bawat puwersa sa kalikasan ay may nakikipagkumpitensyang katapat. Habang ang isang tao ay maaaring makamit ang mana sa pamamagitan ng katuwiran (pono = right acts), ang isang tao ay maaari ding makakuha ng mana sa pamamagitan ng digmaan at karahasan. Sa kanilang relihiyon, si Ku, ang diyos ng digmaan at mga pinuno, ay binalanse ni Lono, ang diyos ng kapayapaan at pagkamayabong. Ang Hawaii ay natatangi sa kultura ng Polynesian sa pagsamba sa mga diyos. Nabanggit ng isang may-akda na ang Hawaii ay isang napakayamang isla o teritoryo at ang kayamanan ay lumikha ng dahilan o katwiran para sa pakikipaglaban - na maaaring ipaliwanag ang kakaibang katangian nito ng isang relihiyon na may mga diyos at diyosa.
Higit pa rito, ang paradigma ng katawan-isip-espiritu ay matatagpuan din sa Kristiyanong Bibliya: “Ngayon, lubusang pabanalin nawa kayo ng Diyos ng kapayapaan mismo, at panatilihing walang kapintasan ang inyong buong espiritu at kaluluwa at katawan sa pagdating ng ating Panginoong Jesus. Kristo” (1 Tesalonica 5:23). Gayundin, sa Hebreo ay sinasabi ng Bibliya, “Sapagkat ang salita ng Diyos ay buhay at masigla, matalas kaysa alinmang tabak na may dalawang talim, na tumatagos hanggang sa paghihiwalay ng kaluluwa at espiritu, ng mga kasukasuan at ng utak, at kumikilala ng mga pag-iisip at mga hangarin ng ang puso” (Hebreo 4:12). Higit pa rito, ang modernong medikal na agham ay kamakailang nagpasigla sa ideya ng body-mind-spirt.
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Mana is impersonal and sacred. One ‘has’ or possesses mana, which confers upon the person an influence, authority, or ability to perform. Famously, the Hawaiian native warriors killed Captain Cook, and then, the Hawaiian natives refused to return the bones of Captain Cook to his crew because the bones contained his mana. It should be noted that the quality of mana is not limited to individuals. Peoples, organizations, and even physical locations as well as inanimate objects may also possess mana. In Māori culture, for instance, mana tangata consists of authority derived from ancestors (genealogy), while mana huaanga consists of authority achieved through gift giving which creates reciprocal obligations. The focus of these two types of mana is on personal prestige and political power. It is important to consider that this conception of mana in Māori creates a justification for certain types of ‘political’ behavior such as gift giving, and as such the religious ideology of mana provides a social structure. As Clifford Geertz observed, ideologies are “a model of, and a model for!” Religious beliefs provide structure for society and groups.
The T’boli had similar views. “Fu, the spirit of the land, has a dual character. At times benevolent, that Fu would help people especially farmers by blessing them with bountiful harvests or healing the sick member of a family, malevolent, in other times, that Fu causes illness and destroys crops. Understanding on the duality of the spirit’s characteristics gives each T’boli reverence to the environment that extends to the different elements that communes with it. In fact, trees, animals, and water are not considered as mere elements but other spiritual [living] entities.
This belief system guides them to commune with nature and all entities that co-exist from it. From this belief, they anchor their respect and regard to all things that exist. They conserve, protect, and manage their natural resources like how they treat their relationship to each other. They build and strengthens their relationship with the spirits by taking care of its manifestations, the things that exists, the physical world” [p.202 - Dancing With the Dreamweavers: A Narrative Discourse of the T'bolis of the Southern Philippines January 2021 Emmanuel Villoria Hernani, Ma Rosita Ampoyas Hernani, Delmo Amfan Dulay)
The Ho’omana religion actually recognizes three different types or levels of “spirit,” which would be roughly equivalent to the Body-Mind-Spirit hierarchy of Pythagoras. The unihipilior spirit, or lower soul, equates with the ‘physical body,’ the uhane spirit can be understood as the ‘mind,’ while the 'aumakua soul would be the higher soul or ‘spirit.’ The word, 'aumakua, could perhaps be best translated as "utterly trustworthy ancestral spirit." It should be noted that, in Polynesian culture, as well as most other primitive societal belief systems, human beings had “souls” and folklore about the ghosts of deceased men or “spirits” and apparitions were frequently heard tales.
The Polynesian-Hawaiian religion was a dualistic religion in which for every force in nature there was a competing counterpart. While a person could achieve mana through righteousness (pono = right acts), a person could also obtain mana through war and violence. In their religion, Ku, the god of war and rulers, was balanced by Lono, the god of peace and fertility. Hawaii was unique in the Polynesian culture in the worship of gods. One author noted that Hawaii was a very rich island or territory and that wealth created a reason or justification for fighting – which might explain its unique characteristic of a religion with gods and goddesses.
Furthermore, the body-mind-spirit paradigm is also found in the Christian Bible as well: “Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ” (1 Thessalonians 5:23). Also, in Hebrews the Bible states, “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart” (Hebrews 4:12). On top of that, modern medical science has recently revitalized the idea of body-mind-spirt.
Los T'boli tenían puntos de vista similares. “Fu, el espíritu de la tierra, tiene un carácter dual. A veces es benevolente, que Fu ayudaría a las personas, especialmente a los agricultores, bendiciéndolos con cosechas abundantes o curando al miembro enfermo de una familia; en otras ocasiones, malévolo, que Fu causa enfermedades y destruye las cosechas. La comprensión de la dualidad de las características del espíritu otorga a cada T'boli una reverencia por el entorno que se extiende a los diferentes elementos que comulgan con él. De hecho, los árboles, los animales y el agua no se consideran meros elementos sino otras entidades espirituales [vivientes].
Este sistema de creencias los guía a estar en comunión con la naturaleza y todas las entidades que coexisten en ella. A partir de esta creencia, anclan su respeto y consideración por todas las cosas que existen. Conservan, protegen y gestionan sus recursos naturales de la misma manera que tratan su relación entre sí. Construyen y fortalecen su relación con los espíritus cuidando sus manifestaciones, las cosas que existen, el mundo físico” [p.202 - Bailando con los tejedores de sueños: un discurso narrativo de los T'bolis del sur de Filipinas Enero 2021 Emmanuel Villoria Hernani, Ma Rosita Ampoyas Hernani, Delmo Amfan Dulay)
La religión Ho'omana en realidad reconoce tres tipos o niveles diferentes de "espíritu", lo que sería más o menos equivalente a la jerarquía Cuerpo-Mente-Espíritu de Pitágoras. El espíritu unihipilior, o alma inferior, se equipara con el "cuerpo físico", el espíritu uhane puede entenderse como la "mente", mientras que el alma "aumakua sería el alma superior o "espíritu". La palabra, 'aumakua, podría quizás la mejor traducción sería "espíritu ancestral absolutamente digno de confianza". Cabe señalar que, en la cultura polinesia, así como en la mayoría de los otros sistemas de creencias sociales primitivos, los seres humanos tenían "almas" y el folclore sobre los fantasmas de hombres fallecidos o "espíritus" y las apariciones eran cuentos frecuentemente escuchados.
La religión polinesia-hawaiana era una religión dualista en la que para cada fuerza de la naturaleza había una contraparte en competencia. Si bien una persona puede obtener maná a través de la rectitud (pono = actos correctos), también puede obtener maná a través de la guerra y la violencia. En su religión, Ku, el dios de la guerra y los gobernantes, estaba equilibrado por Lono, el dios de la paz y la fertilidad. Hawaii era única en la cultura polinesia en el culto a los dioses. Un autor señaló que Hawaii era una isla o territorio muy rico y que la riqueza creaba una razón o justificación para luchar, lo que podría explicar su característica única de una religión con dioses y diosas.
Además, el paradigma cuerpo-mente-espíritu también se encuentra en la Biblia cristiana: “Y el mismo Dios de paz os santifique por completo, y todo vuestro espíritu, alma y cuerpo, sea guardado irreprensible en la venida de nuestro Señor Jesús. Cristo” (1 Tesalonicenses 5:23). Además, en Hebreos la Biblia dice: “Porque la palabra de Dios es viva y eficaz, más cortante que toda espada de dos filos, y penetra hasta dividir el alma y el espíritu, las coyunturas y los tuétanos, y discierne los pensamientos y las intenciones de los demás”. el corazón” (Hebreos 4:12). Además de eso, la ciencia médica moderna ha revitalizado recientemente la idea de cuerpo-mente-espíritu.
La comunicación emocional es vital para gran parte de la comunicación social y política eficaz. Sería obvio que es poco probable que cualquier político que se comunique completamente en un tono de voz plano, sin emociones y sin expresiones faciales obtenga muchos votos. Sin comunicación emocional, sería posible que la propia empresa dejara de funcionar de manera efectiva. Los procesos muy básicos y fundamentales del cerebro humano dependen de las emociones y de los procesos no conscientes. La amígdala, la región del cerebro responsable de procesar las reacciones de miedo, es una región central del cerebro que es muy emocional. Además, los recuerdos parecen estar priorizados por las emociones y el contenido emocional. El curso ordinario de los acontecimientos del día a día tiende a ser priorizado por necesidades, motivaciones y deseos, procesos todos fuertemente imbuidos de contenido emocional.
Bukod sa pagiging mahalaga para sa atensyon, ang mga emosyon ay napakahalaga din sa mga function ng memorya. Eric Klinger talks tungkol sa kahalagahan at ang papel na ginagampanan ng mga emosyon sa pagganyak: "Ang damdamin ay may kaugnayan sa layunin striving, layunin, at kahulugan sa hindi bababa sa dalawang pangunahing paraan. Una, ito ang bumubuo sa sukdulang sistema para sa pagsusuri. Kaya ito ang batayan para sa halaga, na siya namang tumutukoy kung ano ang pinagsisikapan ng mga tao; at ito ang panloob na code para maranasan ang mga hangarin na layunin bilang maayos o masama. Pangalawa, ito ay kaakibat ng pagpoproseso ng nagbibigay-malay - halimbawa, sa atensyon, paggunita, nilalaman ng pag-iisip, at nilalaman ng panaginip - at maaaring kailanganin para mabilis na mapansin at maproseso ang mga kaganapan sa ating paligid at sa loob natin. Sa pangalawang tungkulin, tinutukoy nito ang panloob na karanasan ng mga tao at ang kanilang mga kahulugan sa mundo sa kanilang paligid." (Quest p.34) Ibig sabihin, ang mga emosyon ay isang makabuluhang, kung hindi pangunahin, na nag-aambag sa "sistema" ng pagsusuri o istraktura ng halaga para sa kahulugan at layunin. Pangalawa, hinuhubog ng emosyon ang pananaw sa mundo ng isang tao.
Perspective: Detrimental health effects of academic ideologies, abstractions, and maladaptive stereotypes – from research on Free Will
Research by Kathleen Vohs and Jonathan Schooler showed that “It seems that when people stop believing they are free agents; they stop seeing themselves as blameworthy for their actions. Consequently, they act less responsibly and give in to their baser instincts. Vohs emphasized that this result is not limited to the contrived conditions of a lab experiment. “You see the same effects with people who naturally believe more or less in free will,” she said.
“Further studies by Baumeister and colleagues have linked a diminished belief in free will to stress, unhappiness, and a lesser commitment to relationships. They found that when subjects were induced to believe that “all human actions follow from prior events and ultimately can be understood in terms of the movement of molecules,” those subjects came away with a lower sense of life’s meaningfulness. Early this year, other researchers published a study showing that a weaker belief in free will correlates with poor academic performance…….
Fallacy - False Premise “There is no psychology of groups” excerpt friom recent soc psych Textbook “Psychologists who study groups approach the idea of a group as an entity only very gingerly. The field, or members of the field, apparently still feel the sting of Allport’s (1927) remonstration of those who were attracted to McDougall’s idea of “group mind.” (Markus et al -."Culture and" basic" psychological principles." (1996)).
Brian J McVeigh, an anthropologist, author and expert on Japanese culture, recently observed that the statement “There are no psychologies of groups” is an example of “extreme individualism” David Hay, a Christian theologian, actually coined the phrase “extreme individualism.” Virgilio Enriquez also remarks that western extreme individualism is unhealthy and a threat to Filipino culture – specifically the kapwa–loob (shared identity) values.
Of course, “what we think” is shaped to a large degree by what we are “taught.” Being that “The psychology of groups” is – as Brain McVeigh observed – a form of “extreme individualism – then it must be viewed as an antisocial academic norm! – unhealthy, unscientific, and destructive
On top of that, the recent research into the uncosncious has a built in theory of "automated socail perception and social consciousness.
In each of these [identities-roles] there is stored implicit and ingrained knowledge about appropriate values and behaviors, likes and dislikes, ways of being.
A. Three main forms of automatic self-regulation are identified: an automatic effect of perception on action, the automatic pursuit of a goal and a continuous automatic evaluation of one's experience. Based on the accumulated evidence, the authors conclude that these various non-conscious mental systems shoulder the lion's share of the self-regulatory burden, thereby keeping the individual grounded in their current environment.
B. Mental categories are absolutely essential for simplifying and understanding the information-rich environment, …
C. The express link between perception [of the environment] and action likely exists for a good adaptive reason, such as creating appropriate behavioral preparations in the absence of conscious guidance and monitoring.
D. “The idea that social perception is a largely automated psychological phenomenon is now widely accepted.”
Our identities are multifaceted – mother, musician, teacher, yoga enthusiast, NASCAR fan. In each of these [identities] there is stored implicit and ingrained knowledge about appropriate values and behaviors, likes and dislikes, ways of being.
Perspective : Effets néfastes sur la santé des idéologies universitaires, des abstractions et des stéréotypes inadaptés – à partir de la recherche sur le libre arbitre
Les recherches menées par Kathleen Vohs et Jonathan Schooler ont montré que « il semble que lorsque les gens cessent de croire, ils sont des agents libres ; ils cessent de se considérer comme coupables de leurs actes. Par conséquent, ils agissent de manière moins responsable et cèdent à leurs instincts les plus bas. Vohs a souligné que ce résultat ne se limite pas aux conditions artificielles d’une expérience en laboratoire. « On constate les mêmes effets chez les personnes qui croient naturellement plus ou moins au libre arbitre », a-t-elle déclaré.
« D'autres études menées par Baumeister et ses collègues ont établi un lien entre une diminution de la croyance dans le libre arbitre et le stress, le malheur et un moindre engagement dans les relations. Ils ont découvert que lorsque les sujets étaient amenés à croire que « toutes les actions humaines découlent d’événements antérieurs et peuvent finalement être comprises en termes de mouvement de molécules », ces sujets repartaient avec un sens moindre du sens de la vie. Au début de cette année, d'autres chercheurs ont publié une étude montrant qu'une croyance plus faible dans le libre arbitre est en corrélation avec de mauvais résultats scolaires…….
Erreur - Fausse prémisse « Il n'y a pas de psychologie des groupes » Extrait d'un récent manuel de psychologie sociale « Les psychologues qui étudient les groupes n'abordent l'idée d'un groupe en tant qu'entité qu'avec beaucoup de précaution. Le domaine, ou les membres du domaine, ressentent apparemment encore l’aiguillon des remontrances d’Allport (1927) à l’égard de ceux qui étaient attirés par l’idée de « l’esprit de groupe » de McDougall. (Markus et al - "Culture et principes psychologiques" de base "." (1996)).
Brian J McVeigh, anthropologue, auteur et expert de la culture japonaise, a récemment observé que la déclaration « Il n'y a pas de psychologie de groupe » est un exemple d'« individualisme extrême ». David Hay, un théologien chrétien, a en fait inventé l'expression « individualisme extrême ». » Virgilio Enriquez remarque également que l’individualisme extrême occidental est malsain et constitue une menace pour la culture philippine – en particulier les valeurs kapwa-loob (identité partagée).
Bien sûr, « ce que nous pensons » est façonné dans une large mesure par ce qu’on nous « enseigne ». Étant donné que « la psychologie des groupes » est – comme l’a observé Brain McVeigh – une forme « d’individualisme extrême », elle doit alors être considérée comme une norme académique antisociale ! – malsain, non scientifique et destructeur
En plus de cela, les recherches récentes sur l’inconscient s’appuient sur une théorie intégrée de « la perception sociale automatisée et de la conscience sociale ».
Dans chacune de ces [identités-rôles] sont stockées des connaissances implicites et enracinées sur les valeurs et les comportements appropriés, les goûts et les aversions, les manières d'être.
A. Trois formes principales d'autorégulation automatique sont identifiées : un effet automatique de la perception sur l'action, la poursuite automatique d'un objectif et une évaluation automatique continue de son expérience. Sur la base des preuves accumulées, les auteurs concluent que ces divers systèmes mentaux non conscients assument la part du lion du fardeau de l'autorégulation, gardant ainsi l'individu ancré dans son environnement actuel.
B. Les catégories mentales sont absolument essentielles pour simplifier et comprendre l’environnement riche en informations,…
C. Le lien explicite entre la perception [de l'environnement] et l'action existe probablement pour une bonne raison adaptative, comme la création de préparations comportementales appropriées en l'absence d'orientation et de surveillance conscientes.
D. « L’idée selon laquelle la perception sociale est un phénomène psychologique largement automatisé est désormais largement acceptée. »
Nos identités sont multiples : mère, musicienne, enseignante, passionnée de yoga, fan de NASCAR. Dans chacune de ces [identités] sont stockées des connaissances implicites et enracinées sur les valeurs et les comportements appropriés, les goûts et les aversions, les manières d'être.
Errore - Falsa premessa “Non esiste una psicologia dei gruppi” estratto da un recente libro di testo di soc psych “Gli psicologi che studiano i gruppi si avvicinano all'idea di gruppo come entità solo con molta cautela. Il campo, o i membri del campo, apparentemente sentono ancora il dolore della rimostranza di Allport (1927) nei confronti di coloro che erano attratti dall’idea di “mente di gruppo” di McDougall. (Markus et al -."Cultura e principi psicologici" fondamentali." (1996)).
Brian J McVeigh, antropologo, autore ed esperto di cultura giapponese, ha recentemente osservato che l’affermazione “Non esistono psicologie di gruppo” è un esempio di “individualismo estremo”. David Hay, un teologo cristiano, ha infatti coniato la frase “individualismo estremo”. " Virgilio Enriquez sottolinea inoltre che l’individualismo estremo occidentale è malsano e rappresenta una minaccia per la cultura filippina, in particolare per i valori kapwa-loob (identità condivisa).
Naturalmente, “ciò che pensiamo” è modellato in larga misura da ciò che ci viene “insegnato”. Dato che “La psicologia dei gruppi” è – come ha osservato Brain McVeigh – una forma di “individualismo estremo – allora deve essere vista come una norma accademica antisociale! – malsano, non scientifico e distruttivo
Oltre a ciò, la recente ricerca sull’inconscio ha una teoria incorporata della “percezione sociale automatizzata e della coscienza sociale”.
In ciascuna di queste [identità-ruoli] è immagazzinata una conoscenza implicita e radicata sui valori e comportamenti appropriati, simpatie e antipatie, modi di essere.
R. Si individuano tre forme principali di autoregolamentazione automatica: un effetto automatico della percezione sull'azione, il perseguimento automatico di un obiettivo e una valutazione automatica continua della propria esperienza. Sulla base delle prove accumulate, gli autori concludono che questi vari sistemi mentali non consci si fanno carico della parte del leone del carico di autoregolamentazione, mantenendo così l’individuo radicato nel suo ambiente attuale.
B. Le categorie mentali sono assolutamente essenziali per semplificare e comprendere l’ambiente ricco di informazioni, …
C. Il collegamento esplicito tra percezione [dell'ambiente] e azione probabilmente esiste per una buona ragione adattiva, come la creazione di adeguate preparazioni comportamentali in assenza di guida e monitoraggio consapevoli.
D. “L’idea che la percezione sociale sia un fenomeno psicologico in gran parte automatizzato è ormai ampiamente accettata”.
Le nostre identità sono molteplici: madre, musicista, insegnante, appassionata di yoga, fan della NASCAR. In ciascuna di queste [identità] è immagazzinata una conoscenza implicita e radicata sui valori e comportamenti appropriati, simpatie e antipatie, modi di essere.
Fallacy - False Premise “There is no psychology of groups” excerpt friom recent soc psych Textbook “Psychologists who study groups approach the idea of a group as an entity only very gingerly. The field, or members of the field, apparently still feel the sting of Allport’s (1927) remonstration of those who were attracted to McDougall’s idea of “group mind.” (Markus et al -."Culture and" basic" psychological principles." (1996)).
Brian J McVeigh, an anthropologist, author and expert on Japanese culture, recently observed that the statement “There are no psychologies of groups” is an example of “extreme individualism” David Hay, a Christian theologian, actually coined the phrase “extreme individualism.” Virgilio Enriquez also remarks that western extreme individualism is unhealthy and a threat to Filipino culture – specifically the kapwa–loob (shared identity) values.
Of course, “what we think” is shaped to a large degree by what we are “taught.” Being that “The psychology of groups” is – as Brain McVeigh observed – a form of “extreme individualism – then it must be viewed as an antisocial academic norm! – unhealthy, unscientific, and destructive
On top of that, the recent research into the uncosncious has a built in theory of "automated socail perception and social consciousness.
In each of these [identities-roles] there is stored implicit and ingrained knowledge about appropriate values and behaviors, likes and dislikes, ways of being.
A. Three main forms of automatic self-regulation are identified: an automatic effect of perception on action, the automatic pursuit of a goal and a continuous automatic evaluation of one's experience. Based on the accumulated evidence, the authors conclude that these various non-conscious mental systems shoulder the lion's share of the self-regulatory burden, thereby keeping the individual grounded in their current environment.
B. Mental categories are absolutely essential for simplifying and understanding the information-rich environment, …
C. The express link between perception [of the environment] and action likely exists for a good adaptive reason, such as creating appropriate behavioral preparations in the absence of conscious guidance and monitoring.
D. “The idea that social perception is a largely automated psychological phenomenon is now widely accepted.”
Our identities are multifaceted – mother, musician, teacher, yoga enthusiast, NASCAR fan. In each of these [identities] there is stored implicit and ingrained knowledge about appropriate values and behaviors, likes and dislikes, ways of being.
Perspectiva: Efectos perjudiciales para la salud de ideologías académicas, abstracciones y estereotipos desadaptativos: de la investigación sobre el libre albedrío
La investigación realizada por Kathleen Vohs y Jonathan Schooler demostró que “parece que cuando la gente deja de creer que es agente libre; dejan de verse a sí mismos como culpables de sus acciones. En consecuencia, actúan de manera menos responsable y ceden a sus instintos más básicos. Vohs enfatizó que este resultado no se limita a las condiciones artificiales de un experimento de laboratorio. "Se ven los mismos efectos en personas que naturalmente creen más o menos en el libre albedrío", dijo.
“Estudios adicionales realizados por Baumeister y sus colegas han relacionado una menor creencia en el libre albedrío con el estrés, la infelicidad y un menor compromiso con las relaciones. Descubrieron que cuando se inducía a los sujetos a creer que “todas las acciones humanas se derivan de eventos anteriores y, en última instancia, pueden entenderse en términos del movimiento de moléculas”, esos sujetos salían con una sensación más baja del significado de la vida. A principios de este año, otros investigadores publicaron un estudio que muestra que una creencia más débil en el libre albedrío se correlaciona con un bajo rendimiento académico...
Falacia - Premisa falsa “No existe una psicología de grupos” extracto de un reciente libro de texto de psicología social “Los psicólogos que estudian grupos abordan la idea de un grupo como una entidad sólo con mucha cautela. El campo, o los miembros del campo, aparentemente todavía sienten el aguijón de la protesta de Allport (1927) contra aquellos que se sintieron atraídos por la idea de McDougall de “mente de grupo”. (Markus et al -."Cultura y principios psicológicos" básicos." (1996)).
Brian J. McVeigh, antropólogo, autor y experto en cultura japonesa, observó recientemente que la afirmación “No hay psicologías de grupos” es un ejemplo de “individualismo extremo”. David Hay, un teólogo cristiano, de hecho acuñó la frase “individualismo extremo”. " Virgilio Enríquez también señala que el individualismo extremo occidental no es saludable y es una amenaza para la cultura filipina, específicamente los valores kapwa-loob (identidad compartida).
Por supuesto, “lo que pensamos” está determinado en gran medida por lo que nos “enseñan”. Siendo que “La psicología de grupos” es – como observó Brain McVeigh – una forma de “individualismo extremo”, ¡entonces debe ser vista como una norma académica antisocial! – insalubre, poco científico y destructivo
Además de eso, la investigación reciente sobre el inconsciente tiene una teoría incorporada de "percepción social y conciencia social automatizadas".
En cada una de estas [identidades-roles] hay almacenado un conocimiento implícito y arraigado sobre valores y comportamientos apropiados, gustos y disgustos, formas de ser.
R. Se identifican tres formas principales de autorregulación automática: un efecto automático de la percepción sobre la acción, la búsqueda automática de una meta y una evaluación automática continua de la propia experiencia. Basándose en la evidencia acumulada, los autores concluyen que estos diversos sistemas mentales no conscientes soportan la mayor parte de la carga de autorregulación, manteniendo así al individuo anclado en su entorno actual.
B. Las categorías mentales son absolutamente esenciales para simplificar y comprender el entorno rico en información...
C. El vínculo expreso entre la percepción [del entorno] y la acción probablemente existe por una buena razón adaptativa, como la creación de preparativos conductuales apropiados en ausencia de una guía y un seguimiento conscientes.
D. “La idea de que la percepción social es un fenómeno psicológico en gran medida automatizado ahora está ampliamente aceptada”.
Nuestras identidades son multifacéticas: madre, músico, profesora, entusiasta del yoga, fanática de NASCAR. En cada una de estas [identidades] hay almacenado un conocimiento implícito y arraigado sobre valores y comportamientos apropiados, gustos y disgustos, formas de ser.
"El conocimiento adecuado mapea o refleja las realidades del mundo real". K Gergen Un mapa sin una teoría conceptual adecuada de la conciencia social y la espiritualidad es un modelo distorsionado y enfermizo.
Falacia - Premisa falsa “No existe una psicología de grupos” extracto de un reciente libro de texto de psicología social “Los psicólogos que estudian grupos abordan la idea de un grupo como una entidad sólo con mucha cautela. El campo, o los miembros del campo, aparentemente todavía sienten el aguijón de la protesta de Allport (1927) contra aquellos que se sintieron atraídos por la idea de McDougall de “mente de grupo”. (Markus et al -."Cultura y principios psicológicos" básicos." (1996)).
Brian J. McVeigh, antropólogo, autor y experto en cultura japonesa, observó recientemente que la afirmación “No hay psicologías de grupos” es un ejemplo de “individualismo extremo”. David Hay, un teólogo cristiano, de hecho acuñó la frase “individualismo extremo”. " Virgilio Enríquez también señala que el individualismo extremo occidental no es saludable y es una amenaza para la cultura filipina, específicamente los valores kapwa-loob (identidad compartida).
Por supuesto, “lo que pensamos” está determinado en gran medida por lo que nos “enseñan”. Siendo que “La psicología de grupos” es – como observó Brain McVeigh – una forma de “individualismo extremo”, ¡entonces debe ser vista como una norma académica antisocial! – insalubre, poco científico y destructivo
Además de eso, la investigación reciente sobre el inconsciente tiene una teoría incorporada de "percepción social automatizada y conciencia social".
En cada una de estas [identidades-roles] hay almacenado un conocimiento implícito y arraigado sobre valores y comportamientos apropiados, gustos y disgustos, formas de ser.
R. Se identifican tres formas principales de autorregulación automática: un efecto automático de la percepción sobre la acción, la búsqueda automática de una meta y una evaluación automática continua de la propia experiencia. Basándose en la evidencia acumulada, los autores concluyen que estos diversos sistemas mentales no conscientes soportan la mayor parte de la carga de autorregulación, manteniendo así al individuo anclado en su entorno actual.
B. Las categorías mentales son absolutamente esenciales para simplificar y comprender el entorno rico en información...
C. El vínculo expreso entre la percepción [del entorno] y la acción probablemente existe por una buena razón adaptativa, como la creación de preparativos conductuales apropiados en ausencia de una guía y un seguimiento conscientes.
D. “La idea de que la percepción social es un fenómeno psicológico en gran medida automatizado ahora está ampliamente aceptada”.
Nuestras identidades son multifacéticas: madre, músico, profesora, entusiasta del yoga, fanática de NASCAR. En cada una de estas [identidades] hay almacenado un conocimiento implícito y arraigado sobre valores y comportamientos apropiados, gustos y disgustos, formas de ser.
Irrtum – Falsche Prämisse „Es gibt keine Gruppenpsychologie“ Auszug aus einem aktuellen Lehrbuch für Sozialpsychologie „Psychologen, die Gruppen studieren, nähern sich der Idee einer Gruppe als Einheit nur sehr behutsam. Das Fachgebiet oder die Mitglieder des Fachgebiets spüren offenbar immer noch den Schmerz von Allports (1927) Vorwurf an diejenigen, die sich von McDougalls Idee des „Gruppengeistes“ angezogen fühlten. (Markus et al. – „Kultur und grundlegende psychologische Prinzipien“ (1996)).
Brian J. McVeigh, ein Anthropologe, Autor und Experte für japanische Kultur, bemerkte kürzlich, dass die Aussage „Es gibt keine Gruppenpsychologie“ ein Beispiel für „extremen Individualismus“ sei. David Hay, ein christlicher Theologe, prägte den Ausdruck „extremer Individualismus“. Virgilio Enriquez bemerkt auch, dass westlicher extremer Individualismus ungesund und eine Bedrohung für die philippinische Kultur sei – insbesondere für die Werte der Kapwa-Loob (gemeinsame Identität).
Natürlich wird „was wir denken“ in hohem Maße davon geprägt, was uns „beigebracht“ wird. Da „die Psychologie von Gruppen“ – wie Brain McVeigh bemerkte – eine Form von „extremem Individualismus“ ist, muss sie als antisoziale akademische Norm angesehen werden! – ungesund, unwissenschaftlich und destruktiv
Darüber hinaus enthält die jüngste Forschung zum Unbewussten eine Theorie der „automatisierten sozialen Wahrnehmung und des sozialen Bewusstseins“.
In jeder dieser [Identitäten-Rollen] ist implizites und tief verwurzeltes Wissen über angemessene Werte und Verhaltensweisen, Vorlieben und Abneigungen sowie Seinsweisen gespeichert.
A. Es wurden drei Hauptformen der automatischen Selbstregulierung identifiziert: eine automatische Auswirkung der Wahrnehmung auf das Handeln, das automatische Streben nach einem Ziel und eine kontinuierliche automatische Bewertung der eigenen Erfahrungen. Basierend auf den gesammelten Beweisen kommen die Autoren zu dem Schluss, dass diese verschiedenen unbewussten mentalen Systeme den Löwenanteil der selbstregulierenden Last tragen und so das Individuum in seiner aktuellen Umgebung verankert halten.
B. Mentale Kategorien sind absolut notwendig, um die informationsreiche Umgebung zu vereinfachen und zu verstehen, …
C. Die ausdrückliche Verbindung zwischen Wahrnehmung [der Umgebung] und Handeln besteht wahrscheinlich aus einem guten adaptiven Grund, beispielsweise um angemessene Verhaltensvorbereitungen in Abwesenheit bewusster Anleitung und Überwachung zu treffen.
D. „Die Vorstellung, dass soziale Wahrnehmung ein weitgehend automatisiertes psychologisches Phänomen ist, ist heute weithin akzeptiert.“
Unsere Identitäten sind vielfältig – Mutter, Musikerin, Lehrerin, Yoga-Enthusiastin, NASCAR-Fan. In jeder dieser [Identitäten] steckt implizites und tief verwurzeltes Wissen über angemessene Werte und Verhaltensweisen, Vorlieben und Abneigungen sowie Lebensweisen.
Dalam setiap [identiti-peranan] ini terdapat pengetahuan yang tersirat dan tertanam tentang nilai dan tingkah laku yang sesuai, suka dan tidak suka, cara menjadi.
A. Tiga bentuk utama kawal selia kendiri automatik dikenal pasti: kesan automatik persepsi terhadap tindakan, mengejar matlamat secara automatik dan penilaian automatik berterusan terhadap pengalaman seseorang. Berdasarkan bukti terkumpul, penulis menyimpulkan bahawa pelbagai sistem mental tidak sedar ini memikul bahagian terbesar beban kawal selia kendiri, dengan itu mengekalkan individu itu berdasarkan persekitaran semasa mereka.
B. Kategori mental amat penting untuk memudahkan dan memahami persekitaran yang kaya dengan maklumat, …
C. Hubungan nyata antara persepsi [persekitaran] dan tindakan mungkin wujud atas sebab penyesuaian yang baik, seperti mewujudkan persediaan tingkah laku yang sesuai tanpa adanya bimbingan dan pemantauan yang sedar.
D. "Idea bahawa persepsi sosial adalah fenomena psikologi yang sebahagian besarnya automatik kini diterima secara meluas."
Identiti kami pelbagai rupa – ibu, ahli muzik, guru, peminat yoga, peminat NASCAR. Dalam setiap [identiti] ini tersimpan pengetahuan tersirat dan tertanam tentang nilai dan tingkah laku yang sesuai, suka dan tidak suka, cara hidup.
La part du lion : « Trois formes principales d'autorégulation automatique sont identifiées : [1] un effet automatique de la perception sur l'action, [2] la poursuite automatique d'un objectif et [3] une évaluation automatique continue de son expérience.
Sur la base des preuves accumulées, les auteurs concluent que ces divers systèmes mentaux non conscients assument la part du lion du fardeau de l'autorégulation, gardant ainsi l'individu ancré dans son environnement actuel.
Les catégories mentales sont absolument essentielles pour simplifier et comprendre l’environnement riche en informations,…
Le lien explicite entre la perception [de l'environnement] et l'action existe probablement pour une bonne raison adaptative, comme la création de préparations comportementales appropriées en l'absence de conseils et de surveillance conscients.
« L’idée selon laquelle la perception sociale est un phénomène psychologique largement automatisé est désormais largement acceptée. »
Nos identités sont multiples : mère, musicienne, enseignante, passionnée de yoga, fan de NASCAR. Dans chacune de ces [identités] sont stockées des connaissances implicites et enracinées sur les valeurs et les comportements appropriés, les goûts et les aversions, les manières d'être.
Social consciousness in a nutshell: “In each of these [identities or roles] there is stored implicit and ingrained knowledge about appropriate values and behaviors, likes and dislikes, ways of being.”
The Lion’s Share: “Three main forms of automatic self-regulation are identified: [1] an automatic effect of perception on action, [2] the automatic pursuit of a goal and [3] a continuous automatic evaluation of one's experience.
Based on the accumulated evidence, the authors conclude that these various non-conscious mental systems shoulder the lion's share of the self-regulatory burden, thereby keeping the individual grounded in their current environment.”
Mental categories are absolutely essential for simplifying and understanding the information-rich environment, …
The express link between perception [of the environment] and action likely exists for a good adaptive reason, such as creating appropriate behavioral preparations in the absence of conscious guidance and monitoring.
“The idea that social perception is a largely automated psychological phenomenon is now widely accepted.”
Our identities are multifaceted – mother, musician, teacher, yoga enthusiast, NASCAR fan. In each of these [identities] there is stored implicit and ingrained knowledge about appropriate values and behaviors, likes and dislikes, ways of being.
Fallacy - False Premise "Walang psychology ng mga grupo" excerpt friom recent soc psych Textbook "Ang mga psychologist na nag-aaral ng mga grupo ay lumalapit sa ideya ng isang grupo bilang isang entity nang napakaingat lamang. Ang patlang, o mga miyembro ng larangan, ay tila nararamdaman pa rin ang kirot ng pagtutol ni Allport (1927) sa mga naakit sa ideya ni McDougall na "isip ng grupo." (Markus et al -."Kultura at" pangunahing" sikolohikal na prinsipyo." (1996)).
Si Brian J McVeigh, isang antropologo, may-akda at dalubhasa sa kultura ng Hapon, ay napansin kamakailan na ang pahayag na "Walang mga sikolohiya ng mga grupo" ay isang halimbawa ng "matinding indibidwalismo" na si David Hay, isang Kristiyanong teologo, ang aktwal na lumikha ng pariralang "matinding indibidwalismo. ” Sinabi rin ni Virgilio Enriquez na ang western extreme individualism ay hindi malusog at isang banta sa kulturang Pilipino – partikular ang kapwa–loob (shared identity) values.
Siyempre, ang “kung ano ang iniisip natin” ay nahuhubog sa malaking antas ng kung ano ang “itinuro sa atin.” Ang pagiging "Ang sikolohiya ng mga grupo" ay - tulad ng naobserbahan ni Brain McVeigh - isang anyo ng "matinding indibidwalismo - kung gayon dapat itong tingnan bilang isang antisocial academic norm! – hindi malusog, hindi makaagham, at mapanira
Higit pa rito, ang kamakailang pananaliksik sa unconscious ay may built in na teorya ng "automated socail perception at social consciousness.
Sa bawat isa sa [mga tungkulin ng pagkakakilanlan] na ito ay may nakaimbak na implicit at nakatanim na kaalaman tungkol sa mga naaangkop na halaga at pag-uugali, gusto at hindi gusto, paraan ng pagiging.
A. Tatlong pangunahing anyo ng awtomatikong regulasyon sa sarili ang natukoy: isang awtomatikong epekto ng persepsyon sa pagkilos, ang awtomatikong pagtugis ng isang layunin at isang tuloy-tuloy na awtomatikong pagsusuri ng karanasan ng isang tao. Batay sa naipon na katibayan, ang mga may-akda ay naghinuha na ang iba't ibang mga sistemang pangkaisipang walang kamalay-malay na ito ay kaakibat ng malaking bahagi ng pasanin sa pagsasaayos sa sarili, sa gayon ay pinapanatili ang indibidwal na nakasalig sa kanilang kasalukuyang kapaligiran.
B. Ang mga kategorya ng pag-iisip ay talagang mahalaga para sa pagpapasimple at pag-unawa sa kapaligirang mayaman sa impormasyon, …
C. Ang malinaw na ugnayan sa pagitan ng persepsyon [ng kapaligiran] at pagkilos ay malamang na umiiral para sa isang mahusay na dahilan ng pag-aangkop, tulad ng paglikha ng naaangkop na mga paghahanda sa pag-uugali sa kawalan ng mulat na patnubay at pagsubaybay.
D. "Ang ideya na ang panlipunang persepsyon ay isang automated psychological phenomenon ay malawak na tinatanggap na ngayon."
Ang aming mga pagkakakilanlan ay multifaceted – ina, musikero, guro, mahilig sa yoga, tagahanga ng NASCAR. Sa bawat isa sa [mga pagkakakilanlan] na ito ay may nakaimbak na implicit at nakatanim na kaalaman tungkol sa naaangkop na mga halaga at pag-uugali, mga gusto at hindi gusto, mga paraan ng pagiging.
Las muy profundas y poderosas experiencias personales como víctima de un campo de concentración afectaron dramáticamente las opiniones de Frankl sobre la humanidad y el ser humano. En su libro, El hombre en busca de sentido, Frankl señala que cuando la vida dejó de tener sentido para las personas, dejaron de luchar por vivir. Observó que las creencias religiosas de los presos eran intensas y muy sinceras. Una mujer que sabía que moriría en los próximos días le dijo: “Estoy agradecida de que el destino me haya golpeado tan fuerte. En mi vida anterior estaba mimado y no tomaba en serio los logros espirituales”. (p.69) Además, afirma: “A pesar de toda la primitividad física y mental impuesta de la vida en un campo de concentración, fue posible que la vida espiritual se profundizara. Las personas sensibles que estaban acostumbradas a una rica vida intelectual pueden haber sufrido mucho dolor (a menudo eran de constitución delicada), pero el daño a su yo interior fue menor. Pudieron retirarse de su terrible entorno a una vida de riqueza interior y libertad espiritual. Sólo de esta manera se puede explicar la aparente paradoja de que algunos prisioneros de carácter menos resistente a menudo parecían sobrevivir a la vida en el campo mejor que aquellos de naturaleza robusta”. (p. 37 búsqueda) El significado que las personas derivaban de su espiritualidad fue una razón fundamental por la que algunos sobrevivieron y otros no. Tolstoi señala: "Uno sólo puede sufrir en el cuerpo, el espíritu no conoce el sufrimiento". (Ráfaga p.151)
La necesidad humana de darle sentido al mundo sustenta numerosas teorías psicológicas y de psicología social. Los científicos estiman que podría haber hasta 100 mil millones de neuronas en el cerebro humano y más de 100 billones de sinapsis. La cantidad de información y datos que la mente humana procesa simultáneamente en un momento dado mediante diversos y diversos sistemas es absolutamente fenomenal, inimaginable.
Toda teoría, de una forma u otra, postula procesos innatos que imponen orden en lo que de otro modo sería caos. Sin procesos para poner las cosas en orden y asignar significado a la información, las personas serían como el bebé de William James, que ve el mundo “como una gran confusión floreciente y zumbante”. Basta pensar en todos los bits de información procesados únicamente por el sistema visual. Además de la importante función de procesar la información visual simplemente para ver, existen procesos secundarios que revisan y analizan automáticamente toda la información visual recibida. Por ejemplo, el cerebro tiene áreas y sistemas específicos que procesan información sobre los rasgos faciales. Los rasgos faciales se analizan automáticamente en busca de importancia y significado. El cerebro escanea automáticamente los rostros en busca de señales de las intenciones de los demás, buscando ira, felicidad, tristeza, etc. Esa información se procesa en gran medida de forma inconsciente, como ocurre con la mayoría de la información. Sólo nos volvemos conscientes de determinados rasgos faciales cuando se vuelven salientes, como cuando nos enfrentamos a una cara enojada. El cerebro humano es el objeto más complejo y sofisticado del universo y está dotado de una serie de sistemas que procesan información y analizan los datos en busca de importancia y significado. La mente humana clasifica sin cesar datos e información según su relevancia, significado y valor en su eterna lucha por imponer orden en el mundo.
Dos destacados psicólogos sociales, Michael Hogg y Dominic Abrams, observan que sin procesos mentales que organicen los estímulos y pongan la mente en orden, “la sobreestimulación nos abrumaría y paralizaría”. Continúan diciendo: “De acuerdo con muchas de las perspectivas dominantes en psicología social—por ejemplo, consistencia cognitiva (Abelson et al. 1968), atribución (Harvey y Smith 1977) y cognición social (Fiske y Taylor 1984)— la perspectiva de la identidad social supone que el organismo humano busca imponer orden sobre el caos potencial”. (cursiva mía -p.17 soc id) También señalan que la teoría de la cognición social ha demostrado la validez de algunos de los supuestos de la psicología cognitiva de la "nueva mirada". El concepto central de la psicología cognitiva de la "nueva mirada" es que las personas formulan hipótesis sobre el mundo y cómo funciona, que es la forma en que las personas pueden funcionar eficazmente en el mundo. La gente entiende el mundo formando teorías sobre cómo operan las personas y las cosas en el mundo.
Pag-aaral ng Genetic Spirituality at Compassion
1. Ano ang Ibinunyag ng Kambal Tungkol sa Agham ng Pananampalataya
Sinabi ni Tim Spector "Sila [ang mga mananaliksik] ay tinantiya ang pagmamana ng espirituwalidad ay nasa 40 hanggang 50 porsiyento,....
2. Dr Ming Tsaung Twin Studies of Spirituality
Ang mga pagdating ay nagtatapos na "Tulad ng ipinakita sa itaas ang espirituwalidad ay may isang makabuluhang bahagi ng genetiko.... Naniniwala ako na ang pinakamahalagang [salik] ay pinahusay na pagkakaisa sa lipunan.... [T]ang pinakamahusay na kahulugan ng espirituwalidad ay isang pakiramdam ng pagiging konektado sa isang bagay na mas malaki kaysa sa sarili, hindi kinakailangang isang bagay na supernatural.
3. Isang Exploratory Study ng Mga Epekto ng Paranormal at Espirituwal na Karanasan
Napansin ni J E Kennedy na ang espirituwal-psychic na mga karanasan ay nagbunga ng “mas mataas na paniniwala sa buhay pagkatapos ng kamatayan, paniniwala na ang kanilang buhay ay ginagabayan o binabantayan ng isang mas mataas na puwersa o nilalang, interes sa espirituwal o relihiyosong mga bagay, pakiramdam ng koneksyon sa iba, kaligayahan, kagalingan- pagiging, kumpiyansa, optimismo tungkol sa hinaharap, at kahulugan sa buhay."
4. The Social Significance of Spirituality: itinatag namin ang link sa pagitan ng spirituality at mas mataas na compassion
Ang espiritwalidad ay partikular na nauugnay sa pagkakaroon ng isang espirituwal na pagkakakilanlan, pagkakaroon ng mga transendente na karanasan, at pagkahilig sa pagdarasal……. mas maraming espirituwal na kalahok ang mas malamang na makadama ng habag, p.208) … na nagkaroon ng mga transendente na karanasan..., at ang mga relihiyosong indibidwal ay mas malamang na magbasa ng mga banal na aklat ng relihiyon at maniwala sa isang mas pundamentalistang anyo ng relihiyon (p.214)
5. Mahabagin na pagmamahal para sa malapit na iba at sangkatauhan
Sprecher at Fehr: “Ang mga mas relihiyoso o espirituwal ay nakaranas ng higit na mahabagin na pagmamahal kaysa sa mga hindi gaanong relihiyoso o espirituwal.
Makasaysayang at sosyolohikal na katibayan sa espirituwalidad-pagkahabag pati na rin ang mga eksperimentong sikolohikal na pag-aaral, lumilitaw kaagad na ang walang kamalay-malay na espirituwal na simbolismo ay iniuugnay sa prosocial values, spiritual ideals, at social-moral order.
1. Ang genetic na pananaliksik ay patuloy na nagpapakita ng ugnayan sa pagitan ng espirituwalidad at pakikiramay
2. Ang sosyolohikal at sikolohikal na ebidensya ay nagpapakita ng kapansin-pansin at katotohanan ng walang malay na simbolismo
3. Ang makasaysayang, sosyolohikal, at sikolohikal na ebidensya ay nagmumungkahi ng ugnayan sa pagitan ng espiritwalidad – sa pagitan ng walang malay na simbolismong espirituwal - at panlipunan-moral na kaayusan
Études sur la spiritualité génétique et la compassion
1. Ce que les jumeaux révèlent sur la science de la foi
Tim Spector déclare : « Ils [les chercheurs] ont estimé l'héritabilité de la spiritualité à environ 40 à 50 pour cent,….
2. Études jumelles de spiritualité du Dr Ming Tsaung
Comings conclut : « Comme indiqué ci-dessus, la spiritualité a une composante génétique importante… Je crois que le [facteur] le plus important est une meilleure cohésion sociale…. [L]a meilleure définition de la spiritualité est le sentiment d'être connecté à quelque chose de plus grand que soi, pas nécessairement quelque chose de surnaturel.
3. Une étude exploratoire des effets des expériences paranormales et spirituelles
J.E. Kennedy a observé que les expériences spirituelles et psychiques produisaient « une croyance accrue en la vie après la mort, la croyance que leur vie est guidée ou surveillée par une force ou un être supérieur, un intérêt pour les questions spirituelles ou religieuses, un sentiment de connexion avec les autres, le bonheur, le bien-être ». être, confiance, optimisme quant à l’avenir et sens à la vie.
4. La signification sociale de la spiritualité : nous avons établi le lien entre spiritualité et compassion supérieure
La spiritualité était particulièrement associée au fait d'avoir une identité spirituelle, d'avoir vécu des expériences transcendantes et d'avoir tendance à prier……. les participants plus spirituels étaient plus susceptibles d'avoir tendance à ressentir de la compassion, p.208)… d'avoir vécu des expériences transcendantes…, et les individus religieux sont plus susceptibles de lire des livres saints religieux et de croire en une forme de religion plus fondamentaliste (p.214)
5. Amour compatissant pour les autres proches et l’humanité
Sprecher et Fehr : « Ceux qui étaient plus religieux ou spirituels ont éprouvé un amour plus compatissant que ceux qui étaient moins religieux ou spirituels.
Des preuves historiques et sociologiques sur la spiritualité-compassion ainsi que des études psychologiques expérimentales montrent clairement que le symbolisme spirituel inconscient est corrélé aux valeurs prosociales, aux idéaux spirituels et à l'ordre socio-moral.
1. La recherche génétique démontre systématiquement une corrélation entre spiritualité et compassion
2. Les preuves sociologiques et psychologiques démontrent l’importance et la réalité du symbolisme inconscient
3. Les preuves historiques, sociologiques et psychologiques suggèrent une corrélation entre la spiritualité – entre le symbolisme spirituel inconscient – et l'ordre socio-moral.
Déclaration « politique » du chef de la majorité au Sénat, Mitch McConnell, avant le procès en destitution de Trump : « Je ne suis pas un juré impartial. Il s'agit d'un processus politique.
Quand la mort nationale menace
LES prophètes traitaient de l’homme non pas comme d’un atome, mais comme d’une partie d’un organisme social, d’un membre vivant d’un corps vivant. Guérir ce corps malade (Ésaïe I, 6), le mettre en garde contre une dissolution prochaine et le ramener sur les chemins qui mènent à la perfection en Dieu, telle était leur grande et unique mission (Jr. 6, 6). Aussi étaient-ils toujours plus nombreux lorsque la mort nationale menaçait. Juste avant la chute de Samarie et la chute de Jérusalem, nous les voyons travailler en plus grand nombre et avec la plus grande énergie. (LES PROPHÈTES DE L'ANCIEN TESTAMENT COMME RÉFORMATEURS SOCIAUX. Par LE RÉV. GEO. STIBITZ,)
« Le pape François déplore l'Église catholique américaine « réactionnaire » et politisée » (titre de Philip Pullella de Reuters). Trump est un raciste délirant et vilipende les joueurs de la NFL qui protestent, ainsi que les Mexicains et d'autres minorités. En 2016, j’ai envoyé au député Ruppersberger un avertissement disant que la rhétorique raciste et les discours de haine de Trump déclencheraient une recrudescence des crimes haineux et des fusillades contre les suprémacistes blancs – ce qui était bien sûr vrai. Il y a eu une augmentation des crimes haineux et des fusillades liées à la suprématie blanche en 2017 et 2018. La politique d’immigration de Trump en tant que président consistait à séparer les jeunes enfants de leurs mères pour les punir d’avoir immigré. Et ça ne s’améliore pas. Selon le Washington Post, les crimes haineux ont culminé en 2022 – avec notamment 822 Philippins qui ont déposé plainte pour avoir été victimes de crimes haineux. Et un certain nombre de dirigeants catholiques américains envisagent de collecter des fonds pour un putain de raciste. Alors oui, va les baiser.
Amérique Février-Mars 2017 La force fait le bien Cycle historique : Lettres d’avertissement aux ambassades des alliés (anglais, français, allemand et canadien avec révélation des abus de Trump à l’égard des dirigeants alliés – juillet 2022
Quando la morte nazionale minaccia
I profeti trattavano l’uomo non come un atomo, ma come una parte di un organismo sociale, un membro vivente di un corpo vivente. Guarire questo corpo malato (Is. I:6), metterlo in guardia contro la dissoluzione imminente e riportarlo sui sentieri che conducono alla perfezione in Dio, era la loro grande e unica missione (Ger. 6:6). Quindi erano sempre i più numerosi quando minacciava la morte nazionale. Poco prima della caduta di Samaria e della caduta di Gerusalemme li troviamo all'opera in maggior numero e con la maggiore energia. (I PROFETI DELL'ANTICO TESTAMENTO COME RIFORMATORI SOCIALI. Del REV. GEO. STIBITZ,)
"Papa Francesco lamenta la Chiesa cattolica americana "reazionaria" e politicizzata" (titolo Reuters di Philip Pullella) Trump è un razzista delirante e diffama i giocatori della NFL che protestano, così come i messicani e le altre minoranze. Nel 2016 ho inviato al deputato Ruppersberger un avvertimento dicendo che la retorica razzista e i discorsi di odio di Trump avrebbero innescato un’ondata di crimini motivati dall’odio e di sparatorie da parte dei suprematisti bianchi – il che ovviamente era vero. C’è stato un picco di crimini d’odio e di sparatorie da parte dei suprematisti bianchi sia nel 2017 che nel 2018. La politica di immigrazione di Trump come presidente era quella di separare i bambini piccoli dalle loro madri per punirli per l’immigrazione. E le cose non stanno migliorando. Secondo il Washington Post, i crimini d’odio hanno raggiunto il picco nel 2022, inclusi 822 filippini che hanno presentato denunce per vittime di crimini hate5e. E un certo numero di leader cattolici americani stanno deliberando di raccogliere fondi per un dannato razzista. Quindi sì, fanculo a loro.
America febbraio-marzo 2017 The Might Makes Right Ciclo storico: lettere di avvertimento alle ambasciate degli alleati (inglese, francese, tedesco e canadese con rivelazione degli abusi di Trump sui leader degli alleati – luglio 2022
Declaración de “política” del líder de la mayoría del Senado, Mitch McConnell, antes del juicio político a Trump “No soy un jurado imparcial. Este es un proceso político”,
Cuando la muerte nacional amenaza
LOS profetas trataron al hombre no como un átomo, sino como parte de un organismo social, un miembro vivo de un cuerpo vivo. Sanar este cuerpo cuando estaba enfermo (Isa. I:6), advertirlo contra la disolución venidera y traerlo de regreso a los caminos que conducen a la perfección en Dios, era su gran y única misión (Jer. 6:6). Por lo tanto, siempre fueron más numerosos cuando amenazaba la muerte nacional. Justo antes de la caída de Samaria y de la caída de Jerusalén, los encontramos trabajando en mayor número y con mayor energía. (LOS PROFETAS DEL ANTIGUO TESTAMENTO COMO REFORMADORES SOCIALES. Por REV. GEO. STIBITZ,)
“El Papa Francisco lamenta la Iglesia católica estadounidense "reaccionaria" y politizada” (titular de Reuters de Philip Pullella) Trump es un racista acérrimo y vilipendia a los jugadores de la NFL que protestan, así como a los mexicanos y otras minorías. En 2016 envié al congresista Ruppersberger una advertencia diciendo que la retórica racista y el discurso de odio de Trump desencadenarían un aumento de los crímenes de odio y los tiroteos de supremacistas blancos, lo cual, por supuesto, era cierto. Hubo un aumento en los crímenes de odio y los tiroteos de supremacistas blancos tanto en 2017 como en 2018. La política de inmigración de Trump como presidente era separar a los niños pequeños de sus madres para castigarlos por inmigrar. Y no está mejorando. Según el Washington Post, los crímenes de odio alcanzaron su punto máximo en 2022, incluidos 822 filipinos que presentaron denuncias por ser víctimas de crímenes de odio. Y varios líderes católicos estadounidenses están deliberando sobre recaudar fondos para un maldito racista. Entonces, sí, que se jodan.
Estados Unidos Febrero-marzo de 2017 El poder hace lo correcto Ciclo histórico: Cartas de advertencia a las embajadas de los aliados (inglés, francés, alemán y canadiense con revelación del abuso de Trump hacia los líderes de los aliados) – julio de 2022
“An increasingly mechanistic, fragmented, decontextualised world,… has come about, reflecting, I believe, the unopposed action of a dysfunctional left hemisphere.” Iain McGilchrist
Anti-social behaviors in USA - All emerging simulatanepusly arouind the year 2,000
1. There have been 396 school shootings in the USA.
2. CDC: Suicide rates increased approximately 36% between 2000–2021.
3. All time high in mass shootings 2023 - 559 Mass shootings in 2023 so far
4. according to the Washington Post, hate crimes are at an all-time high in 2021 with 826 Filipinos reporting themselves as victims of hate crimes.
5. Assaults on teachers have dramatically increased - not only in the US but worldwide.
6. Assaults on healthcare workers has increased exponentially - also a world-wide problem.
7. epidemic (25% increase) in narcissism in western countries (Twenge, etc).
8. The Christian led ‘Antisocial No Mask Madness’ deserves special mention. Americans are 4% of the world's population. However, Americans represent 20.6% of the World's dead. Analyses of the number of unnecessary excessive deaths compared to other countries varies from 50,000 to 100,000
Commentary and Reflections
One analysis stated that the USA has five times as many school shootings as all of Europe combined. The suicide rate in the USA has increased 36% since 2000 and at 14.2 per thousand is over double the rate of suicide in the Philippines. Also, while assaults on teachers are a worldwide problem, assaults on teachers are an epidemic in the USA. In the Philippines, physical assaults on teachers are rare.
While there are without doubt several distinct underlying causes, when a “president” and high-ranking extremist Christian leaders “model” racism, hatred, and antisocial behaviors – it shouldn’t surprise anyone that the USA has more problems with antisocial behaviors than other societies.
“Hence, they [prophets] were always the more numerous when national death threatened.”
As a point of order, my research shows that since roughly the time period of WWI to WWII the documented spiritual psychic experiences of people – comparing apples to apples have grown exponentially - compared to pre-WWI. Spiritual-psychic (prophetic) experiences are widespread. Consistently studies reveal somewhere between 1/3 to 1/2 of people experience – minimally 110 million people in the USA. Yet as J. E. Kennedy observes, “very little research” has been done of the 110 million people in the USA. And stress – or “distress” - can be an underlying cause of spiritual psychic experiences as Dr Visuri explains in her study of autistic spirituality. Cultural change can be a cause of distress – and as Kenneth Gergen point out in his book The Saturated Self – the world has effectively been turned upside down and inside out socially, psychologically, and technologically in the time since WWI.
When National Death Threatens: Modern Change plus Perception
Recent Research on 9-11 Precognitive experiences for perspective: “The tragic events of 9/11 brought a flurry of cases to the attention of parapsychology labs. The cases ranged from dramatic dreams of airplanes crashing or exploding to the more frequent examples of unusual departures from normal routines that ended up saving someone’s life.” (Encounters at the Frontiers of Time: Questions Raised by Anomalous Human Experiences Richard S. Broughton) The recent evidence from numerous documented perceptions of threats regarding 9/11 show that “perceptions of threats” is a very important human factor. It also demonstrates that “visibility” – political and social-religious – is a very important factor in “precognition.” Also, Bem’s numerous successful precognition laboratory experiments revealed that “instincts” are a primary underlying cause.
A Major Change in Human Consciousness!
From my research, historically, "psychic" warnings or predictions of assassinations are really the only truly consistent type of documented illustrations in history. Plus, across the centuries there are only a limited number of documented illustrations of predictions of deaths of leaders or assassinations:
1. The assassination of President John Kennedy: Jeane Dixon tried to warn JFK through a DC socialite who had been on his inauguration committee. This is documented only because one of her biographers interviewed the socialite.
2. The assassination of Julius Caesar, whose assassination was predicted by a seer-high priest as well as in his wife's bloody nightmare the night before his assassination, which is historically documented.
3. The assassination of Abraham Lincoln who had a nightmare about his own assassination in which he had dreamed that he saw his casket lying in state in the White House. It is historically documented because he told his cabinet about it a short time before he was assassinated.
4. Catholic Saint Liguori, who went into a coma as his leader, the pope was on his death bed.
5. The assassination of Assyrian King Sennacherib documented as a prophecy in the Old Testament
6. My own notarized, precognitive “What a nightmare” warning to the FBI about the terrorist group the Weathermen (now actually the Weather Underground) as well as my verbal warning to the FBI of the impending assassination attempt of President Reagan).
7. Nostradamus' famous quatrain 35 that purportedly related to the death of a French king at a jousting tournament, while talked about in letters of ambassadors to France, is now argued by scholars to have been first published after the event of the French King's death, so I can't really use it as a "documented" illustration.
Commentary – Before 9/11 there were no spiritual-psychic experiences of terrorism – only assassinations. So, yes that is a clear indication that human consciousness has changed
"Eysenck (1952) levererade den mest skadliga anklagelsen mot psykoanalys när han granskade studier av terapeutiska resultat för neurotiska patienter. Han fann att ungefär hälften återhämtade sig inom två år. Det som var så förödande för psykoanalysen var att för liknande patienter som inte fick någon behandling alls (kötlista), var siffran ungefär två tredjedelar.” (https://www.simplypsychology.org/psychoanalysis.html)
Många psykoanalytiska begrepp som "överföring" eller "förtryck" är helt enkelt inte mätbara. Utöver det, "I psykoanalys beskriver narrativa förklaringar av karaktär (personlighet) eller sexuell läggning nästan alltid hur barnet löste Oidipus-konflikten." The Oedipus Complex är ett bulls**t-koncept av en bulls**t-akademiker (Mechanisms and fundamental principles in freudian explanations, Ståle Gundersen THE SCANDINAVIAN PSYCHOANALYTIC REVIEW 2022, VOL. 45, NO. 2, 87–95 https://doi .org/10.1080/01062301.2023.2274145© 2023)
Den framstående psykologen, John Bargh (PhD), konstaterar i sin bok "Before You Know It" att "medan hans [Freuds] betoning på omedvetna drifter utan tvekan var en skakande insikt, demoniserade Freud i själva verket de omedvetna operationerna av det normala sinnet, och hävdade att var och en av oss hyste en separat omedveten nederdel av mörka, vridna drifter som vi endast kunde utdriva genom psykoterapi.....,.I sin omfattande och detaljerade teoretisering presenterade Freud det omedvetna som en sjudande kittel av maladaptiva komplex som är inriktade på att orsaka problem och sorg, som bara kunde övervinnas genom ingripande av vårt medvetna sinne." (s.11-12) Kort sagt, Freud "demoniserade" de omedvetna behoven och drifterna på ett mycket partiskt sätt, vilket effektivt förnedrade och avhumaniserade, som Sartre påpekade, en central aspekt av att vara människa. Vad Bargh - och de flesta andra psykologer utelämnar - är att Freud också demoniserade religion och religiös övertygelse genom att beskriva religionens grundläggande drivkraft baserad på det odipala komplexet - som på ytan är en berättelse om en man som mördar sin far ( störta sin far) för att otukta med sin mor. Min personliga erfarenhet är att mycket av psykiatrin är allvarligt partisk mot andlighet såväl som transcendentala andliga upplevelser - och det verkar tydligt för mig att en del av dessa fördomar har sitt ursprung hos Freud.
« Eysenck (1952) a lancé l’accusation la plus dommageable contre la psychanalyse lorsqu’il a passé en revue les études sur les résultats thérapeutiques chez les patients névrotiques. Il a constaté qu’environ la moitié s’était rétablie en deux ans. Ce qui était si accablant pour la psychanalyse, c’est que pour des patients similaires qui n’avaient reçu aucun traitement (contrôles sur liste d’attente), le chiffre était d’environ deux tiers. (https://www.simplypsychology.org/psychoanalysis.html)
De nombreux concepts psychanalytiques tels que « transfert » ou « refoulement » ne sont tout simplement pas mesurables. En plus de cela, « en psychanalyse, les explications narratives du caractère (personnalité) ou de l’orientation sexuelle décrivent presque toujours comment l’enfant a résolu le conflit d’Œdipe. » Le complexe d'Œdipe est un concept insensé d'un universitaire insensé (Mécanismes et principes fondamentaux dans les explications freudiennes, Ståle Gundersen LA REVUE PSYCHOANALYTIQUE SCANDINAVE 2022, VOL. 45, NO. 2, 87-95 https://doi .org/10.1080/01062301.2023.2274145© 2023)
L'éminent psychologue John Bargh (PhD), dans son livre « Before You Know It », observe que, « alors que l'accent [de Freud] sur les pulsions inconscientes était sans aucun doute une idée bouleversante, en effet Freud a diabolisé les opérations inconscientes de l'esprit normal, affirmant que chacun de nous abritait un enfer inconscient séparé de pulsions sombres et tordues que nous ne pouvions exorciser que par la psychothérapie.....,. Dans sa théorisation étendue et détaillée, Freud a présenté l'esprit inconscient comme un chaudron bouillonnant de complexes inadaptés déterminés à causer des problèmes et du chagrin, qui ne pourraient être surmontés que grâce à l'intervention de notre esprit conscient." Bref, Freud a « diabolisé » les besoins et les pulsions inconscients d'une manière très préjudiciable, dégradant et déshumanisant effectivement, comme l'a souligné Sartre, un aspect essentiel de l'être humain. Ce que Bargh - et la plupart des autres psychologues oublient - c'est que Freud a également diabolisé la religion et les croyances religieuses en décrivant le moteur fondamental de la religion basé sur le complexe œdipien - qui, à première vue, est l'histoire d'un homme assassinant son père (renverser son père) pour forniquer avec sa mère. Mon expérience personnelle est qu'une grande partie de la psychiatrie a de sérieux préjugés contre la spiritualité ainsi que contre les expériences spirituelles transcendantales - et il me semble clair que certains de ces préjugés proviennent de Freud.
“Eysenck (1952) formuló la crítica más dañina al psicoanálisis cuando revisó estudios sobre resultados terapéuticos para pacientes neuróticos. Encontró que aproximadamente la mitad se recuperaba en dos años. Lo que fue tan condenatorio para el psicoanálisis fue que para pacientes similares que no recibieron ningún tratamiento (controles en lista de espera), la cifra fue de aproximadamente dos tercios”. (https://www.simplypsychology.org/psychoanalysis.html)
Muchos conceptos psicoanalíticos como “transferencia” o “represión” simplemente no son mensurables. Además de eso, “en psicoanálisis, las explicaciones narrativas del carácter (personalidad) o de la orientación sexual casi siempre describen cómo el niño resolvió el conflicto de Edipo”. El complejo de Edipo es un concepto tonto de un académico tonto (Mecanismos y principios fundamentales en las explicaciones freudianas, Ståle Gundersen THE SCANDINAVIAN PSYCHOANALYTIC REVIEW 2022, VOL. 45, NO. 2, 87–95 https://doi .org/10.1080/01062301.2023.2274145© 2023)
El prominente psicólogo, John Bargh (PhD), en su libro, "Before You Know It", observa que, "mientras que su énfasis [de Freud] en los impulsos inconscientes fue sin lugar a dudas un conocimiento que sacude el terreno, en efecto Freud demonizó las operaciones inconscientes de la mente normal, afirmando que cada uno de nosotros albergaba un submundo inconsciente separado de impulsos oscuros y retorcidos que solo podíamos exorcizar a través de la psicoterapia ..... En su teorización extensa y detallada, Freud presentó la mente inconsciente como un caldero hirviente de complejos desadaptativos empeñados en causar problemas y dolor, que solo podrían superarse mediante la intervención de nuestra mente consciente ". (p.11-12) En resumen, Freud "demonizó" las necesidades y los impulsos inconscientes de una manera muy sesgada, degradando y deshumanizando efectivamente, como señaló Sartre, un aspecto fundamental del ser humano. Lo que Bargh, y la mayoría de los otros psicólogos omiten, es que Freud también demonizó la religión y las creencias religiosas al describir el impulso fundamental de la religión basada en el Complejo de Edipo, que, a primera vista, es una historia sobre un hombre que asesina a su padre (derrocando a su padre) para fornicar con su madre. Mi experiencia personal es que gran parte de la psiquiatría está seriamente sesgada en contra de la espiritualidad, así como de las experiencias espirituales trascendentales, y me parece claro que parte de ese prejuicio se origina en Freud. Una comparación con Frankl, Jung y William James en perspectiva: La síntesis-consenso de que el espíritu o los procesos espirituales crean significado y un sentido de la realidad
“Eysenck (1952) delivered the most damaging indictment of psychoanalysis when he reviewed studies of therapeutic outcomes for neurotic patients. He found that about half recovered within two years. What was so damning for psychoanalysis was that for similar patients who received no treatment at all (waiting list controls), the figure was about two thirds.” (https://www.simplypsychology.org/psychoanalysis.html)
Many psychoanalytic concepts such as “transference” or “repression” simply are not measurable. On top of that, “In psychoanalysis, narrative explanations of character (personality) or sexual orientation almost always describe how the child solved the Oedipus conflict.” The Oedipus Complex is a bulls**t concept by a bulls**t academic (Mechanisms and fundamental principles in Freudian explanations, Ståle Gundersen THE SCANDINAVIAN PSYCHOANALYTIC REVIEW 2022, VOL. 45, NO. 2, 87–95 https://doi.org/10.1080/01062301.2023.2274145© 2023)
The prominent psychologist, John Bargh (PhD), in his book, "Before You Know It," observes that, "while his [Freud's] emphasis on unconscious drives was without a question a ground shaking insight, in effect Freud demonized the unconscious operations of the normal mind, claiming that each of us harbored a separate unconscious netherworld of dark, twisted urges that we could exorcise only through psychotherapy.....,.In his extensive and detailed theorizing, Freud presented the unconscious mind as a seething cauldron of maladaptive complexes bent on causing trouble and grief, which could only be overcome through the intervention of our conscious mind." (p.11-12) In short, Freud "Demonized" the unconscious needs and drives in a very biased manner, effectively degrading and dehumanizing, as Sartre pointed out, a pivotal aspect of being human. What Bargh-and most other psychologists leave out-is that Freud also demonized religion and religious beliefs in described the fundamental drive of religion based on the Oedipal Complex-which, on the face of it, is a story about a man murdering his father (overthrowing his father) in order to fornicate with his mother. My personal experience is that much of psychiatry is seriously biased against spirituality as well as transcendental spiritual experiences-and it seems clear to me some of that prejudice originates with Freud.
“Eysenck (1952) delivered the most damaging indictment of psychoanalysis when he reviewed studies of therapeutic outcomes for neurotic patients. He found that about half recovered within two years. What was so damning for psychoanalysis was that for similar patients who received no treatment at all (waiting list controls), the figure was about two thirds.” (https://www.simplypsychology.org/psychoanalysis.html)
Many psychoanalytic concepts such as “transference” or “repression” simply are not measurable. On top of that, “In psychoanalysis, narrative explanations of character (personality) or sexual orientation almost always describe how the child solved the Oedipus conflict.” The Oedipus Complex is a bulls**t concept by a bulls**t academic (Mechanisms and fundamental principles in Freudian explanations, Ståle Gundersen THE SCANDINAVIAN PSYCHOANALYTIC REVIEW 2022, VOL. 45, NO. 2, 87–95 https://doi.org/10.1080/01062301.2023.2274145© 2023)
John Bargh, a researcher into the Unconscious, observes researchers from neuroscience, behavioral psychology, as well as cognitive psychology have achieved is a consensus that 1) the Unconscious is the work horse of the human mind 2) that a large portion of the processing in the unconscious are to a great degree beyond the awareness of "knowledge" of the conscious mind. " Furthermore, Bargh’s research indicates that some unconscious processes operate independently from conscious processes and do have “goals” and plans that the unconscious processes pursue. On top of that Bargh states that there is evidence that these unconscious processes beyond that conscious processes can't directly access awareness also make adjustments to the unconscious goals-plans when confronted with problems or obstacles, and continue to actively pursue that those unconscious goals that conscious processes are not aware of.
L'erreur défininiste = stéréotype inadapté
Les psychologues William R. Miller et Carl E. Thoresen déclarent dans leur article « Spiritualité, religion et santé : un domaine de recherche émergent » : « Une base philosophique de cette perspective est le matérialisme, la croyance qu'il n'y a rien à étudier. parce que la spiritualité est intangible et au-delà des sens. Une source citée comme exemple d’erreur défininiste serait l’affirmation selon laquelle les arguments des prétendants sont des « théories farfelues » – ne laissant aucune place à un débat intelligent. Je voudrais brièvement me demander comment une méthodologie – décrite par McGilChrist comme une « adhésion rigide à la quantification » – qui est appropriée à la physique ou à la chimie, a été appliquée à la conscience humaine est ahurissante. La moitié de la conscience humaine n'est pas quantifiable : l'espoir, l'art, la musique, la poésie, le véritable amour, l'émerveillement, la liberté, les idéaux, la justice, sans parler de la mort. Une version de l’erreur matérialiste que je rencontre souvent est qu’il faut « prouver Dieu » avant de pouvoir avoir des croyances spirituelles valides. Quand j'ai rencontré cet argument pour la première fois (et ce n'est pas rare), je me suis dit : « Prouvez Dieu ??? Êtes-vous fou ?
Comme Claudia Nielsen l’a souligné, la psychiatre McGilChrist observe que « la portée de l’enquête et de la compréhension de la doctrine matérialiste, avec son adhésion rigide au principe en réalité arbitraire de quantification et l’accent excessif mis sur les caractéristiques physiologiques, est sévèrement restreinte et limitée dans les analyses qui peuvent être exécuté. »
Il y a peu de temps, je parlais à un diplômé universitaire philippin. J’ai expliqué l’argument matérialiste expliqué par Miller et Thompson dans l’article du NIH – selon lequel la spiritualité est irréelle et inexistante parce qu’on ne peut pas la mesurer. J’ai été un peu surpris lorsqu’elle a été catégoriquement d’accord avec l’argument selon lequel la spiritualité est irréelle et inexistante parce qu’on ne peut pas la mesurer. Alors, je lui ai demandé de réfléchir une minute au concept de « mort ». La mort est bien au-delà de la mesure ou de la quantification – alors, si vous suivez la logique de l’argument matérialiste selon lequel l’incapacité de mesurer équivaut à un non-sens irréel ou superstitieux – alors « la mort serait alors le produit de son imagination et un « non-sens superstitieux ». Elle a admis qu’une erreur avait effectivement faussé sa réflexion – ce qui est pour moi une réussite majeure. Bargh observe que la plupart des gens ne veulent tout simplement pas croire que des facteurs inconscients puissent influencer leur pensée – à leur insu (ce qui arrive tout le temps). Ce qui est déconcertant, c’est que cette erreur « apparemment » insignifiante entraîne un changement d’attitude majeur.
La falacia definitiva = estereotipo desadaptativo
Los psicólogos William R. Miller y Carl E. Thoresen afirman en su artículo “Espiritualidad, religión y salud: un campo de investigación emergente”: “Una base filosófica para esta perspectiva es el materialismo, la creencia de que no hay nada que estudiar porque la espiritualidad es intangible y está más allá de los sentidos”. En la fuente citada, un ejemplo de falacia definista sería la afirmación de que los argumentos de los contendientes son “teorías descabelladas”, que no dejan lugar a una discusión inteligente. Me gustaría cuestionar brevemente cómo se aplicó a la conciencia humana una metodología –descrita por McGilChrist como una “rígida adherencia a la cuantificación”– que es apropiada para la física o la química, es alucinante. La mitad de la conciencia humana no es cuantificable: la esperanza, el arte, la música, la poesía, el amor verdadero, el asombro, la libertad, los ideales, la justicia, por no hablar de la muerte. Una versión de la falacia materialista que encuentro a menudo es que uno necesita “probar a Dios” antes de poder tener creencias espirituales válidas. Cuando me encontré con ese argumento por primera vez (y no es raro), pensé: "¿Probar a Dios? ¿Estás loco?"
Como señaló Claudia Nielsen, la psiquiatra McGilChrist observa que “el alcance de la investigación y la comprensión de la doctrina materialista, con su rígida adhesión al principio realmente arbitrario de cuantificación y su excesivo énfasis en las características fisiológicas, está severamente restringido y limitado en los análisis que pueden realizarse”.
Hace poco estaba hablando con una graduada universitaria filipina. Expliqué el argumento materialista tal como lo explicaron Miller y Thompson en el artículo del NIH: que la espiritualidad es irreal e inexistente porque no se puede medir. Me sorprendió un poco cuando ella estuvo de acuerdo enfáticamente con el argumento de que la espiritualidad es irreal e inexistente porque no se puede medir. Entonces le pedí que considerara el concepto de “muerte” por un minuto. La muerte está mucho más allá de la medición o la cuantificación; entonces, si se sigue la lógica del argumento materialista de que la incapacidad de medir equivale a un sinsentido irreal o supersticioso, entonces “la muerte sería entonces un producto de su imaginación y un “sinsentido supersticioso”. Ella admitió que, efectivamente, una falacia había sesgado su pensamiento, lo cual es un gran éxito para mí. Bargh observa que la mayoría de la gente simplemente no quiere creer que algún factor inconsciente pueda influir en su pensamiento, sin su conocimiento (lo que sucede todo el tiempo). Lo desconcertante es que este error “aparentemente” trivial resulte en un importante cambio de actitud.
Ang Kamatayan ay Superstitious Nonsense
Ang Definist Fallacy = Maladaptive stereotype
Ang mga sikologo, sina William R. Miller at Carl E. Thoresen, ay nagsasaad sa kanilang artikulo, "Espiritwalidad, relihiyon at kalusugan: isang umuusbong na larangan ng pananaliksik": "Ang isang pilosopikal na batayan para sa pananaw na ito ay materyalismo, ang paniniwala na walang dapat pag-aralan dahil ang espirituwalidad ay hindi mahahawakan at lampas sa mga pandama.” Sa source binanggit ang isang halimbawa ng isang Definist fallacy ay ang pahayag na ang mga argumento ng mga contenders ay "crackpot theories" - hindi nag-iiwan ng puwang para sa matalinong talakayan. Sa madaling sabi ay tatanungin ko kung paanong ang isang pamamaraan - na inilarawan ni McGilChrist bilang isang "matibay na pagsunod sa dami" - na angkop sa pisika o kimika ay nailapat sa kamalayan ng tao ay nakakabaliw. Ang kalahati ng kamalayan ng tao ay hindi masusukat: pag-asa, sining, musika, tula, tunay na pag-ibig, pagkamangha, kalayaan, mithiin, hustisya, - hindi banggitin ang kamatayan. Ang isang bersyon ng materyalistang kamalian na madalas kong nararanasan ay ang kailangan ng isang tao na "Patunayan ang Diyos" bago siya magkaroon ng wastong espirituwal na paniniwala. Noong una kong na-encounter ang argumentong iyon (at hindi karaniwan), ang sabi ko - "Patunayan ang Diyos??? Baliw ka ba?"
Gaya ng itinuro ni Claudia Nielsen, sinabi ng psychiatrist na si McGilChrist na "Ang saklaw ng pagtatanong at pag-unawa sa Materialist Doctrine kasama ang mahigpit na pagsunod nito sa aktwal na arbitraryong prinsipyo ng quantification at labis na pagbibigay-diin sa mga katangian ng pisyolohikal ay mahigpit na pinaghihigpitan at limitado sa mga pagsusuri na maaaring gumanap."
Ilang sandali lang ang nakalipas ay nagkataong may kausap akong Filipina na nagtapos sa kolehiyo. Ipinaliwanag ko ang materyalistang argumento tulad ng ipinaliwanag ni Miller at Thompson sa artikulo ng NIH - na ang espirituwalidad ay hindi totoo at wala dahil hindi mo ito masusukat. Medyo nagulat ako nang mariin niyang sumang-ayon sa argumento na ang espirituwalidad ay hindi totoo at wala dahil hindi mo ito masusukat. Kaya, hiniling ko sa kanya na isaalang-alang ang konsepto ng "kamatayan" sa loob ng isang minuto. Ang kamatayan ay malayo sa pagsukat o pagsukat - kaya kung susundin mo ang lohika ng materyalistang argumento na ang kawalan ng kakayahang sumukat ay katumbas ng di-totoo o mapamahiing katarantaduhan - kung gayon "Ang kamatayan ay magiging isang kathang-isip lamang ng kanyang imahinasyon at "pamahiin na walang kapararakan." Inamin niya na ang isang kamalian ay talagang nagpalihis sa kanyang pag-iisip - na isang malaking tagumpay para sa akin. Obserbasyon ni Bargh na karamihan sa mga tao ay talagang ayaw maniwala na ang anumang walang malay na mga kadahilanan ay maaaring makaimpluwensya sa kanilang pag-iisip - nang hindi nila nalalaman (na nangyayari sa lahat ng oras). Ang nakakabigla ay ang "tila" na maliit na pagkakamaling ito ay nagreresulta sa isang malaking pagbabago sa ugali.
The Definist Fallacy = Maladaptive stereotype
The psychologists, William R. Miller and Carl E. Thoresen, state in their article, “Spirituality, religion and health: an emerging field of research”: “A philosophical basis for this perspective is materialism, the belief that there is nothing to study because spirituality is intangible and beyond the senses.” On source cited an example of a Definist fallacy would be the statement that the contenders’ arguments are “crackpot theories” – leaving no room for intelligent discussion. I would briefly question that how a methodology – described by McGilChrist as a “rigid adherence to quantification” – which is appropriate to physics or chemistry got applied to human consciousness is mindboggling. Half of human conscious is not quantifiable: hope, art, music, poetry, true love, awe-wonder, freedom, ideals, justice, - not to mention death. A version of the materialist fallacy that I encounter often is that one need to “Prove God” before one can have valid spiritual beliefs. When I first encountered that argument (and it si not uncommon), I was like – “Prove God???Are you crazy?”
As Claudia Nielsen pointed out, the psychiatrist McGilChrist observes that “The scope of inquiry and understanding of the Materialist Doctrine with its rigid adherence to the actually arbitrary principle of quantification and over-emphasis on physiological characteristics is severely restricted and limited in the analyses that can be performed.”
A short while ago I happened to be talking to a Filipina college graduate. I explained the materialist argument as explained by Miller & Thompson in the NIH article – that spirituality is unreal and nonexistent because you can’t measure it. I was a bit surprised when she emphatically agreed with the argument that spirituality is unreal and nonexistent because you can’t measure it. So, I asked her to consider the concept of “death” for a minute. Death is far beyond measurement or quantification – so then, if you follow the logic of the materialist argument that inability to measure equates to unreal or superstitious nonsense - then “Death would then be a figment of her imagination and “superstitious nonsense.” She did concede that a fallacy had indeed skewed her thinking – which is a major success for me. Bargh observes that most people just really don’t want to believe that any unconscious factors could influence their thinking - without their knowledge (which happens all the time). What is disconcerting is that this “apparently” trivial mistake results in a major attitude shift.