Spirituality Primer “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 Grosseteste University College Lincoln & Brendan Hyde Australian Catholic University Prism Paradigm & Spirituality- derived from the unconsciously originated energy of spirituality - as a natural predisposition. As William James and modern neuroscience points out, people have different views because they filter or process – data and information differently. Personality, upbringing, culture-environment- ethnicity, experiences are shaping factors. In the Prism Paradigm – Metaphor – the light of spirituality is comparable to the light going into a prism which gets separated (filtered) into different wavelengths. There are all sorts of different “wavelengths” types-views of spirituality in consciousness. For instance, there is autistic spirituality - which as Dr Visuri points out tends to be expressed as unexplainable sensory experiences (invisible touch etc) which would clearly be a product of their unique physiology and perhaps compensatory for their well-known weakness in social skills and deficit in the “theory of mind process – “Default Mode Network which processes intentionality. Then there is the spirituality of grieving which si very common, the spirituality of recovering addicts, the spirituality of loving nature, the awe-wonder experiences,….. and so on. My personal favorite is artistic, painting, musical and poetic spirituality. As the theologian Abraham Heschel observed, “The inspiration of the artist is what is meant by the hand of the Lord which rests upon the prophet.” (p.468-469) Historically I believe there is a correlation between spirituality (which should be considered separately from religiosity) and creativity-fruitfulness. That being said, I would add that if Jesus Christ came back, I believe Christ would likely choose the spirituality of compassion (i.e. mother Teresa, Lutheran Dr. Ludwig Philipp Albert Schweitzer, millions of volunteer care givers in the USA - 72 million by one estimate) Genetics, Spiritual Symbolism and Energy The Genetics of Spirituality Tim Spector, in the article, What Twins Reveal About The Science Of Faith (Popular Science, August 8, 2013) 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. Sociological Evidence of Unconscious Symbolism – Carole Cusack and Star Wars – Harry Potter Fandom The contemporary-modern popularity of Star Wars and Harry Potter, and the numerous other imaginative fandoms, that provides 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. As Carole Cusack correctly observes “the imaginative exercise of realizing that world (of spirituality and supernatural force in Harry Potter and Star Wars) is extremely attractive……(p.27) In light of the "Fandom" sociological reality, spiritual symbols might best be understood in terms of psychologist Donald Kalsched’s observation that "Archetypal energy is rooted deep in the unconscious and it is ‘archaic’, primitive, and also ‘typical’. He goes on to say, "because they exist in raw, unmediated form they tend to be over-powering." Nancy Furlotti similarly states, " 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. From that perspective, the idea of "spirit" as energy and force is very real, especially in light of a social-collective consciousness. Another piece of sociological evidence that unconscious spiritual symbolism is a reality would be the historical worldwide prevalence of the “spirit as life force” concept in worldwide and diverse cultures. “Spirit as Life-Force” as an idea-symbol or archetype appears, evidently, to have been a nearly universal factor in early human societies and ‘primitive’ or traditional tribes, generally pervasive among all the diverse cultures of the world and on every continent Spirituality is about people:I thought I would begin with Edna’s story of her struggle with the death of her father Edna “I began to understand then, that everything I needed to overcome the turmoil that I was experiencing, was within myself … Spirituality became a part of my life, and was repeatedly looked upon for understanding in other situations. My spirituality is a part of my very existence that is made up of hopes, mysteries, and values. It is shown in my interactions with others, and in my writing … It is the light of being that gives meaning and understanding to everything and everyone that I encounter. I give thanks to the spirituality within me.” You wouldn’t ordinarily think a 12-year-old could write something as sophisticated and profound as that – but this was written by “Edna (12), struggling with the death of her father,” One small study revealed that 68 out of 125 people who are grieving – not surprisingly – engage spirituality> Nora’s story, as told by Daniel Scott Daniel G. Scott observes, “Children’s experience will feel normal to them. It has its own logic but when shared may receive a reaction that alters their feelings about that experience. Those responses can alter their freedom to express, and even experience, what was normative for them, producing emotional conflict for the child. First is Nora’s account of her ability to see auras as a younger child: “When I was four or five years old, I was playing dolls with two friends. One of them asked what my favorite color was. I replied ‘Pink.’ She asked what shade of pink? I said the shade of pink of the light around your head. Both little girls said ‘What light around the head?’ A fear like a knife went through my heart as I knew they were telling the truth; they didn’t see the light. I was seeing something they could not see. I never saw lights around people again until I was in my 30s. Nora considered seeing auras normal until she realized her friends could not. Suddenly there was something unacceptable about her ability to perceive light around people’s heads. It is not clear why her fear was so immediate but it seems to be based on a sense of appropriateness or safety. She shuts off her perception interrupting her capacity to see auras until, in adult life, she began a deliberate process of study:” The significance this had on my life after I remembered this experience has made me a seeker of higher consciousness. A believer that my function on this planet is significant to every person on the earth. Although Nora’s account is from early childhood, she models the process of re-constructing her sense of self and life journey based on a recovered capacity. In other accounts that I have of the ability to see auras, the loss of the perception in response to the reactions of others is common. I seem to hear stories from people who have recovered their capacity but wonder how many children have perceptual capacities lost while growing up. How many children have not regained their perceptions? What are the cultural implications of severed capacities in children’s lives?” (Retrospective spiritual narratives: exploring recalled childhood and adolescent spiritual experiences, Daniel G. Scott International Journal of Children's Spirituality) In my personal encounters with my connections Nunzi told me she also sees auras, as well. Of course, the documented psychic Edgar Cayce is well-known to have seen “auras.” There is the story of a woman he encountered who had no visible aura. The next day she was dead. Intro: Donna Thomas: Whether ‘positive’ or ‘negative’, anomalous experiences can catalyze self-healing Relative to children’s spiritual or spiritual-psychic experiences, Donna Thomas observes that “Children and young people commonly have ‘positive’ and ‘negative’ anomalous experiences that are silenced, ignored or medicalized by ‘adults-in-authority.’ Whether ‘positive’ or ‘negative’, anomalous experiences can catalyze self-healing for children and young people. Through children achieving greater self-awareness and a sense of intra-connectedness between self, others and the world.” She goes on to summarize the results, saying that “All self-reported anomalous experiences, were viewed by children and young people as carrying healing and transformational potentials regardless of whether their experiences were ‘positive’ or ‘negative’ Healing and transformation were reported by children and young people, that included self-withdrawal from medications; changes in attitudes and behaviours; feeling more connected to self, others and the world; enjoying life and ‘knowing’ self How children and young people’s anomalous experiences are responded to by ‘adults-in-authority’ has consequences for children and young people’s wellbeing.” (A participatory research study to explore the healing potential of children’s anomalous experiences Explore journal homepage: www.elsevier.com/locate/jsch) Spirituality as Intelligence I would like to begin with Children’s Grief Dreams and the Theory of Spiritual Intelligence: Kate Adams Bishop Grosseteste University College Lincoln & Brendan Hyde Australian Catholic University – because they do an incredible SPIRITUALITY, SPIRITUAL INTELLIGENCE, AND DREAMS Spirituality is a natural human predisposition (e.g., Hay & Nye, 2006; O’Murchu, 1997, 2000). It is more primal than institutional religion (James, 1901/ 1977; Maslow, 1970; Tacey, 2000) and concerns a person’s sense of connectedness with self, others, and the world (or cosmos). For some people, connectedness with a Transcendent dimension is a part of spirituality (Bosacki, 2001; Elton-Chalcraft, 2002; Fisher, 1999; Hyde, 2004; Tacey, 2003). Hay and Nye (2006) argue that spirituality involves a deep down awareness of one’s relationship with one’s self, and with everything that is other than one’s self. It is possible to conceive of spirituality as a type of intelligence (Emmons, 1999, 2000; Hyde, 2003, 2004; Kwilecki, 2000; Zohar & Marshall, 2000). One hallmark feature of intelligence concerns the ability to solve problems (Ruzgis & Grigorenko, 1994; Walters & Gardner, 1986). Zohar and Marshall (2000) define spiritual intelligence as the mental aptitude used by human beings to address and find solutions to problems of meaning and value in life. In drawing on discourse arising from theories of motivation and personality, Emmons (1999) further suggests that people are able to use spiritual resources to solve problems: The adaptive processing of spiritual information is a part of intelligence, and individual differences in the skills with which such processing occurs constitute core features of personality. Spirituality can serve as a source of information to individuals, and, as a function of interests and aptitudes, individuals become more or less skilled at processing this information (p. 163). Qualitative studies have shown that some children reflect on their dreams and find meaning in them, with some of these dreams making a spiritual impact (Adams, 2003; Coles, 1990; Siegel & Bulkeley, 1998). While spiritual dreams can contain a variety of themes, a common one relates to death (Bulkeley, 2000; Bulkeley & Bulkley, 2005). The concept of death is one that children are faced with as they encounter issues of mortality in one form or another, usually via the death of a grandparent or a pet. Dreams of the deceased, and those that are related to death in other ways, are thus not uncommon during childhood (see Mallon, 2002; Dreams of the deceased, and those that are related to death in other ways, are thus not uncommon during childhood (see Mallon, 2002; Punama¨ki, 1999; Siegel & Bulkeley, 1998) particularly given that such dreams can closely reflect stages of the grieving process (Garfield, 1996). While some of these dreams may be disturbing for children, many of the dreams offer reassurance and coping strategies, or aid children in their search for meaning about issues of life and death. Dreams such as these, which an individual may deem “spiritual,” are often significant to them because of the impact made on their lives Relational Consciousness-Spirituality THE SPIRITUALITY OF ADULTS IN BRITAIN – David Hay The overarching concept that linked all the children’s spiritual talk was what we referred to as ‘relational consciousness’. My research colleague Rebecca Nye describes this as having two aspects (Hay & Nye, 1998): 1. An unusual level of consciousness or perceptiveness, relative to other passages of conversation spoken by that child. 2. Conversation expressed in a context of how the child related to things, other people, himself/herself and God. ‘Relational consciousness’ caught us by surprise, because we had some notion of spirituality as a solitary affair, something very private. What impressed us very strongly was how ‘relational consciousness’ not only seems to be closely related to, if not identical to spiritual awareness; it also underlies the ethical impulse. In our research we always ask people to tell us in what way their spiritual experience has affected their lives. By far the commonest of all answers is that they say they want to behave better. One way of putting this is to say that the ‘psychological distance’ between themselves and other people, the environment and (if they are religious believers) God, becomes much shorter. If someone else, or the environment, is harmed they feel that they too are damaged in some way. That great Scottish philosopher John Macmurray (1961), had already enunciated something similar in his Gifford Lectures in Glasgow University in 1954: ……the unit of personal existence is not the individual, but two persons in personal relation; and that we are persons not by individual right, but in virtue of our relation to one another….. The unit of the personal is not the ‘I’ but the ‘You and I’. Similarly, A community ….. is a unity of persons as persons. Unlike a society, it cannot be defined in functional terms, by relation to a common purpose. It cannot be constituted and maintained by organisation but only by the motives which maintain the personal relations of its members. It is constituted and maintained by mutual affection. The research that I have been describing demonstrates the centrality of relational consciousness to an understanding of spirituality. T A Research Study Investigating Methods of Obtaining the Views and Opinions of Disabled Children about Spirituality By Beth Loader The last section focuses on spirituality in disabled children & highlights “relational consciousness. I would mention briefly a relational consciousness or connectivity is consistent with numerous “spiritual people” I have encountered. Relational Consciousness In various parts of each interview the children expressed a level of consciousness relative to other passages and this appeared in how the children saw themselves in relation to others and self-expressed through questions about connectedness and God and their environment in questions about transcendence. This would seem to support Hay and Nye‟s theory of relational consciousness and the belief that it is a feature of children’s spirituality. Hay and Nye found similar results throughout their analysis which would suggest that relational consciousness exists in all children, independent of ability or age. “Relational Consciousness In various parts of each interview the children expressed a level of consciousness relative to other passages and this appeared in how the children saw themselves in relation to others and self-expressed through questions about connectedness and God and their environment in questions about transcendence.” As a point of order, I would point out that Edna also encapsulates the relational spirituality argument of Hay and Nye as well as my argument that spirituality is a form of social consciousness - and social consciousness is an expression to an extent of spirituality: Edna stated that "My spirituality is a part of my very existence that is made up of hopes, mysteries, and values. It is shown in my interactions with others, and in my writing … It is the light of being that gives meaning and understanding to everything and everyone that I encounter." Furthermore, in nearly all the examples below relationships play a significant role. For instance Mirabai’s dreams reflect relationships with her family. Prevalence of Spiritual experiences: Minimally 110 million Americans A recent review of "numerous" studies of people who have spiritual or spiritual-psychic experiences by Park and Paloutzian reveals that somewhere between one third to one half of people have spiritual-psychic experiences - of every type and variety imaginable - though hardly any talk about them. Park and Paloutzian go on to say that the studies definitely "establish the normalcy of such reports and that social scientists have until recently ignored a common-phenomena." (p. 67) A mental mistake – an attitude - a lot of psychologists and others make – in my view – is to think it is just “them!” – those “other” people who have strange or abnormal experiences. As William James points out spiritual experiences create a sense of reality – a belief echoed by Carl Jung as well. To put that another way, common sense would dictate that the brain – especially in light of the well-known and well-proven “categorization” process in the brain – would process unusual experiences as unusual. Tim Spector, in the article, What Twins Reveal About The Science Of Faith (Popular Science, August 8, 2013) 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 (family) effects decreases from 56% to 18% between adolescence and adulthood.” Spiritual people are people: Nunzi, Beth, Crystal, Rebecca, Jean MacPhail: Illustrations from some people I have had the pleasure of meeting, who have had spiritual experiences as children! Nunzi, who is unusual in her willingness to openly discuss her spiritual experiences, observes that it is not easy to describe or talk about spiritual experiences. Much of transcendental spirituality is beyond words. Beth, a Filipina, had difficulty verbalizing her spiritual-psychic experiences as a child. Beth spoke about seeing – or visualizing spiritual beings that appeared to be in the form of (spiritual) “fireflies.” She wasn’t able to elaborate on her experiences. Rebecca, who also had a childhood spiritual experience, felt her experience was so intimate and personal she wouldn’t talk about it. I have come aco0rss some information that some spiritual or spiritual-psychic experiences are so traumatic that they generate PTSD symptoms in some people. I have come across several people like Rebecca. Then there is Crystal who has some of the wildest spiritual-psychic experiences I have ever come across. Crystal did speak about an out of body experience – which coincided with the time when her father was suffering from cancer. Dr Visuri, in her thorough dissertation on the spirituality of “high functioning” autistics observes that “distress” is an underlying cause in some the autistics spiritual-psychic experiences. That principle would also clearly apply to spiritual experiences which are common when grieving, recovering addicts and depression. Jean MacPhail who had a foresight-synthesis experience of her mother’s death at 14 also said that in her personal experiences stress appears to be a significant underlying cause, and that her experiences did appear to help her overcome obstacles. Of course, grieving would be a distressing situation – as well as recovering addicts and depression. The Unique Story of Jean MacPhail: A Childhood Foresight and Making Sense of the World Jean MacPhail, a former fellow in neuropathology at Harvard University, author of A Spiral Life (good book), as well as a contemplative Vedanta nun, also lectures and writes articles essays. When Jean was a very young child of only five years old her world was shattered by a traumatic life-altering experience. Her mother walked out one day in a ‘fey” mood not to eb seen alive again. Jean – later – a age 14, wrote down in a poem her vision of her mother’s death at age 5 – which she found out was accurate much later at age 22 – yet went on to synthesize her emotions and broken life into a quintessential poem of meaning creation or re-creation and psychological-spiritual synthesis. When I first read her poem, I didn’t fully realize what was going on and glossed over it. Jean’s poem - at the really tender age of 14 years old was a remarkable synthesis of vision and “putting her house in order.” Making Sense of the World: The Synthesis-Consensus of Viktor Frankl, Carl Jung, and William James The Synthesis-Consensus of Viktor Frankl, Carl Jung, and William James which was overlooked by mainstream psychology (Dr Wong termed in a “New Integrative Approach” – and it is new). Simply put, the synthesis consensus has two aspects: 1. Spiritual experiences and spirituality create meaning and sense of reality (models) 2. Different experiences create different worldviews (tolerance) 3. Emotions energize the symbols, abstractions, or models. In fact, as far as mainstream psychology overlooking the synthesis consensus - in all five of my Psychology of Religion nor in any of my other research or reading have I even come across William James concept of “sense of reality” – which in my view is a critical concept in understanding spirituality – even though James only mentions it once. Dr Paul Wong said it should be termed the “New Integrative Approach” and it is indeed new – having been overlooked by mainstream psychology. As Christ said, “Seek and ye shall find.” – lol – or as neuroscientists say – “attention” is everything. Jean MacPhail’s traumatic childhood spiritual experience (a condensed version from Jena MacPhail’s book “Spiral Life”) When Jean was a very young child of only five years old her world was shattered by a traumatic life-altering experience. As Jean relates from her memories what happened she says, “What I know for certain is that one day in December my mother brought in the mail and sat down at the table to read it. After reading one of the letters, she began to sob convulsively and without stopping. She laid her head down at the table and just spilled her soul into a huge ocean of pain and misery. This was utterly devastating to me, for Scots are people do not show their emotions overtly. Of course, I had known for some time that she was in great pain, but I has never seen her cry like this. There was absolutely nothing I could do: I had no idea what the matter was, I was so unused to scenes like this – and I was only five years old. After this episode, she was what can only be called fey. It was as if she was under a spell, not living in contact with this world, listening to some call that was leading her to her doom. She took care of me, but she was not with me. I felt a heavy, heavy load on my soul, not knowing what was happening and fearing the worst. A few days later about four o’clock in the evening she started to put on her coat. It was nearly dark, for Scottish winter evenings draw in very early, and it was pouring rain. “Where are you going Mummy?’ I said. “I am going out.” “But it is pouring with rain. You can’t go out in this rain!” She said nothing, but started to button her coat. “Let me come with you!” She looked at me for a while, her eyes not seeing me. “I’ll be back in a wee while. Wait for me.” That was the last time – at the tender age of five years old - Jean saw her mother alive. Then at age 14 - and it wasn't until 23 that Jean finally worked up the courage to confront the medical examiner -Jean wrote out a poem-vision of her mother's death - which, in retrospect, was also clearly a spiritual epiphany - a synthesis of emotions and realities in forging a new life with both grace and wisdom uncanny for a fourteen-year-old. A fourteen-year old’s poem On the mountain, shadows Pass and re-pass, over blue rocks And black, Where lies a broken temple Silvered by the weak moon. A wreath of curling locks And an arm stretched out, Cold, cold and heavy, Soaked with the dews of night, Devoid of life and sadness. No trace of joy, yes, it is there --- Silent, still, true bliss and happiness. Fleeting wings bring the sighs Of a child; Teardrops fall as drops of gentle rain On eyelids of white as marble. A light of dim and yellow Glows in the town. The eye of love and a heart cries In the still, warm night. At age 23, Jean finally mustered enough courage to seek about and face the truth. Jean asked the medical examiner “How exactly did she die?” The medical examiner replied “She seems just to have kept walking in the hills in the rain until she collapsed and died of the cold. She was found in a burn.” (Scottish word for a kind of watercourse.) In her book, The spiral Life, Jean goes on to say, exactly how I had seen it: Even as I lay under the gas mantle, I had been aware of her struggling along in the rain and stumbling on the rough terrain. And I had seen her lying dead in the burn, with water pulling her hair this way and that.” (p. 216) It should be noted that any objective analysis would be forced to acknowledge the details of Jean’s poem at 14 years old: “Where lies a broken temple, Silvered by the weak moon., A wreath of curling locks, And an arm stretched out, Cold, cold and heavy, Soaked with the dews of night” matches a woman found dead in a burn) So, what is important, in my view, is that in that poem Jean transcended the “broken temple” “devoid of life and sadness; No trace of joy” and concluded the poem with this Fleeting wings bring the sighs Of a child; Teardrops fall as drops of gentle rain On eyelids of white as marble. A light of dim and yellow Glows in the town. The eye of love and a heart cries In the still, warm night. So, yes, Jean forged a new life with both grace and wisdom uncanny for a fourteen-year-old. It was a very touching and compassionate resolution and synthesis – as well as realistic. Jean’s realistic and touching resolution was “Fleeting wings (perhaps of angels) which is a realization that as a child she could have done nothing to help her mother – yet she was sad “Teardrops fall as gentle rains” and she transcended the tragic situation with “The eye of love and a heart cries out.” Jean’s poem – for a fourteen-year-old has to be one of the most incredible poems I have ever personally seen. Nunzi shared her story and I thought it is remarkable and should be shared I came from a large Italian family and they just called it my "ESP." I would tell them things and I thought it was a game they were playing with me because OF COURSE I knew that everyone could do what I did. I could read the sky and tell the weather as a preschooler. My mom said I was more reliable than the weatherman. I just thought they were playing with me that they could not see what was obvious to me. Until one day, it occurred to me that they couldn't see it. I didn't want to be different. I didn't want to be thought of as different... I have always been an outlier regarding things I can do. It has brought me great comfort while also alienating me from most people in terms of being able to reveal things about myself. I came from a large Italian family and they just called it my "ESP." I would tell them things and I thought it was a game they were playing with me because OF COURSE I knew that everyone could do what I did. I could read the sky and tell the weather as a preschooler. My mom said I was more reliable than the weatherman. I just thought they were playing with me that they could not see what was obvious to me. Until one day, it occurred to me that they couldn't see it. I didn't want to be different. I didn't want to be thought of as different... I would tell my mom about things that were going to happen before they happened, like my grandfather's actual time of death, my father's remarrying on the other side of the country, and a future family member upon meeting them. Other things like that. When my sister could not be found, my mother told me to "find her." I asked her how. She said, lay down, clear your mind, and tell her to call me." I did. I found her and saw where she was, what she was wearing, who she was with and I knew what phone line to call her on, although it was a business establishment. I told her our mother was looking for her and to call. My mom got used to this and would frequently ask me to find someone. Sometimes I could see them, sometimes I could see what they could see to help place a location. It was a game to me. Someone once challenged me to find her in a factory she knew well. She said she believed she could evade me for 30 minutes. She left, to "wander the factory," I suppose. I told myself that I would feel her like the sun on my face. And I did. And I found her. She was amazed that I did, I was amazed that she did not believe me. In 1982 I learned about Yahushua and so many more doors of understanding opened for me that I feel that I knew virtually nothing before I came to know Him. When I visited the site of the Last Supper in Jerusalem when I was 16, I fell into a vision of the Last Supper and had to be physically carried out because I was loathe to go and could not share what I was seeing. Again, on the shores of the Sea of Galilee, I prayed for the will to never shun the Light, but to dedicate my life to Him and to Truth and to live according to my truths. This I have done and I have been amazed at the myriad possibilities available to us, if we only remember. I have confirmed and had eyewitnesses to many of the gifts I have been shown and it is more a matter of keeping most of it to myself rather than being open because I do not get good reactions from people. Either they do not believe me or they do and they don't know what to think. I challenge what they know and a lot of people don't like that. Nevertheless, I have a wonderful marriage and delightful children and I have lived my life free, despite hardships and tragedies. I have always been led to what I needed when I was ready to receive it. I came to understand that we are only limited by our questions and our choices. Once we are on a path to enlightenment, we have to defend our choices with the knowledge we have been given. Everything else is a distraction. Grief becomes irrelevant as it is only another distraction away from the better truth that IS. Once you have been awakened to the incredible possibilities of our lives, we will come out of the poverty we subject ourselves to by our unwillingness or inability to see past our own egos, fears, problems, anxieties, angers, appetites and limited knowledge. We may be co-creators of our own experiences or we can be leaves in the wind. I believe it is the leaves who carry the grief. Flynn Flynn’s story I believe merits at least a quick overview! “I am 55 years old with 5 children 8 grand daughters and have been through an immense amount of pain and trauma in my life more than most yet I still love all. I found it difficult to handle my main experience and struggled for a long time, but finally once I got a 'structure' worked out I keep my balance pretty well.” My mother was murdered when I was 9 so I believe that has a significant bearing on things yet she also taught me how to strengthen my mind using cards and guessing what they were from a very early age and she was an extreme humanist feminist kind person……. I have had several instances in my life of it [spiritual-psychic experiences] - from my mother’s murder to girlfriend leaving me to accidents going to happen to asking god creator for direction and sign and getting it immediately; none of it make too much sense to me and I don’t understand why it happens to me so frequently!” Footnotes A Research Study Investigating Methods of Obtaining the Views and Opinions of Disabled Children about Spirituality By Beth Loader - A Dissertation submitted to The University of Birmingham Reference: International Journal of Children's Spirituality Retrospective spiritual narratives: exploring recalled childhood and adolescent spiritual experiences Daniel G. Scott University o For perspective on spirituality – social consciousness. American Declaration of Independence: “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.” As a point of order I would highlight that these assumptions are not strictly quantifiable in the sense of materialist methodology – and further that much of human consciousness is beyond strict materialist methodology In that light I would emphasize that it would seem a self-evident truth that “society” could not possibly even exist at all without “social consciousness!” However, when I asked a psychology student if she had ever heard of “social consciousness”, she replied, “No!” Geertz’s “universally accepted” (according to Chernus) five-part definition of religion does not include either community or “spirit” for that matter. Yet, any objective or reasonable assessment of religion would highlight the characteristic of religions as groups, or communities as being incredibly salient characteristics. It would also appear an inescapable conclusion that the “teachings” of religions would dorm – being norms – a social consciousness. In |Social psychology the “norm” since Allport in 1927 is that “There is no psychology of groups!” As a point of order, I should not have essays posts removed – or just not posted at all – on FB simply because I bring up social consciousness - or spirituality – which are not only valid questions – but excellent questions – which has been happening – a lot on psychology anthropology and even Jungian FB groups. Many of my essays are recommended by PhD’s such as Dr S Farra and Dr. P Wong, or “highlighted” by Dr. I Visuri. In my view that is unprofessional, prejudicial, and discriminatory harassment K Lagdameo-Santillan, in her article, Roots of Filipino Humanism observes that “Kapwa is a recognition of a shared identity, an inner self, shared with others..... implied in such inclusiveness is the moral obligation to treat one another as equal fellow human beings.” Professor Virgilio Enriquez Later K Lagdameo-Santillan adds: “According to Professor Enriquez, Kapwa is the “unity of the one-of-us-and-the-other” ……. He maintained that “Kapwa implied moral and normative aspects that obliged a person to treat one another as fellow human being and therefore as equal.” Leny Strobel observes that the concept of “Ginhawa, as a concept about wellness and wellbeing, intersects with and connects to the conceptualization of Filipino personhood in Sikolohiyang Pilipino/Filipino psychology. Ginhawa is always embedded in culture and community. Ginhawa is manifest in the body’s vitality (sigla), ease in dealing with life (gaan), life potency (gana), joy (ligaya) — and all of these are embedded in intra and interpersonal relationships as explained in the psychology of Kapwa. In talking with a few of my Filipina contacts they confirmed that in general they did view Ginhawa in terms of “wellbeing and vitality” Leny goes on to say that “The concept of Ginhawa has a spiritual dimension as well. Prof. Bautista notes the potential of addressing the spiritual dimension in Ginhawa because Filipinos are generally a spiritual people. She says that bringing in the spiritual dimension should not be doctrinaire and instead can focus on the experience of spirituality. Prof. Bautista often talks about forgiveness, ethics, devotion, vows, witness, prayer, pilgrimage to sacred places, burden-bearing and sharing as aspects of Filipino spirituality that are important in achieving Ginhawa.” I should emphasize that - in my research that Sikolohiyang Pilipino is remarkable for a couple reasons. The first is there is nothing like it in western academia. Secondly it is still active. Third, while the Philippines have a very high rate of gun ownership and, overall., the homicide rate is very high, at the moment, the Philippines have a very low rate of mass shootings the rate of school shootings is very low. Stefan Schindler – award winning author and religious scholar – on community We are human only insofar as we are part of a human community. Aristotle says man is zo-on politicon -- a social animal. Buddhism agrees. Insofar as emptiness names interbeing (pratity-samutpada = dependent origination, or co-originating arising), we are all interconnected, interdependent, inter-penetrating. Accordingly, the two wings of Buddhism are wisdom and compassion. Wisdom as compassion recognizes universal brother-sisterhood. Hence Buddhism cares as much about community as it does enlightenment. And that means caring about peace and justice. The Judeo-Christian equivalent is agape. I define a bodhisattva as committed to learning and service. I define service as kindness, creativity, and compassion. One can even say, as I often do, that compassion is the path to enlightenment, and the fruit of enlightenment. The social function of the sangha is to turn humanity as a whole into a collective sangha. The Judeo-Christian equivalent is The Peaceable Kingdom on Earth. And that, my friend, universalizes and enhances the opportunity for the enlightenment adventure. The social function of the sangha is to turn humanity as a whole into a collective sangha. The Judeo-Christian equivalent is The Peaceable Kingdom on Earth. And that, my friend, universalizes and enhances the opportunity for the enlightenment adventure. Buddha’s Dharma shows The Way, because the Dharma itself (like the Tao, says Lao Tzu) gently pulls us in that direction (while karma carries the big stick, because humans are stubborn, and often need the karmic jolt). xeno In American culture there is a need for the explicit practice of Sangha. Our tendencies toward individualism, personal isolation, as well as the lack of community grounding, which is implicit in the East, create the need for emphasis on sangha practice in the development of a "Western" Dharma. Sangha, here in the West, tends to be incidental to practice, rather than directly used as practice. While refuge is taken in the Three Jewels -- Bodhi, Dharma, Sangha -- we must offer a strong, culturally grounding, practice of Sangha. A practice aimed at developing Aware community for bringing separate individuals into the same kind of wholeness in Sangha that individual practices aim at bringing together in Bodhi. A Living Community, Not Aggregation of Individuals. Western Dharma community is all too often expressed as simply an aggregate of individual practitioners, rather than as a living, organic Whole which is fully directed towards fulfilling its Bodhisattva vow. Thus there is need in American Buddhism for specific practice of Sangha, because the lack of balance among the Three Jewels can hold back development of the grounding for a strong, deep, Western practice. Definition: sangha, Buddhist monastic order, traditionally composed of four groups: monks, nuns, laymen, and laywomen. The sangha is a part—together with the Buddha and the dharma (teaching)—of the Threefold Refuge, a basic creed of Buddhism. Addendum – Peer Reviewed and zero criticisms “Why stay in prison when the door is open!” Rumi Addendum I & II 2-13-2024 Addendum I “There is no psychology of groups” (Allport’s taboo 1927) – A High School Prank? No Psychology of groups?? Are you crazy?? Even a precursory glance at those pictures clearly and vividly conveys the reality that – yes, there are psychologies of groups (many actually) Hazel Markus, Shinobu Kitayama, Rachel Heiman, the authors of the chapter Culture and “Basic” Psychological Principles, of the Social Psychology Handbook of Basic Principles, state rather boldly – and unequivocally - that currently, “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.” Floyd Allport, in 1927 stated unequivocally that “Only within the individual can we find the behavior mechanisms and the consciousness which are fundamental in the interactions between people ………There is no psychology of groups which is not essentially and entirely a psychology of individuals.” As a point of order social identity theory and social cognition theory do not even touch social consciousness – especially when compared to “kapwa psychology” which appears unique among psychologies in the world. Addendum II: Death is Superstitious Nonsense: Major Methodology Flaw - Narrative Explanation of the Definist fallacy–Maladaptive Stereotype that “All spirituality is unreal” Preamble: While this is a long “addendum, I include this because I feel the Definist Fallacy – Maladaptive Stereotype that “All spirituality is unreal” is A Major Methodology problem that causes widespread “crooked thinking – to use Supreme Court Justice Rehnquist’s terminology. I have some fairly well documented transcendental spiritual experiences and I encounter the maladaptive stereotype that “Spiritual psychic experiences are automatically and necessarily mental illness” That is false! In fact, J.E Kennedy observes that “Very little research has been aimed at investigating the overall effects of paranormal experiences.” - J. E. Kennedy (An Exploratory Study of the Effects of Paranormal and Spiritual Experiences on Peoples' Lives and Well-Being J.E. Kennedy and H. Kanthamani [Original publication and copyright: The Journal of the American Society for Psychical Research, 1995, Volume 89, pp.249-265.]) From my research I would have to agree with that statement 100%. In my research on people who have spiritual-psychic experiences, “people” are conspicuously absent. Death is Superstitious Nonsense: Major Methodology Flaw - Narrative Explanation of the Definist fallacy–Maladaptive Stereotype that “All spirituality is unreal” Death is superstitious nonsense: A Narrative Explanation Not long 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…, following the logic of the materialist argument 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. 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.” One source cited an example of a Definist fallacy would be the statement that the contender’s arguments are “crackpot theories” – leaving no room for intelligent discussion. 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 is not that uncommon, in my experience), I was like – “Prove God???Are you crazy?” Peer Reviewed Critique of Materialism Endorsed by Four Very Prominent Psychologists and Medical Researchers The critique – dating from 2017-2018 has had well over 10,000 views and zero criticisms (between academia.edu, LinkedIn and FB science groups (before I stopped posting on FB) is peer reviewed - and then some 1. Dr. Paul Wong, Professor Emeritus of Trent University edited two large volumes of The Human Quest for Meaning 2. Dr. Harold Koenig, a medical doctor-psychiatrist, a well published and very well-known author and researcher stated about this article: "Charlie – makes perfect sense to me, 3. Dr. Stephen Farra: Columbia International University Emeritus "Definist Fallacy (leading to a closed Materialism) is spiritual poison, and has hurt us all 4. Stefan Schindler, an award-winning author, and retired psychology-philosophy professor The U.S. Department of Justice accepted my complaints submitted in 2021 The U.S. Department of Justice has accepted my complaint # 83404-WLP, 83404; 95500, 91650, 91569, 90778 – They explained in detail how the Definist Fallacy causes serious misunderstandings and cause prejudices, misunderstandings, and outright ignorance at times. The complaint was filed against Kaiser Permanente – who had basically told me – to take my beliefs and go screw myself. I filed 5 or internal complaints with KP stating how offensive I find their acceptance and approval of a fallacy which is a destructive maladaptive stereotype if there ever was one. In retrospect it appears likely that the DOJ accepted my complaints because my critique of materialism is endorsed by four prominent psychologists: the world known medical researcher Dr Harold Koenig from Duke, Dr Paul Wong, and Dr Stephen Farra, and religious scholar Stefan Schindler. That was back in 2021, so it seems nothing will be done. That being said, the DOJ would not accept complaints unless there was a valid question. For the record, email I received from the DOJ: "Dear Charles Peck Jr, You contacted the Department of Justice on July 1, 2021. Your report number is 83404-WLP. The Civil Rights Division relies on information from community members to identify potential civil rights violations. The Federal Bureau of Investigation and other law enforcement agencies are investigating for the Division. Therefore, you can contact your local FBI office or visit……… Assault by Kaiser Permanente staff Assault: “Reasonable apprehension” in the context of assault, refers to the victim’s reasonable belief that the act will lead to imminent harmful or offensive contact.” (Cornell legal) Reply from Kaiser Permanente: Sr Director Evans suspended my rights to KP services for abusive conduct. The top listed abusive message by Director Evans - literally: “December 8, 2022 I felt that the acceptance of the Definist fallacy and your refusal to acknowledge my rights and beliefs as extremely offensive” I even filed a complaint with the DOJ [which I sent them but they never read apparently] which was accepted. My position is endorsed by Dr. Koenig, Dr Wong, and Dr Farra, and Stefan Schindler" That is the whole story there – Materialists – which dominate in certain fields like psychiatry and mainstream psychology simply don’t care at all – the hypocrites – when it comes down to it – simply do not have any respect at all for spiritual people. Psychiatry has no training or education in people who have spiritual or spiritual-psychic experiences There are some schools of thought – such as Existential – Positive Psychology – logotherapy and pastoral schools of thought as well as Jungian school of thought - which are receptive – but mainstream psychologists – for the larger part - are not objective even though they swear they are. As Viktor Frankl and Muzafer Sherif pointed out schools of thought and disciplines are separate and disconnected. Psychiatrists – as Dr Stacey Neal (Johns Hopkins – explained – have no education or training in people who have spiritual experiences. In my forty years of experience, I would say psychiatrists – that I personally have encountered - are Know Nothing Close-Minded Bigots. Very little research has been aimed at investigating the overall effects of paranormal experiences “Very little research has been aimed at investigating the overall effects of paranormal experiences.” - J. E. Kennedy (An Exploratory Study of the Effects of Paranormal and Spiritual Experiences on Peoples' Lives and Well-Being J.E. Kennedy and H. Kanthamani [Original publication and copyright: The Journal of the American Society for Psychical Research, 1995, Volume 89, pp.249-265.]) From my research I would have to agree with that statement 100%. In my research on people who have spiritual-psychic experiences, “people” are conspicuously absent. Link to academia.edu profile https://independentscholar.academia.edu/CharlesPeckJr
Charles E Peck Jr academia.edu profile Link https://independentscholar.academia.edu/CharlesPeckJr Total Views 341,670 in Top 0.1% 1, 478 Followers & 3,135 Engaged Readers [1 level below followers] Categorization: Creative Spirituality & Practical Use (W. James) – A Counterpoint to the materialist maxim “All spirituality is unreal”! “It is only a narrow passage of truth that passes between the Scylla of a blue fog of mysticism and the Charybdis of a sterile rationalism…” Wolfgang Pauli Scylla and Charybdis Immortalized in Homers epic, the Odyssey, the terrifying monsters, Scylla and Charybdis from Greek Mythology are symbols of dangers between which men seem too often caught. To be “between Scylla and Charybdis” is to be trapped between two frightening and dangerous choices or decisions. “Scylla was a supernatural female creature, with 12 feet and six heads on long snaky necks, each head having a triple row of sharklike teeth, while her loins were girdled by the heads of baying dogs. From her lair in a cave she devoured whatever ventured within reach, including six of Odysseus’s companions. Charybdis, who lurked under a fig tree a bowshot away on the opposite shore, drank down and belched forth the waters thrice a day and was fatal to shipping. Her character was most likely the personification of a whirlpool. The shipwrecked Odysseus barely escaped her clutches by clinging to a tree until the improvised raft that she swallowed floated to the surface again after many hours. Scylla was often rationalized in antiquity as a rock or reef.(Britannica - https://www.britannica.com/topic/Scylla-and-Charybdis) Wolfgang Pauli rather brilliantly observed “It is only a narrow passage of truth (no matter whether scientific or other truth) that passes between the Scylla of a blue fog of mysticism and the Charybdis of a sterile rationalism. This will always be full of pitfalls and one can fall down on both sides.” That illustrates the inherent dilemma of human consciousness in the polarity between spirituality & mysticism versus extreme rationalism-quantification Outline of the New Approach Essay This is a very long essay-article (56 pages) Here is an outline Part I Genetics, Spiritual Symbolism and Energy – Spirituality from a psychological perspective Part II Setting the Stage: Personal Perspective Part III Death is Superstitious Nonsense! Part IV. Spirituality: Entangled in Abstractions “Life is partnership of God and man!” – Heschel Part V. The Importance of Categorization in Scientific Method & Questions about Scientific Methodology: While fundamentals can be boring, fundamentals are also important. Categorization is critical in scientific method Part VI. Categorization: Creative Spirituality with Practical Use (William James) - Counterpoint to the academic-materialism maxim "All spirituality is unreal" Part VII. A Spirituality Primer: Spirituality as Social-Relational Self and Spiritual Intelligence VIII. Academic Materialism with “rigid adherence to quantification as sterile IX. Up close and personal: The Fear Factor rationalism and a pervasive researcher bias X. Academic Materialism Methodology Problems, W. James Pragmatism, & Mannheim’s Paradox XI Unconscious – Underlying – Processes XII A Review of Methodology Flaws A People-less Spirituality: Addendum I – People Stories Addendum II: Quantum Leap over the Outmoded-Outdated Billiard Ball Physics Part I Genetics, Spiritual Symbolism and Energy – Spirituality from a psychological perspective A. The Genetics of Spirituality Tim Spector, in the article, What Twins Reveal About The Science Of Faith (Popular Science, August 8, 2013) states, “They [the researchers] estimated the heritability of spirituality to be around 40 to 50 percent, which is quite high………..These studies demonstrate our variable but innate inherited sense of spirituality, which affects how we perceive the world, ourselves and the universe. B. Sociological Evidence of Unconscious Spiritual Symbolism – Star Wars & Harry Potter Fandom 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 contemporary-modern social popularity of Star Wars and Harry Potter, and the numerous other imaginative fandoms, that provides massive data and evidence of the existence of unconscious spiritual symbolism. As Carole Cusack correctly observes “the imaginative exercise of realizing that world [of spirituality and supernatural force in Harry Potter and Star Wars] is extremely attractive..(p.27) – which is to say the unconscious symbolism associated with spirituality is a viable force in human consciousness. C. Energized unconscious symbolism In light of the " sociological reality Fandoms", spiritual symbols might best be understood in terms of Nancy Furlotti’s argument which states, " 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. From that perspective, the idea of "spirit" as energy and force is very real, especially in light of a social-collective consciousness. D. Prism Paradigm: The Energy-Filter Model Energy “originating” from unconscious symbolism is processed and filtered – as a metaphor of light (energy) entering a prism and different colors emerging on the other- side of the prism. – As an expression of spirituality as a natural predisposition. As William James and modern neuroscience points out, people have different views because they filter or process – data and information differently. Personality, upbringing, culture-environment- ethnicity, experiences are shaping factors. John Bargh, a researcher and psychologist of the unconscious, observes, “When I was about twelve years old, we had a big family reunion and I decided to bring a tape recorder so we’d have a recording of our grandparents and uncles and aunts and cousins for posterity. I come from a large extended family so it was a really noisy room. During the gathering, our grandma sat on the couch and told some great stories in the middle of all other conversations. We listened and enjoyed all of them, and a few days after the reunion, we went back to listen to it again. What a disappointment! Just noise, noise, noise, a million people talking at once and no way to pick out her voice from the other people talking, even though we heard her so clearly at the time. We quickly figured out that we hadn’t noticed the background noise because we had been so captivated by our grandmother’s stories. We’d filtered out what everyone else was saying. (p. 111 Before you know it) E. Selective Attention – an Evolutionary Adaptive Trait Bernhard Hommel et al observe: “How is this related to attention? A few sentences after that famous phrase we quoted above, James wrote that attention “implies a withdrawal from some things in order to deal effectively with others.” interact with another stimulus is indeed accomplished, quite literally, within the approach circuit of the rostral tectum. And while these simple circuits for governing interactive behavior may seem far removed from the higher cognition of humans, they are indeed the precursors to the mechanisms that control what has been called “selective attention.” It is argued that selectivity in processing has emerged through evolution as a design feature of a complex multi-channel sensorimotor system, which generates selective phenomena of “attention” as one of many by-products. The present paper reaffirms and expands this position by placing particular and new emphasis on the interconnected and integrative nature of the human sensorimotor information processing systems. No one knows what attention is” Bernhard Hommel & Craig S. Chapman & Paul Cisek & Heather F. Neyedli & Joo-Hyun Song & Timothy N. Welsh) 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. The social sciences failed to follow scientific methodology – and fundamental methodology as outline by Aristotle two thousand years ago – which is what I address in this essay PartII Setting the Stage: Personal Perspective “I believe that we can 'sense' the future. We just haven't yet established the mechanism allowing it to happen!” - Welsh Nobel Prize Winner Brian Josephson As Jean MacPhail, author and scholar, states, my spiritual-psychic experiences are unique – in part because they are correlated with external political events, in part because they have consistent and reasonable interpretations as “perceptions of threats to the group” – which dovetails into Daryl Bem’s repeated successful experiments (involving over 10,000 subjects) which demonstrate instincts are a significant factor in precognition. Dr Paul Wong, an author, researcher, and well-known psychologist did tell me that my spiritual psychic experiences after an initial difficult time, would play in my favor. I am not holding my breath. Dr Stephen Farra, a psychologist Emeritus, recommends several of my essays – one of which was my essay on Childhood spirituality. Abbreviated summation of forty years of personal spiritual-psychic experiences - as expressions and manifestations of the Holy Spirit A. Here are six dream, most documented by emails - all with consistent and reasonable interpretations: (1) a dream centered on Pakistan and nuclear war – a month later India launched an attack against Islamic Jihadists in (2) A Hybrid Dream-Perception: Precognitive "Tag" (a central action with one or two details) of the "incel" terrorist in Canada in late April, 2018. (3) Dream about Libya (2-26-2019), A month later the U.S. forces left Libya (4) Synchronicity with Muslim lone terrorist attack in Strasburg, France attack - dream (9-19-20) (5) Dudayev (Chechen leader) Dream – dream had several details matching the death of Dudayev the Chechen leader (6) Fredericksburg bomb (civilian) Several details of a dream matched the death of a woman by a bomb I am very bitter about my dealings with the American clinical psychologists and psychiatrists that I personally encountered. In spite of the historically unprecedented aspect of my documented experiences and the support by three well-known psychologists of my experiences o as well as the medical requirement to treat spiritual people with some minimal respect – I was given the silent treatment and ostracized by professionals and psychiatrists. It is well known that ostracism causes psychological and even physiological damage. In 40 years, I did not have an intelligent conversation with any of my “therapists” – “Ignoring” is a well-known technique in conditioning. My view is that the “professionals” I personally encountered were deliberately and intentionally conditioning and gaslighting. Actually, “Cyberball” experiments demonstrate that social perception and perception of social exclusion operate independently of “intentionality” as it were. A study of a video Cyberball game in which na human subject “played” ball with tow cyber players showed that when the human subject was excluded from playing ball they got upset – in spite of the fact that that the subjects knew the other two players were computer generated. Dreams can be a source of divine insight and inspiration. My dreams are really not all that different from the dreams of dream weavers in indigenous Filipino culture, - whose dreams give them insights and innovative creative designs for weaving t’nalak. An expert at the museum at Cagayan de Oro explained that dream weaving – the belief that dreams can be a source of divine insight – inspiration is pervasive in indigenous tribes throughout the Philippines. “The craft of weaving among the T’boli is a sacred spiritual tradition. Designs are believed to arrive from Fu Dalu, the spirit of the Abaca [material for cloth] (p.214), Be Lang Dulay, is a world-famous dream-weaver - artist. She “popularized T’nalak weaving with her over 100 different T’nalak designs.” (p. 208) As William James and modern neuroscientists explain, people “filter” information and focus their attention differently. As Corinthians emphasizes different people have different spiritual gifts. (T’Nalak: The Land of the Dreamweavers - Amanda David Shiela Everett https://uw.pressbooks.pub/.../tnalak-the-land-of-the.../) Many spiritual leaders emphasize that – in its most basic sense – spirituality is an awareness, an orientation, and a mindset. Having a similar mindset likely helps me in connecting with my Bla’an, T’boli-Ubo, and Ilongga connections-friends. A woman whose mother is Ilongga mentioned her mother at times interprets her dreams as foretelling the future. For perspective – a minimal study of spiritual psychic experiences – here is an excerpt from J E Kennedy – It is a minimal study but as J E Kennedy observes, “very little research” has been done on ‘people’ who have spiritual psychic experiences. “Data from a convenience sample of 120 people actively interested in parapsychology who reported having had at least one paranormal and/or transcendent experience showed that these experiences increased their interest and beliefs in spiritual matters and increased their sense of well-being. More specifically, the majority of respondents indicated that the experiences resulted in increased belief in life after death, belief that their lives are guided or watched over by a higher force or being, interest in spiritual or religious matters, sense of connection to others, happiness, well-being, confidence, optimism about the future, and meaning in life. They also indicated decreases in fear of death, depression or anxiety, isolation and loneliness, and worry and fears about the future. A large majority of respondents indicated that these effects resulted from a combination of more than one paranormal and/or transcendent experience. The magnitude of changes in well-being and spirituality were positively associated with the number of anomalous experiences. Measures of current well-being and current importance of spirituality were positively associated with reported changes in well-being and spirituality resulting from anomalous experiences.” An Exploratory Study of the Effects of Paranormal and Spiritual Experiences on Peoples' Lives and Well-Being J.E. Kennedy and H. Kanthamani (Original publication and copyright: The Journal of the American Society for Psychical Research, 1995, Volume 89, pp.249-265. Part III Death is Superstitious Nonsense! A. The Definist Fallacy = A Maladaptive and Destructive Stereotype that “All spirituality is unreal!” In their article, “Spirituality, religion and health: an emerging field of research”, William R. Miller and Carl E. Thoresen, state: “A philosophical basis for this perspective is materialism, the belief that there is nothing to study because spirituality is intangible and beyond the senses.” One source on rules of logic, explained the Definist fallacy in terms of portraying arguments and evidence as “crackpot theories” – of course terminating right away any intelligent discussion. A version of the materialist argument that I encounter often is that - one has to “Prove God” before one can have valid spiritual beliefs. When I first encountered that argument (and it is not uncommon), my reaction was: “Prove God???Are you crazy?” B. Brief Analysis of Issues "The unbounded, incomprehensible divinity remains beyond all comprehension." St. Gregory of Nyssa (c. 335 – c. 395), an early Christian mystic, emphasized that God is beyond words and beyond comprehension, and to grasp God as a “Being” diminishes God. 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. Augustine states that "God is not what you imagine or what you think you understand. If you understand you have failed!" Denys the Areopagite Denys observes that “Therefore…. God is known by knowledge and by unknowing of him; there is understanding, reason, knowledge, touch, perception, opinion, imagination, name and many other things, but he is not understood, nothing can be said of him, he cannot be named. For a modern Perspective, Alfred North Whitehead (1861–1947), a British mathematician, philosopher, famous for his work on the philosophy of science makes a parallel observation about “Absolute Truth” “There are no whole truths: all truths are half-truths. It is trying to treat them as whole truths that plays to the devil.” Similarly, Albert Einstein observes “Behind all the discernible laws and connections, there remains something subtle, intangible and inexplicable!” C. Death is Superstitious Nonsense: A Narrative Explanation 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. From research and experience, it is readily apparent that the belief that “all spirituality is unreal” is “widespread.” I have yet to meet an undergraduate college graduate who has any education or training in “people” who have spiritual experiences. Yet they often will say some really untrue and often stupid things. I come across the belief that transcendental spiritual experiences are automatically and necessarily mental illness quite often among way too many American College graduates – which is not only false and unscientific but ignorant as well D. Spiritual Poison: Concepts create idols; only wonder comprehends anything. People kill one another over idols. Wonder makes us fall to our knees.” ― Saint Gregory Of Nyssa 1. Dr Stephen Farra, wrote me and observed, "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……” 2. Giant Cosmic Parrots: Western Academic Ignorant Abusive Comments The most obnoxious comment was made by a neuroscientist in a FB neuroscience group - who stated on a post I made to a FB neuroscience group – which was fairly generic post about spirituality and didn't even mention spiritual-psychic experiences: “please keep the religious drivel to religious channels, this is science and science by its very nature only deals with the material - what can be observed and measured. It serves no practical use of time to hypothesize whether giant cosmic parrots travelling from higher dimensions are responsible for anything because unless one flies into our view there’s no way to prove it.” Two other neuroscientists posted similar comments on that post. Here is an incredibly arrogant comment: Esther is the administrator for a "neuroscience" FB group, and she 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). As for the notion that spirituality is “nonsense,” Point of Order: 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.” Psychology, due to the myriad intangible concepts, especially when it comes to concepts such as freedom, love, justice, and equality could not be, properly, considered a “hard” science like chemistry or physics. So, yes McGilChrist was absolutely correct when he stated its rigid adherence to the actually arbitrary principle of quantification 2. Discrimination and Harassment I have posts declined and posts deleted. I stopped posting to Anglo-American FB groups after an “anthropologist” on a FB anthropology group asked me why I posted "woo" (s**t) – which in this case specifically referred to an essay about the body-mind spirit paradigm which cited early Native American as well as Polynesian precedents – which should be of interest to anthropologists. In fact, the essay had quotes of Dr Koenig a prominent and well published medical researcher. On FB my essays often have remained unposted - even essays recommended by PhD's - as well as posts declined or removed that at the moment (mid November 2022) I have stopped posting to FB completely and totally. Prof C Cusack observes, "Defining everything you do as spam is simply unacceptable! I'm three-quarters Irish (the other grandparent was Cornish so I'm 100% Celtic)." (I mentioned I'm Irish) Carole Cusack From January 2019 to June 292 I was “blocked” by FB 18 times from posting anything to any group. On top of that, essays recommended by PhDs have been removed as spam. What created this? The materialist ideology which pervades academia. Discrimination, Harassment and Bias from FB Essays deleted or removed by FB for being “against community standards” or having abusive content 1. an essay on the Cathars (French translation) was removed from 3 FB groups - including 2 French anthropology groups due to being against community standards. 3. My essay on "The Deeper Dimension of Pargament and Einstein" has been removed due to "abusive content (from several FB groups). Dr. Paul Wong has stated that "The Deeper Dimension" essay to be publishable. 5. My essay on “the matrix of meaning” has been deleted. Dr S Farra said the essay was well thought out and I also cited my sources. 6. Dr. Visuri praised my essay on emotions. This essay has been removed by FB as abusive or against community standards. Carole Cusack has observed that this kind of academic censorship and exclusion is virtually unheard of – and she has posted essays on spirituality and religiosity with no problem. Reflections and Conclusions: The Materialist Definist Fallacy – the hideously Maladaptive Stereotype - is clearly responsible for these ignorant and horrifically prejudiced statements by these college graduates, neuroscientists, and psychologists. When you talk with them it is only too readily apparent that these college graduates actually literally believe what they are saying and horrifyingly – they believe the stupid and ignorant statements they are making are backed fully and completely by science! - that “All spirituality is about Giant Cosmic Parrots” or that “spiritual people have no physical reality” are true – in their distorted materialist unreality. The materialist maladaptive stereotype that “All spirituality is unreal” is a very pervasive and powerful academic materialist norm. 3. How did this come to be? Brian D Josephson, a Nobel-prize winning quantum physicist – the only Welshman to earn the Nobel peace prize – who states, I believe that we can 'sense' the future. We just haven't yet established the mechanism allowing it to happen. in his article, Religion in Genes (Nature, Vol 362, April 15, 1993) stated unequivocally that, “Emotive attitudes to religion have, it would seem, led to neglect of the important distinctions between science and expression of opinion in writings on the subject. I strongly urge the adoption of a more objective and insightful approach. As a point of information – though I have quoted this passage several times it is no missing form my computer. Dr Stephen Farra states that materialists “prejudge you” and Dr Paul Wong agrees with me when I say “the system is broken.” For perspective, Josephson observes 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." Dr Paul Wong did respond on this that "The fact that those in the circle agree that God does not exists and spirituality is a transcendental value does not matter simply because they cannot be directly observed does not make their biases the truth." (Paul T. P. Wong, Ph.D., C.Psych. – Feb 1, 2021) Of course, I did add my two cents - While I agree, my emphasis is on people and I argue that you can't understand God or spirituality if you don't understand the people. As a point of order, I would add that I'll talk to anyone about spirituality - for hours if they will let me. 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. 4. 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. - Voltaire 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. Part IV. Spirituality: Entangled in Abstractions “Life is partnership of God and man!” - Heschel From research and experience, it is evident that “Spirituality has become entangled in abstractions: powers, perfection, supernatural, unreal, limitless knowledge, crystal ball perceptions, etc.” Brain Josephson points out materialists are fixated on the “supernatural reality” – which is no more than a meaningless abstraction. “The very idea of supernatural magic - including miracles - is incoherent, devoid of sensible meaning.” - Richard Dawkins I talk to a lot of people who have spiritual experiences and not one – of the people I personally have talked with has said anything remotely similar to “supernatural reality” most I talk with talk about away of life or a way of looking at things – which is inline with the synthesis consensus of William James, Viktor Frankl, and Carl Jung that spiritual experiences create meaning and a sense of reality. An underlying cause of this unscientific bulls**t is that a proper categorization of types of spirituality has not been done. Categorization is an essential part of scientific methodology – as outlined by Aristotle two thousand years ago. Dr Stephen Farra (Columbia International University) agreed with my point about spirituality – or understanding in general - getting entangled in abstractions – and went one better. Dr Farra stated “Good short paper - thoughtful and to the point: A lack of belief in "free will" (volitional life direction) routinely leads to a sense of meaninglessness. despair, and unethical personal behavior. We are told we are all forced to this conclusion by "science" -- but this is junk science that does not understand the process of model creation and validation. Our paradigms are our way of addressing Reality, but they are Not Reality. As Charles Peck, Jr. suggests, we are getting lost in our own abstractions!” So, a realistic model of spirituality is important – I believe the prism paradigm is such a model 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. My Theory: Spiritual People” are “People!” – pretty incredible – huh? J. E. Kennedy emphasizes – in this highly advanced scientific society – little or no research has been done on people who have spiritual experiences. “Very little research has been aimed at investigating the overall effects of paranormal experiences.” - J. E. Kennedy From my research I would have to agree with that statement 100%. In my research on people who have spiritual-psychic experiences, “people” are conspicuously absent, (An Exploratory Study of the Effects of Paranormal and Spiritual Experiences on Peoples' Lives and Well-Being J.E. Kennedy and H. Kanthamani [Original publication and copyright: The Journal of the American Society for Psychical Research, 1995, Volume 89, pp.249-265.]) The bottom line is that “models” - and how we envision the world - are not just pivotal and important questions-issues – but vital. The way you look at things is the most powerful force in shaping your life. - Irish poet theologian John O’Donohue Part V. The Importance of Categorization in Scientific Method & Questions about Scientific Methodology: While fundamentals can be boring, fundamentals are also important. Categorization is critical in scientific method A. Aristotelian Scientific Method: Categorization of Spiritual Types 1. Gather the Facts 2. Categorize the Data 3. Analyze the Information 4. Draw Conclusions B. Real World Context Muzafer Sherif, a founding father of social psychology, critiques the methods of social psychology. “Sherif promotes the idea of attitude and attitude change due to its importance in a quickly changing world. He emphasizes that real world contexts are important, even if regarded as "messy" compared to controlled lab experiments.” (Wikipedia) 1, An illustration of the problem of real world context Kay Deaux, a prominent social psychologist, highlights the significance and importance of emotions especially in understanding many social, political or group related behaviors. However, Kay Deaux, in her analysis of group related studies and theories, observed that social psychologists’ fixation with laboratory experiments “precluded” “affective displays.” 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) RUPERT BROWN - real world context 2008 “Finally, let me end on a cautious note. Earlier I noted that one of the major challenges for SIT remains to provide a better understanding of the affective aspects of intergroup behaviour particularly when these assume hostile or destructive forms. It would be idle to pretend that we are much closer to making that link than we were in 1984 when, in his last "posthumous# contribution, Tajfel made exactly the same plea: Tajfel made exactly the same plea: "The point of departure in the study of collective behaviour must be an adequate theoretical approach to the social psychological issues of intergroup relations." [Tajfel goes on to say] None of this can be properly understood without considering another set of complex interactions – the interplay between the creation or dissemination of social myths and the processes of social influence as they operate in the setting` of intergroup relations and group affiliations " (Tajfel, 1984, p. 713) (RUPERT BROWN - Department of Psychology, University of Kent, Canterbury, U Social Identity Theory: past achievements, current problems and future challenges) 2. Muzafer Sherif: “A psychological construct—if it is to prove valid and adequate—must be as valid and adequate in handling the stuff of ordinary human affairs as in... [a] laboratory experiment.” (Vol. 52, No. 6 November, 1945 The Psychological Review, M Sherif & H Cantril}. 3. An illustration would be Allport's Fallacy "There is no psychology of groups" w/ no real world context. An obvious refutation is patriotism - nationalism - clearly a "psychology of groups" 4. The only "real world context" for spirituality is "people". It is shocking as Kennedy reports “Very little research has been aimed at investigating the overall effects of paranormal experiences.” - J. E. Kennedy (An Exploratory Study of the Effects of Paranormal and Spiritual Experiences.... J.E. Kennedy & H. Kanthamani: The Journal of the American Society for Psychical Research, 1995,) 5. Peopleless "categorization" in chapter "Mystical, Spiritual, and Religious Experiences” in R F. Paloutzian & C L. Park’s Handbook of The Psychology Of Religion And Spirituality. A synopsis is a short list of APA “anomalous experiences" – "hallucinations, near death, past life, mystical, and paranormal experiences!" But, here is nothing about “people” who have experiences. Part VI. Categorization: Creative Spirituality with Practical Use (William James) - Counterpoint to the academic-materialism maxim "All spirituality is unreal" 1. Spirituality of Compassion: “Compassion for others and social support have survival value and health benefits…. (The Oxford Handbook on Compassion: p. 171) "Our findings argue that spirituality—above and beyond religiosity—is uniquely associated with greater compassion and enhanced altruism toward strangers." (The Social Significance of Spirituality Laura R. Saslow et al), "religiosity and spirituality were associated positively with compassionate love both for close others (friends, family) and for humanity (strangers)." (Compassionate love......, S. Sprecher 2. Musical Spirituality Shulkin and Raglan "Our evolution is tightly bound to music and to the body as an instrument (e.g., clapping). Music, amongst other things, helps to facilitate social cooperative and coordinated behaviors." "Music is a fundamental part of our evolution – and functional because it facilitates “human contact” and out “social self”" Cross-culturally, at a first approximation, 'musical' behaviours involve not just patterned sound, but also overt action; 'musicality' is a property of communities rather than of individuals; and music is mutable in its specific significances or meanings (p.1) (Ian Cross) 3. Spiritual Healing in Grieving Healing Easterling, et al observe “Conversely, experience has shown pastoral caregivers that individuals do seem to cope better if they can "actualize" their spiritual experiences in times of crisis. J Parker's study "support the assertion that spiritual and/or religious belief systems are associated with adaptive outcomes of grief." 4. Kapwa-loob pro-social norms/spirituality Kapwa & Relational Spirituality: K Lagdameo-Santillan “Kapwa is a recognition of a shared identity, an inner self, shared with others (i.e. Reynaldo Ileto, Jeremiah Reyes, Mercado, etc) + Ubuntu (African - Anglican Tutu) Anam Cara - soul friend (Celtic - soul friend, O'Donohue - Irish theologian) 5. Children’s Spirituality Donna Thomas: “anomalous experiences can catalyze self- healing for children and young people.” 6. Artistic Spirituality: Robert K. Johnston - 20 percent of Americans turn to “media, arts and culture” as their primary means of spiritual experience and expression...." 7. Poetic Spirituality & Prophecy-Creativity & Transcendence: "The prophet is a poet. His experience is one known to poets. What poets know as poetic inspiration; the prophets call divine revelation" - Heschel 8. Dream Weaving/ T'boli-T’nalak – Dreams as a source of divine inspiration and diving grace – the T'boli artist, "Be Lang Dulay, a national artist, popularized T’nalak weaving with her over 100 different T’nalak designs." 9. Arctic Hunter Gatherer beliefs in animal spirits as "Human relationships with the natural world..." in context of William James Practical Use Principle 10. Dr. Ingela Visuri: Spirituality and "The Case of High functioning Autism" 11. Divine Inspiration as spirituality. The immortal scientist Isaac Newton was very spiritual and wrote about religious beliefs also. He found a profound motivation in his perception of the divine order inherent in the universe. Michael Faraday was another scientist who found a similar inspiration and motivation in his perception of divine order. 12. Right and wrong as a form of spiritual – religious beliefs as Durkheim pointed out in the early 1900’s. – an Issue the social sciences – and anthropology in particular - never properly addressed. Synthesis-Consensus of William James, Viktor Frankl, & Carl Jung 1), spirituality - particularly spiritual experiences - shape peoples’ "sense of reality” - that spirituality helps [people "make sense of the world" 2) different experiences (+ culture, upbringing) create diverse worldviews - particularly in spiritual experiences. “We become what we think” Buddha There is a nearly universal consensus among greats – and scholars – that as Buddha stressed millennia ago, “We become what we think” And symbols and models are pivotal in what we think. A fundamental categorization changes the materialist picture of “spirituality as unreal” dramatically. Part VII. A Spirituality Primer: Spirituality as Social-Relational Self and Spiritual Intelligence Throughout the history of humanity SPIRITUALTIY HAS BEEN PIVOTAL IN HUMAN SOCIETY AND HUMAN CONSCIOUSNESS. There is no real reason to expect anything different in modern times - though seemingly primarily unconscious. In spite of the modern academic materialist ideology which is horribly repressive of spirituality especially transcendental spirituality, studies consistently demonstrate that somewhere between 1/3 to half of people have spiritual or spiritual-psychic experiences of one kind of another – though totally ignored by mainstream psychology. Furthermore, as Carole Cusack observes -through fandom studies – there has been a “democratization” of spirituality and spiritual beliefs. “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)!” - (Children’s Grief Dreams and the Theory of Spiritual Intelligence, by Kate Adams Bishop Grosseteste University College Lincoln Brendan Hyde Australian Catholic University) As Karen Armstrong noted in The Case for God, the first evidence for human ideologies can be found in the prehistoric cave paintings of “shamans” in the French and Spanish caves dating as far back as twenty or thirty thousand years. ‘Spirituality’ “is more primal than institutional religion” “It [spirituality] is more primal than institutional religion” – that is Fact. Nicholas J Conrad, et all state that “Here we report the discovery of bone and ivory flutes from the early Aurignacian period of southwestern Germany. These finds demonstrate the presence of a well-established musical tradition at the time when modern humans colonized Europe, more than 35,000 calendar years ago. Other than the caves of the Swabian Jura, the earliest secure archaeological evidence for music comes from sites in France and Austria and post-date 30,000 years ago6–8 (New flutes document the earliest musical tradition in southwestern Germany Nicholas J Conard , Maria Malina, Susanne C Münzel) That is - very roughly - about the same time cave paintings appeared in France and Spain. Cave paintings in Indonesia appeared a decade or so before the cave paintings in France and Spain. The Social & Spiritual Self: Relational Spirituality David Hay, researcher and theologian observed: “‘Relational consciousness’ caught us by surprise, because we had some notion of spirituality as a solitary affair, something very private. What impressed us very strongly was how ‘relational consciousness’ not only seems to be closely related to, if not identical to spiritual awareness; it also underlies the ethical impulse. In our research we always ask people to tell us in what way their spiritual experience has affected their lives. By far the commonest of all answers is that they say they want to behave better. One way of putting this is to say that the ‘psychological distance’ between themselves and other people, the environment and (if they are religious believers) God, becomes much shorter. If someone else, or the environment, is harmed they feel that they too are damaged in some way. That great Scottish philosopher John Macmurray (1961), had already enunciated something similar in his Gifford Lectures in Glasgow University in 1954: ……the unit of personal existence is not the individual, but two persons in personal relation; and that we are persons not by individual right, but in virtue of our relation to one another….. The unit of the personal is not the ‘I’ but the ‘You and I’.” I. (THE SPIRITUALITY OF ADULTS IN BRITAIN – RECENT RESEARCH David Hay) The “Social Self” and Spiritual Intelligence Music is a fundamental part of our evolution – and functional because it facilitates “human contact” and out “social self” “Modern humans can be differentiated in the archaeological record from our predecessors and our sibling species (such as Neanderthals) by an immense leap in cognitive flexibility and by a capacity to enter into and sustain a wide range of social relationships and interactions (Mithen, 1996). It seems likely that proto-musical capacities and their cultural particularisations as musics were crucial factors in precipitating and sustaining the social and cognitive versatility that mark modern humans (Cross, 1999). In effect, musicality can be interpreted as complementing language in human evolution, filling in the 'gaps' in language function through its combination of embodiment, entrainment, and transposability of intentionality. (p. 5 – 6) (Music and evolution Ian Cross) Music is a core human experience and generative processes reflect cognitive capabilities. Music is often functional because it is something that can promote human well-being by facilitating human contact, human meaning, and human imagination of possibilities, tying it to our social instincts. Music is a fundamental part of our evolution – and functional because it facilitates “human contact” and out “social self” (The evolution of music and human social capability Jay Schulkin, Greta B. Raglan Front Neurosci. 2014; 8: 292. Published online 2014 Sep 17. doi: 10.3389/fnins.2014.00292) Spiritual Idealism: Social and Moral Order In The Elementary Forms of the Religious Life, first published in 1912, Emile Durkheim, a founding father of sociology, stated that "A religion is a unified system of beliefs and practices relative to sacred things, i.e., things set apart and forbidden—beliefs and practices which unite in one single moral community called a Church, all those who adhere to them. Indeed, the whole Ifugao social order, including practical ways of life, social institutions and rules, morality and everything else, constitutes a unitary system; and it is looked upon as a religious phenomenon of supernatural origin. Describing an example of this primitive Filipino world-view, an anthropologist says,. . . They see in the environment countless deities and potentially malign spirits, and interact with them daily. When a huge tree crashes on a person who is making a clearing, it is seen as the act of an angry spirit. In treating the environment as social, the people are provided with an ordered explanation of 'natural' phenomena. In sum, one social and moral order encompasses the living, the dead, the deities and the spirits , and the total environment.) Religious Experience in the Philippines: From Mythos Through Logos to Kairos RAMON C. REYES) Durkheim argued that religion was the most fundamental social institution of humankind, and further, that religion gave birth to social-religious beliefs that later became integrated into the social structure. Durkheim felt that social interaction was the pivotal factor of forming society and that religious beliefs are a major influence on social interactions - and thus essential to the formation of 'society.' The fact that religions have consistently advocated ideals such as compassion, justice, righteousness, as well as truth (being cynical, I should add - at least among their own members), would seem to lend strong support to Durkheim's arguments. That is, the synergies between social factors and religious influences, which emerged simultaneously in primitive societies, produced a collective consciousness - a social-religious community as it were. Modern Sociological Evidence that Unconscious Spiritual Symbolism may, in fact, be the social and moral foundation of society. Catherine Hall in her study and analysis of Harry Potter fans and 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. 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. (CATHERINE HALL ‘Reading and [w]rocking’: Morality and musical creativity in the Harry Potter fandom) Conclusion: Unconscious Spiritual Symbolism is correlated with ideals and prosocial values VIII. Aristotelian Scientific Method Applied to Spirituality – Counterpoint to the materialist maxim that "All spirituality is unreal" Aristotlean Scientific Method 1. Gather the Facts 2. Categorize the Data 3. Analyze the Information 4. Draw Conclusions A proper categorization of types of spirituality 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. Spirituality of Compassion: ‘Love your neighbor as yourself.” Perspective: 1) 37 Jesus replied: “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ 38 This is the first and greatest commandment. 39 And the second is like it: ‘Love your neighbor as yourself.’ 40 All the Law and the Prophets hang on these two commandments.” 2) “Even bacteria are more reproductively successful in the presence of others of their own species.” Spirituality of Compassion For perspective: 1) 37 Jesus replied: “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’[a] 38 This is the first and greatest commandment. 39 And the second is like it: ‘Love your neighbor as yourself.’[b] 40 All the Law and the Prophets hang on these two commandments.” 2) “Even bacteria are more reproductively successful in the presence of others of their own species.” 1) The Oxford Handbook on Compassion observes, “Compassion for others and social support have survival value and health benefits….(p. 171) The powerful consequences of the presence or absence of others are seen as shaping forces in the evolution. 2) Estimates of volunteer [compassionate] caregivers vary from 30 tom 70 million Americans: “Approximately 43.5 million caregivers have provided unpaid care to an adult or child in the last 12 months. [National Alliance for Caregiving and AARP. (2015). Caregiving in the U.S.] Of course, historically, of course, there is Mother Teresa and Dr Sweitzer 3) Sprecher and Fehr study showed a correlation between spirituality and compassion: “Those who were more religious or spiritual experienced more compassionate love than those who were less religious or spiritual.” 4) Empathy Studies indicate that empathy is genetically inherited in some circumstances: The genetic and environmental origins of emotional and cognitive empathy: Review and meta-analyses of twin studies Lior Abramsona Florina Uzefovskyb Virgilia Toccacelic Ariel Knafo-Noama II. Musical Spirituality: “And those seen dancing were thought insane by those who could not hear the music!” - Nietzsche “Awe is always a mixture of emotions, encompassing reverence, fear and a sublime sense of marvel and amazement. Let’s begin with music, the invisible bridge to Heaven. After George Frederic Handel) had completed the "Hallelujah Chorus", he exclaimed to his servant with tears in his eyes: "I did think I did see all Heaven before me, and the great God Himself!" Music had opened his inner eyes for God’s glory in spite of his blindness. Since 1742, whenever Handel's Messiah is performed, the audiences automatically rise to their feet as they hear the majestic, awe-inspiring “Hallelujah Chorus”. – Dr Paul Wong It is remarkable just how many studies of music as spirituality and as an evolutionary adaptive trait pivotal in the development of human society. Archaeologists have discovered flutes among Neanderthals – the prehuman species that was a forerunner to homo sapiens. Recent excavations in southwestern Germany uncovered flutes dating back 40,000 years – roughly the same tiem as the cave drawings in Franc and Spain. Shulkin and Raglan observe: “The evolutionary record suggests that musical instruments were perhaps well expressed over 50,000 years ago in simple flutes and pipes (Cross, 1999; Morley, 2003) and were depicted in our art (e.g., on bison horn). What began as an extension of communication in a social context became something greater, which was enjoyed in itself. Our evolution is tightly bound to music and to the body as an instrument (e.g., clapping). Music, amongst other things, helps to facilitate social cooperative and coordinated behaviors (Brown, 2006). “Music is a core human experience and generative processes reflect cognitive capabilities. Music is often functional because it is something that can promote human well-being by facilitating human contact, human meaning, and human imagination of possibilities, tying it to our social instincts. Music is a fundamental part of our evolution; we probably sang before we spoke in syntactically guided sentences. (The evolution of music and human social capability Jay Schulkin, Greta B. Raglan Front Neurosci. 2014; 8: 292) III. Artistic Spirituality: I paint because the spirits whisper madly inside my head.” - El Greco A picture is worthy a thousand words. Besides El Greco, there are hundreds and hundreds of spiritually inspired painters especially during the Renaissance: List of 10 Remarkable Religious Renaissance Paintings (https://historylists.org/art/list-of-10-remarkable-religious-renaissance-paintings.html) Wedding at Cana by Paolo Veronese The School of Athens by Raphael The Last Supper by Leonardo da Vinci The Last Supper by Leonardo da Vinci Madonna del Prato (also known as Madonna of the Meadow) by Raphael Salome with the Head of Saint John the Baptist by Bernardino Luini San Zaccaria Altarpiece by Giovanni Bellini Pesaro Madonna by Titian The Last Judgment by Hieronymus Bosch The Tower of Babel by Pieter Bruegel the Elder Johnston states that "A poll by George Barna at the turn of the millennium not only revealed that 20 percent of Americans turn to “media, arts and culture” as their primary means of spiritual experience and expression....." In his chapter, Art and the Spiritual in an anthology of 'Religio-Cultural Discourses,' Robert K. Johnston observed that "Surely, the expression of the human spirit through art seems to be as old as humankind itself. The complex drawings in Europe’s caves suggest a fascination with creating beauty that goes back to our prehistory.1" Perhaps because the wonder and awe of the "ideal of Beauty" has enchanted human beings for tens of thousands of years and it would seem likely that "Beauty" in the human unconscious is closely interconnected with the intrinsic symbols for the divine and the transcendent within the collective unconscious. Johnston goes on to talk about the experience of the 'transcendent,' which, in this sense would appear remarkably parallel to "Yugen": "Is such spirituality simply a human longing, a projection, or can it also be the occasion for an encounter with Transcendence, a numinous experience that comes from beyond us?" (p. 85) Susanne K. Langer, in her article, The Cultural Importance of the Arts, observes, "Every culture develops some kind of art as surely as it develops language. Some primitive cultures have no real mythology or religion, but all have some art - dance, song, design (sometimes only on tools or on the human body). Dance, above all, seems to be the oldest elaborated art..... Art is, indeed, the spearhead of human development, social and individual. What sort of thing is art, that it should play such a leading role in human development? It is not an intellectual pursuit, but is necessary to intellectual life; it is not religion, but grows up with religion, serves it, and in large measure determines it." IV. Prophecy & Poetry Abraham Heschel (1907 – 1972), a “leading” Jewish philosopher and theologian, observed that “raptis mentis” [divine rapture] is common both to poets and prophets. “The prophet is like a poet who is frequently overcome by a raptus mentis [raptus conveys seized, captured, trance-like state, and ecstasy and mentis convey standing outside oneself or departure of the mind]. At times the poet is overcome unexpectantly, at other times he prepares himself for the creative moment with a pen in hand and an inkstand on his desk. With his attention concentrated on a specific content, a certain excitement enters his soul, with his thoughts and images flowing upon him. …. The prophet is a poet. His experience is one known to poets. What poets know as poetic inspiration, the prophets call divine revelation Psychologically considered, prophetic inspiration is not materially different from furor poeticus [ the divine frenzy or poetic madness] of the master-poet or artist. The inspiration of the artist is what is meant by the hand of the Lord which rests upon the prophet.” Half my FB friends are poets. I personally have found a high correlation between poets and spirituality of one sort or another. Gerlinde Staffler, an award-winning poetess: brief bio and views Take Gerlinde Staffler for instance, who explains, "I'm Gerlinde Staffler, a writer from Italy, I started to write in September 2020. My poems are mostly emotional and strongly philosophic and spiritual! These aspects in me are the motivations to live the life in fullest way! Spirituality is a limitless dimension of human experience and has a special approach to life, where research and inner growth counts, extending our life to a deeper level of existence that brings balance to body, mind and soul." Mirabai: Hindu spiritual poet-saint- The Spiritual Fire - I am mad with love And no one understands my plight Only the wounded understand The agonies of the wounded When the fire rages in the heart The world has undergone thousands of technological-scientific revolutions as well as social and religious upheavals and changes, but when it comes to the passion and purpose of spiritual poets, artists, and leaders, it is still much the same as it has always been. Mirabai (c.1498–c.1546) is venerated as Saint Mirabai. Mirabai, a famous Bhakti saint, was a Hindu mystic poet and devotee of Krishna! There are some remarkable similarities in spiritual views and beliefs between the various different cultures throughout the world. Spiritual leaders throughout the world and widely scattered in human history have relied on poetic expression: St. Teresa of Avila, the monk Thomas Merton, St. John the Cross, Zen Masters such as Dogen, Ryoken, Huang Po, Thich Nhat Hanh, and also Chinese spiritual leaders such as Chuang Tzu, Wu Men, Wang Wei. Rumi is probably the best-known Sufi poet but other Sufi poet-seers include Ibn Arabi, and Al Hallaj. And yes, among spiritual leaders who use the creativity of poetic expression include even Pope John Paul II, and Buddha, as well as Confucius and Lao Tzu. In fact, in the Old Testament, many of the Biblical passages dealing with the works of Moses are in verse and poetic form. Since the poetic verses in the Bible are often overlooked, I felt I should Moses song for perspective: 15 Then Moses and the Israelites sang this song to the Lord: 1 “I will sing to the Lord, for he is highly exalted. Both horse and driver he has hurled into the sea ....7 “In the greatness of your majesty you threw down those who opposed you. You unleashed your burning anger; it consumed them like stubble. 8 By the blast of your nostrils the waters piled up. The surging waters stood up like a wall; the deep waters congealed in the heart of the sea. ……11 Who among the gods is like you, Lord? Who is like you— majestic in holiness, awesome in glory, working wonders? V. Healing Spiritual-Psychic Experiences in Grieving Easterling, et al, observe: “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,” Larry W. Easterling (et al), Kate Adams, Brendan Hyde “Dreams of the deceased… are thus not uncommon during childhood …. Qualitative studies have shown that some children reflect on their dreams and find meaning in them!” (“Children’s Grief Dreams and the Theory of Spiritual Intelligence” Kate Adams, Brendan Hyde) Julie Parker concludes: "The findings of this study support the emerging model of grief that posits that maintaining continuing bonds with the deceased can be adaptive." VI. T’boli Dream Weaving/T’nalak – Dreams as divine grace and guidance as well as a source of divine inspiration "The observer creates the reality!" "not possible" to understand quantum physics "without reference to consciousness.” R C Henry, a renowned professor of physics and astronomy, in a 2005 essay concludes, "A fundamental conclusion of the new physics also acknowledges that the observer creates the reality. As observers, we are personally involved with the creation of our own reality. Physicists are being forced to admit that the universe is a “mental” construction." Eugene Wigner, a theoretical physicist and mathematician, stated unequivocally stated that “It was not possible to formulate the laws of quantum mechanics in a fully consistent way without reference to consciousness.” In a sense, since the most essential characteristic of human consciousness would be “intelligence” it would stand to reason that viewing the universe and the world as embodying intelligence would only be natural (and healthy). Or as Hildegard of Bingen (c. 1098 – 17 September 1179) known as the Sibyl of the Rhine, was a German Benedictine abbess observed long ago, "We cannot live in a world that is not our own, in a world that is interpreted for us by others. An interpreted world is not a home. Part of the terror is to take back our own listening, to use our own voice, to see our own light." That is a brilliant insight. Modern psychologists echo that in saying people tend to "personalize" meaning. Put another way, as William James observed (1902), spiritual experiences create a "sense of reality" - which is parallel to what R C Henry says "As observers, we are personally involved with the creation of our own reality!" Through art, music, and spirituality - as well as cognitive analysis people create reality. That is what spiritual processes did for tens of thousands of years - for better or worse - reality creation. T’boli - Bla'an Dream Weaving/T’nalak – Dreams as divine grace and guidance as well as a source of divine inspiration “The craft of weaving among the T’boli is a sacred spiritual tradition. Designs are believed to arrive from Fu Dalu, the spirit of the Abaca [material for cloth] (p.214). T’boli people are known to be one of the most creative and artistic ethnolinguistic group in the Philippines (Cudera et al., 2020). Among the different T’boli art forms, T’nalak is one of the most popular and admired around the globe. 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. (T’Nalak: The Land of the Dreamweavers - Amanda David Shiela Everett https://uw.pressbooks.pub/criticalfilipinxamericanhistories/chapter/tnalak-the-land-of-the-dreamweavers/) T’nalak, a woven textile made of abaca or Manila hemp, has many traditional uses for the T’boli. The textile can be used as a dowry, as an instrument of sacrifice to cure an illness, as currency for bartering livestock and most of all the emblem of the tribe’s inspiration. The level of skill involved in creating t’nalak determines a weaver’s status and position in the village (Paterno & Oshima, 2001). Be Lang Dulay, a national artist, popularized T’nalak weaving with her over 100 different T’nalak designs. The national and international recognition and the appreciation of her art has left a legacy. Her valuable craft carries with it the T’boli identity. (p.208) An expert at the museum in Cagayan de Oro explained that many indigenous tribes in the Philippines engage in dream weaving as well – though not all use Abaca. He also emphasized that dreams as a source of divine inspiration was not only used for dream weaving – but dream music as well I connected with some Bla’an students. Their mother observed Bla’an weaving designs are unique - and distinct from the T’boli designs. The Blaan and T'boli, at one time were one tribe that later split away. Conclusions: intricate and interactive interconnections of the numerous and diverse brain regions is a consistent theme in all neuroscience articles I have read. For instance, Schulkin and Raglan observe, “Music is a core human experience and generative processes reflect cognitive capabilities. Music is often functional because it is something that can promote human well-being by facilitating human contact, human meaning, and human imagination of possibilities, tying it to our social instincts. Cognitive systems also underlie musical performance and sensibilities. Music is one of those things that we do spontaneously, reflecting brain machinery linked to communicative functions, enlarged and diversified across a broad array of human activities. Music cuts across diverse cognitive capabilities and resources, including numeracy, language, and space perception. In the same way, music intersects with cultural boundaries, facilitating our “social self” by linking our shared experiences and intentions. This paper focuses on the intersection between the neuroscience of music, and human social functioning to illustrate the importance of music to human behaviors. (The evolution of music and human social capability Jay Schulkin, Greta B. Raglan Front Neurosci. 2014; 8: 292. Published online 2014 Sep 17. doi: 10.3389/fnins.2014.00292) On a personal note I would add that having a view that dreams can be a source of [divine] inspiration gives the Bla'an and T’boli students I encountered a similar mindset to mine. I have several documented “precognitive” dreams. In my view it is very similar to dream weaving – I have a dream – and a “divine inspiration or insight” as it were. The dream weavers work with designs (integrated into a complex society) and I work with words and ideas, ideologies, stereotypes and unconscious processes. For perspective, I have been writing about the relevance and importance social consciousness since 2018, which makes the Filipino prosocial ideals and norms of kapwa-loob also similar to my way of looking at the world. Intricate Interconnectivity The immortal quantum physicist, Max Planck states, “All matter originates and exists only by virtue of a force... We must assume behind this force the existence of a conscious and intelligent Mind. This Mind is the matrix of all matter.” Ruach Hakodesh 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. Photo below: Tinalak/T'nalak Fiesta Street Parade and Street Dancing taken on South Cotabato SMRAA, Koronadal City during T'nalak Festival on July 18, 2009.The Colors of T'nalak by Louie D. Photography - 3763039917.jpg – Wikimedia VII. Arctic Hunter Gatherers: “Human relationships with the natural world” In many different ways spiritual and religious beliefs has become entangled in modern academic abstractions – number one being the stereotype that “All spirituality is unreal” – primarily because western academics are fixated with the “supernatural” according to Welsh Nobel prize winning scientist Brain Josephson – as opposed to fruitfulness. I might briefly mention the beliefs in nature as force of hunter-gatherers is consist with Mannheim’s “law” that the economic-political reality shaped social views. Erica Hill highlights the relatively detailed procedures and protocols that structured the “human relationships with the natural world!” and details some of precise ways and protocols which specifically determined some relationships. 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.” As Erica Hill observed in her article, "Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka", the spiritual beliefs in animals permeated everyday behavior of ordinary people as well as pretty much the entire social structure of society. Erica Hill details numerous rituals and particular ways of thinking of animals as "agents" by ordinary people in everyday life as well as by shamans. The spiritual beliefs in animal spirts provided an extensive structure and support for the hunting activity vital to the survival of hunter-gatherers. So, it is crystal clear that the spiritual beliefs in animal spirts played a role in hunter gatherer society and performed a function (in contrast to the Academic Materialist Doctrine that all spirituality is "superstitious nonsense”) 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) Among Native American cultures, there appears to have been a nearly universal acceptance of the concept of “spirit-life-force” intrinsic to the world, nature and people, pervasive in the Native American culture. For instance, the Sioux embraced the concept of wakd or mahopa; the Algonquin, the idea of manitowi; the Mahopa Shoshone used the word pukunt. Across the Iroquois tribes, the concept was referred to variously as orenna or karenna by the Mohawk, Cayuga, and Oneida, urente by the Tuscarora, and iarenda or orenda by the Huron. Orenda (or orenna) is an Iroquois name for a spiritual power intrinsic to people and the world. The world and nature were viewed as an eternal struggle of one orenda against others. The role of orenda was viewed in ways similar to the Judeo-Christian tradition (as well as Islamic) in which the Holy spirit was the source and force for prophecy, divination, miracles, blessing, prayer, and worship. VIII. Dr. Ingela Visuri: Spirituality and "The Case of High functioning Autism" In Ingela Visuri's study of autistic spiritual experiences (Visuri, I. (2019). Sensory supernatural experiences in autism. Religion, Brain & Behavior, 10(2): 151-165.), what struck me is the very distinct character of the autistics' experiences. In Ingela Visuri's words, autistic experiences tend to be characteristically "unexplainable sensory experiences" - invisible touch, invisible presence (i.e., bodies), and even imaginary friends. It would stand to reason that since this peculiar type of spirituality appears peculiar to autistics it would seem to be generated or stimulated in turn by the peculiar way "autistic brains" process information which are well known to have a deficit in Theory of Mind processing {ability to make inferences and judge others' intentions) and so would likely be an influence or cause of this peculiar type of spiritual experiences. The question – in light of William James “practical use” principle would be – are these experiences and phenomena an expression of a physiological compensatory effect. Visuri, I. (2019). Sensory supernatural experiences in autism. Religion, Brain & Behavior, 10(2): 151-165. IX. Up close and personal: The Fear Factor Up Close and Personal There is more chaff than wheat when it comes spirituality - more [maladaptive] stereotypes than facts or evidence. Many seem to have a stereotype of spiritual enlightenment in terms of people running off to the airport singing, dancing, and chanting Hari Krishna (which today isn't all that bad of an idea). J. E. Kennedy points out that “45% of people in one particular study reported an initial reaction of fear to their spiritual-psychic experiences.” Fear of the unknown is a well-known factor in the human mind. History also testifies to the trauma involved in transcendental spiritual experiences Karen Armstrong: Isaiah’s vision and “Otherness” It is strange how the original meanings - perhaps what some might consider the “true” meanings - of words often gets lost or transformed-evolved. The original meaning of Kadosh means “otherness” – involving a radical separation. Isaiah intense vision of Yahweh in a visit to the Temples is legendary. Isaiah saw Yahweh sitting on the throne in heaven which was positioned directly above the Temple. Karen Armstrong explains that in Isaiah Yahweh was “attended by two seraphs, who covered their faces with their wigs lest they look upon his face. They cried out to one another antiphonally: “Holy! Holy! Holy is Yahweh Sabaoth. His glory fills the earth.” At the sound of their voices, the whole Temple seemed to shake and was filled with smoke, enveloping Yahweh in an impenetrable cloud similar to the cloud and smoke that had hidden him from Moses on Mount Sinai.” Karen Armstrong A History of God chapter One God p. 40-41 “An encounter with the holiness of God is always a traumatic experience. The Scriptures record events when men were allowed to see something of the holiness of God…… In the early chapters of the Institutes of the Christian Religion, written by John Calvin, he makes a statement that goes something like this: “Hence that dread and terror by which holy men of old trembled before God, as Scripture uniformly relates.” What Calvin was saying is that there is a pattern to human responses to the presence of God in the Scripture. And it seems that the more righteous the person is described, the more he trembles when he enters the immediate presence of God.” Point of order. “There is nothing cavalier or casual about the response of Habakkuk when he meets the holy God. Do you remember Habakkuk’s complaint, where he saw all of the degradation and injustices that were sweeping across the landscape in his homeland? He was so offended by this that he went up into his watchtower, and he complained against God and said: “God, you are so holy that you can’t even behold iniquity. How can you stand by and let all of these things come to pass?” (cf. Hab. 1:13). He said, “I’m going to sit up here, and I’m going to wait until God answers my question.” And you remember what happened. When God appeared to Habakkuk, he said, “My lips quivered, my body trembled, and rottenness entered into my bones” (Hab. 3:16). For comparison Jeremiah used the word “watching” when speaking about God.” To my knowledge Jeremiah never stated that God actually intervened. The Fear Factor: Although 45% of the respondents indicated that a paranormal experience had made them very afraid, this fear appeared to be temporary or mixed with positive feeling because only 9% indicated that their experiences have been scary with no positive value. Further research should investigate the extent to which the findings for this selected sample apply to other populations and the extent to which motivations relating to spirituality direct or underlie the occurrence of paranormal phenomena, including in experimental settings. Up Close and Personal Rebecca: "fractured by this weighted sight" – Rebecca, who was very private about her experiences, as many are, spoke about the essence of spiritual-experiences in a poem about her personal experiences and how she views them. Point of order: “Very little research has been aimed at investigating the overall effects of paranormal experiences” Preface: A recent review of "numerous" studies of people who have spiritual or spiritual-psychic experiences by Park and Paloutzian reveal that somewhere between one third to one half of people have spiritual-psychic experiences - of every type and variety imaginable - though hardly any talk about them. Study after study clearly indicate that – in this open-minded society based on Judeo-Christian beliefs which “value” spirituality – people who have spiritual experiences literally fear retaliation if they speak openly about their spiritual or spiritual-psychic experiences [for good reason I must add]. Park and Paloutzian go on to say that the studies definitely "establish the normalcy of such reports and that social scientists have until recently ignored a common-phenomena." (p. 67) Rebecca: "fractured by this weighted sight" Rebecca, who was very private about her experiences, as many are, spoke about the essence of spiritual-experiences in a poem about her personal experiences and how she views them. Rebecca’s poem is truly eloquent and very succinct. The pivotal issue is as Rebecca explains - her experiences put her in a position in which she is forced to choose: "I must believe or not believe" Yes, spiritual experiences ask Hamlet's soliloquy expresses the ultimate dilemma of life: "To Be or Not To Be; That is The Question!" Rebecca’s poem also reflects Viktor Frankl’s insight that “It is life itself that asks questions of man…It is not up to man to question; rather, he should recognize that he is questioned, questioned by life; he has only to respond by being responsible; and he can answer to life only by answering for his life.” (p. 62) Rebecca's Poem: "I must believe or not believe" The gift and curse of this sight Colors my world in shades of blue I must believe or not believe Stay blind or walk the path to you And while I surrender to the mystery All the feelings come along too I get fractured by this weighted sight This is a common theme of several spiritual people I have spoken with who have been confronted by an intense experience - I must believe or not believe! The experiences are questions that demand answers. Spiritual people with intense experiences often have some common shared characteristics. Point of order: An evolutionary adaptive trait? One of the observations from my own experiences as well as others is that as in Nora’s words: “The significance this had on my life after I remembered this experience has made me a seeker of higher consciousness.” It is nearly a universal among people who have spiritual experiences is that spirituality is a motivation for them. Furthermore, a common thread would also seem to be that experiences make people question – to seek. Since a number of my own personal experiences – such as 9/11 involve horrific political events and death, my view of God would be parallel to Jeremiah’s view, so I am a bit cynical. When people talk about how wonderful transcendental information is - that makes me shudder. So, from a certain perspective spiritual experiences could possibly have the aspect of being God’s way of kicking people in the butt. The Fear Factor: Flynn’s Story As J.E. Kennedy observes, large numbers of people have an initial fear reaction. The more intense the experiences are the more the experiences seem to activate anxieties and fear. Flynn's story: “I am 55 years old with 5 children 8 grand daughters and have been through an immense amount of pain and trauma in my life more than most yet I still love all. I found it difficult to handle my main experience and struggled for a long time, but finally once I got a 'structure' worked out I keep my balance pretty well.” My mother was murdered when I was 9 so I believe that has a significant bearing on things yet she also taught me how to strengthen my mind using cards and guessing what they were from a very early age and she was an extreme humanist feminist kind person……. I have had several instances in my life of it [spiritual-psychic experiences] - from my mother’s murder to girlfriend leaving me to accidents going to happen to asking god creator for direction and sign and getting it immediately; none of it make too much sense to me and I don’t understand why it happens to me so frequently!” X. Academic Materialism Methodology Problems, W. James Pragmatism, & Mannheim’s Paradox Academic Materialism with “rigid adherence to quantification as sterile rationalism and a pervasive researcher bias “It is only a narrow passage of truth that passes between the Scylla of a blue fog of mysticism and the Charybdis of a sterile rationalism. This will always be full of pitfalls and one can fall down on both sides.” Wolfgang Pauli 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.” How a methodology centered on the “rigid adherence to quantification” – which is appropriate to physics, chemistry or biology - got applied to human consciousness is mindboggling. Half of human consciousness is not quantifiable: hope, art, creativity music, poetry, true love, awe-wonder, idealism and the ideals of freedom, fairness and justice. And, of course, death is beyond and outside quantification. If the materialist quantification principle were followed strictly, human beings would be left with the intelligence of a rat. And it is true, as Buddha stated unequivocally, “We become what we think” – and modern science has proved that psychologies do have a self-fulfilling characteristic in many circumstances. An objective close review of social sciences reveals a minimal research bias – in my view. For instance, Allport’s “There is no psychology of groups – easily refuted by the historical reality of patriotism [a blatant psychology of groups]. A second example would be the absence of a proper categorization of types of “people” based spirituality – a clear result of bias and prejudice. Then there is the pervasive maladaptive stereotype “All spirituality is unreal” William James and pragmatism In 1870, William James and Charles Sanders Pierce founded the school of American Pragmatism (Hookway, 2008). Pragmatism is rooted in the idea that philosophical topics, such as knowledge, language, meaning, belief, and science, are best understood in terms of their practical use. James classifies philosophers according to their temperaments, distinguishing between tough-minded – those who are empirical, materialistic, pessimistic, irreligious, and skeptical – and tender-minded – those who are rationalistic, intellectualistic, optimistic, religious, and assertive (Goodman, 2009; James, 1907). The role of the pragmatist is to serve as a mediator between these two extremes. “Pragmatism asks its usual question. “Grant an idea or belief to be true, it says, what concrete difference will its being true make in anyone’s actual life? How will the truth be realized? What experiences will be different from those which would obtain if the belief were false? What, in short, is the truth’s cash-value in experiential terms”? (James & Perry, 1943, p. 97). (https://www.simplypsychology.org/william-james.html) With the rise of materialism-and quantification - lol pragmatism is no longer practical. Mannheim’s Paradox: Psychology and Psychiatry are Ideologies, not Science Arthur Mullins describes-defines the Mannheim paradox: "Nevertheless, with these few exceptions, Mannheim holds that historical and political thought is determined by the socio-historical position of the thinker and the political aspirations and material ambitions of the group or of the groups to which it belongs. Such thinking is intrinsically value-laden, one-sided, distorted and therefore false. In short, all systems of historical-social-political thought are ideologies. (p. 143 Truth and Ideology: Reflections on Mannheim's Paradox by Willard A. Mullins, History and Theory, Vol. 18, No. 2 (May, 1979), pp. 141-154) Christina Maimone observes: “Ideology is, as Mannheim uses the term, a mode of thinking that obscures the real condition of society from the group that holds the thought, thereby stabilizing the shared social reality of the mode of thinking. Groups are simply incapable of seeing particular facts that would undermine their worldview, that would show that their collective perception of the social situation is a misapplication of thought to experience. Ideology is most strongly associated with groups that occupy a dominant position in society. Their ideology serves to secure their place in the social order, although the development of their way of thinking has not been consciously controlled in this direction. As long as one is aware of the relationships that determine meaning and shape how knowledge is situated within the structure of social thought, social science can be a meaningful enterprise that manages to produce knowledge about the absolute world through non-absolute perceptions. "No one denies the possibility of empirical research nor maintains that facts do not exist [but] .... They exist for the mind always in an intellectual and social context." [Book by Karl Mannheim Ideology and Utopia p.102] What differentiates social knowledge from knowledge about the physical world is that the meanings given to knowledge and the ways in which social facts are understood in relation to each other are part of the thinker's social reality. . Facts about the physical world are not inevitably incorporated into the social reality of the thinker. (13) Knowledge about the social world, however, becomes part of and is interpreted according to the existing structure of my social reality, my mode of thought. Christina Maimone, Political Science PhD Stanford (PS 311 – Week 8 Ideology and Utopia https://web.stanford.edu › maimone_wk8_p3) What Maimones, a political science PhD, says echoes somewhat what St Gregory of Nyssa said a couple of millennium ago. XI Unconscious – Underlying Processes The Unconscious Processes 11 million bits of data per second The unconscious processing abilities of the human brain are estimated at roughly 11 million pieces of information per second. Compare that to the estimate for conscious processing: about 40 pieces per second. Our conscious processing capacity isn’t insignificant, but clearly, it’s just a retention pond compared to the ocean of the unconscious. And more and more research is uncovering abilities of the unconscious that defy reason. (From: Forbes: Your Brain Sees Even When You Don’t June 24, 2013) I “The Lion’s Share” “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.” “Bargh identified “Three main forms of automatic self-regulation” plus two more important principles 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. 4. Mental categories are absolutely essential for simplifying and understanding the information-rich environment, 5. The express link between perception [of the environment] and action likely exists for a good adaptive reason, II. “Social perception is a largely automated psychological phenomenon....” 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.” Re-emphasizing the importance and role of the unconscious: The consensus of unconscious researchers is that the unconscious is the work horse of the human mind. As the unconscious researcher Bargh observes, “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.” References: The Unconscious Mind John A. Bargh and Ezequiel Morsella Perspect Psychol Sci. 2008 Jan; 3(1): 73–79. – Bargh, J. A., & Chartrand, T. L. (1999). The unbearable automaticity of being. American Psychologist, 54(7), 462– Jung, Self, Spirit, and Automated Social Perception Carl Jung whose term “psyche” would almost be interchangeable with “spirit” believed, along with Viktor Frankl and William James, that spiritual processes were largely autonomous processes in the unconscious which he viewed as the source and origin of emotionally charged symbols and symbolism. In Volume 8 of the Collected Works, paragraph 648 (1968 revised), Jung stated: “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.” In Paragraph 643, Jung states, “From the psychological point of view the phenomenon of spirit, like every autonomous complex, appears as an intention of the unconscious superior to, or at least on a par with, the intentions of the ego. If we are to do justice to the essence of the thing we call spirit, we should really speak of a “higher” consciousness rather than of the unconscious, because the concept of spirit is such that we are bound to connect it with the idea of superiority over the ego-consciousness.” Why is this relevant? In a sense, I am living proof that Jung was correct – that the spiritual self (spirit) is an independent (largely unconscious) autonomous will or force with an ability to over-ride similar to the function of the conscience. In 1981, I did not consciously believe in spirit, prophecy, psychic, etc. In fact a few years later I threw the “What a nightmare” 1981 warning to the FBI away. Yet, though cognitively disconnected, I walked into the FBI with the most detailed and complex warning – historically – sat down and went over it with an FBI agent – briefly. It is generally understood that people have the "standard model of physics" as a template in their minds. In retrospect it is clear that the experience was frightening because it was an unknown. I thought over my experience – which was a very detailed and (notarized) precognitive warning - very intensely. I tell you doubts and guilts can eat you alive if you let them. I looked at the experience from every possible angle you could consider – and some angles many people likely couldn’t imagine. It was a wild ride! XII A Review of Methodology Flaws A People-less Spirituality: A. J. E Kennedy observes, psychology/psychiatry has done very little research into “People” who have had spiritual experiences. “Very little research has been aimed at investigating the overall effects of paranormal experiences.” - J. E. Kennedy: From my research and experience as well from talking with clinical psychologists and psychiatrists, I would have to agree with that statement 100%. In my research on “people” who have spiritual-psychic experiences, “people” are conspicuously absent. (An Exploratory Study of the Effects of Paranormal and Spiritual Experiences on Peoples' Lives and Well-Being J.E. Kennedy and H. Kanthamani [Original publication and copyright: The Journal of the American Society for Psychical Research, 1995, Volume 89, pp.249-265.]) B. “Researchers [psychologists] have tended to study spirituality “from a distance,” relying on surveys that contain global distal measures,” - Kenneth J Pargament and Annette Mahoney “Researchers [psychologists] have tended to study spirituality “from a distance,” relying on surveys that contain global distal measures, (p.616) such as whether the individual believes in God, how often he or she goes to religious services, how often he or she prays, and his or her self-rated religiousness and spirituality……” (p. 616) C. Muzafer Sherif – Real World Context Muzafer Sherif was rather harsh (appropriately in my view) in his criticisms of academia. Sheriff’s most frequent critique is the necessity of “real world context” all too frequently absent in studies and articles. Sherif emphasized the “self-contained castles” that academics live in and condemns academics for writing textbooks, but exclude positions which disagree with their own - rather than educate students of a shared paradigm (such paradigms don’t exist, sheriff argues). “Sherif endorses the communication across discipline where it isn’t scientific vs historical to understand a problem, but scientific AND historical. This will help to create commonly shared paradigms, to remove those from their “castles” and disband “disorderly faction-infested tribes” for the greater good of science. Muzafer Sherif observed, “A psychological construct—if it is to prove valid and adequate—must be as valid and adequate in handling the stuff of ordinary human affairs as in handling the controlled variables of the laboratory experiment.” (VOL. 52, No. 6 NOVEMBER, 1945 THE PSYCHOLOGICAL REVIEW THE PSYCHOLOGY OF 'ATTITUDES'* PART I BY MUZAFER SHERIF AND HADLEY CANTRIL** Princeton University}. Rupert Sheldrake, author and scientists, observes “The atheist [materialist] ideology found a powerful ally in materialist science, which by the end of the nineteenth century, portrayed a purposeless, unconscious, mechanical universe where humans, like all life, had evolved without purpose or guidance. In this godless world [devoid of spirituality], humanity would take charge of its own evolution, bringing economic development, brotherhood, health, and prosperity to all mankind through progress.” (p.157) D. Park and Paloutzian’s Handbook: “there is a difference between studying experiences vs those who have them.” - Dr. Visuri I recently reviewed specifically the chapter "Mystical, Spiritual, and Religious Experiences” in Raymond F. Paloutzian & Crystal L. Park’s Handbook of The Psychology Of Religion And Spirituality (Guilford Press, 2013). A synopsis from the chapter of the phenomena covered is a short list of APA “anomalous experiences" – specifically "hallucinations, near death, past life, mystical, and paranormal experiences!" In that chapter there is nothing relevant about people who have experiences. G. For comparison - Excerpt below from An Exploratory Study of the Effects of Paranormal and Spiritual Experiences on Peoples' Lives and Well-Being J.E. Kennedy and H. Kanthamani (Original publication and copyright: The Journal of the American Society for Psychical Research, 1995, Volume 89, pp.249-265. Data from a convenience sample of 120 people actively interested in parapsychology who reported having had at least one paranormal and/or transcendent experience showed that these experiences increased their interest and beliefs in spiritual matters and increased their sense of well-being. More specifically, the majority of respondents indicated that the experiences resulted in increased belief in life after death, belief that their lives are guided or watched over by a higher force or being, interest in spiritual or religious matters, sense of connection to others, happiness, well-being, confidence, optimism about the future, and meaning in life. They also indicated decreases in fear of death, depression or anxiety, isolation and loneliness, and worry and fears about the future. A large majority of respondents indicated that these effects resulted from a combination of more than one paranormal and/or transcendent experience. The magnitude of changes in well-being and spirituality were positively associated with the number of anomalous experiences. Measures of current well-being and current importance of spirituality were positively associated with reported changes in well-being and spirituality resulting from anomalous experiences. Although 45% of the respondents indicated that a paranormal experience had made them very afraid, this fear appeared to be temporary or mixed with positive feeling because only 9% indicated that their experiences have been scary with no positive value. Further research should investigate the extent to which the findings for this selected sample apply to other populations and the extent to which motivations relating to spirituality direct or underlie the occurrence of paranormal phenomena, including in experimental settings. Recent research suggests that a world view that is open to aspects of life beyond the physical materialistic realm can be conducive to health and well-being (Borysenko, 1993; Gartner, Larson, & Allen, 1991; Koenig, 1990; Larson, et al., 1992; Ornish, 1990). Interest in this research on mind body medicine and the link between spirituality and health is rapidly growing. [p. 249-250] Although one might expect that psychic experiences would promote this type of worldview, virtually no research has been done in parapsychology on the effects of psychic experiences on peoples' lives and worldviews. Several studies have found that near-death experiences induce positive changes or transformation in many people (Gallup with Proctor, 1982; Greyson & Stevenson, 1980; Ring, 1980; 1984), but this investigation generally has not been extended to other types of paranormal experiences Life is partnership of God and man; "There is only one way to define Jewish religion It is the awareness of God's interest in man, the awareness of a covenant, of a responsibility that lies on Him, as well as us. Our task is to concur with His interest, to carry out His vision of our task................Life is partnership of God and man; God is not detached from or indifferent to our joys and griefs. Authentic vital needs of man's body and soul are a divine concern. That is why human life is holy" - Abraham Joshua Heschel, theologian (Between God and man, edited by Fritz A Rothschild Free Press Paper backs published by Simon and Shuster p.140) So, in light of this, which is better - a Godless people, or a people-less God?? Theology - from my brief overview - is mostly abstractions. In a discussion I asked about people because their definition was solely and entirely abstractions - but got no answer. Addendum – People Stories A Genetic Predisposition for Seeing Ghosts. I would briefly review people who see “ghosts” – which appears to be a genetic predisposition with some people. As Dr Visuri observes, autistics tend to have “unexplainable sensory experiences. It would appear readily apparent that this particular and peculiar phenomena of “unexplainable sensory experiences” would be a result of their physiology. Similarly, J.E Kennedy observes, “In a study of a technique attempting to induce a sense of contact with someone who had died, 96% of the participants with NF personality types reported after-death contact experiences, whereas 100% of the participants with ST (sensing, thinking) personality types did not have these experiences (Arcangel, 1997). So, an important point here is that as the personality studies show some peoples' minds filter information differently - and in this case NF personalities do appear to have a predisposition for sensing contact with the deceased. Everyone in Gensan seems to know I like to talk – lol. But I also listen while I talk – and learn. I encountered a woman, M…. Who told me when she was very young that she had “ghost” experiences but grew out of them. However, she added her brother also had experiences – and her brother still has visions of ghosts to this day. I mentioned this study to her and added that with some people that is just the way their brains are wired – and that is not necessarily pathological in and of itself. As a point of information, I would add that an Icelandic study of psychic experiences which reports that "Having had some experience of a deceased person is also common, being reported by 45% of the women and 28% of the men (a notable sex difference). About half of these experiences had been visual in nature, with 60% of this group of respondents having encountered a deceased close relative, 39% a stranger, and 4% their deceased spouse. More than half had experienced more than one encounter with a deceased person." AS Muzafer Sherif pointed out real world circumstance and real-life situations are pivotal and the Icelandic study did not explain if grieving was part of the situation or distress – which as Jean MacPhail argues is relevant. ([Icelandic] Psychic experiences – third of a century apart. Two representative surveys in Iceland. Journal of the Society for Psychical Research, 75, 903, 76-90. January 2011 The Journal of the American Society for Psychical Research 75(9ö3):76-90 Erlendur Haraldsson University of Iceland) “R” visions of president JFK and Recognition Real friendship or love is not manufactured or achieved by an act of will or intention. Friendship is always an act of recognition. – John O’Donohue I would add that “recognition” is an important need for many people -something people all want. In researching schizophrenics, I came across two cases where western psychiatrists were unable to help two schizophrenics – while shamans were able to heal two people. Shamans view schizophrenics as a spiritual reality as shamans in the process of being born. One, as I recall was a young man in pretty bad shape that a shaman was able to almost completely heal. I can tell you from personal experience psychiatric “treatment” is horrifically dehumanizing – actually hateful in some cases. Julie Parker, Dr. Ingela Visuri, as well as Jung all highlighted the fact that people who have spiritual experiences are very sensitive about others’ views about spirituality. In my view is mainstream psychologists/psychiatrists literally lack the capability to distinguish hallucinations from reality. There are two women – Licia and Nunzi - who spoke about dreams of their fathers who had passed away. It shouldn’t be a surprise at all - but with psychiatry all dreams of the deceased are hallucinations and delusions (according to two psychiatric studies I overviewed). Lyssa, a Bla-an student connection friend observed that ancestors in dreams is often viewed as trying to help and communicate. My read of Licia and Nunzi’s dreams about their father’s is that the dreams were about processing meaning – not the supernatural. Sometimes in exceptional or extreme cases it is possible to discern different aspects of human consciousness. When you look at St Joan of Arc, and Reed, the contemporary American nemesis of ten commandments who simultaneous with the rise of the right wing Christian movement who backed Trump, a racist – took his car and knocked down ten commandment monuments in Arkansas and Oklahoma – saying he was the white rider in Revelations – they both heard voices – yet the political environment was political. So, the question si did those two translate perceptions of political threats into voices? I am very nonjudgmental in assessing others experiences – in part because I know my understanding is limited – in part because spiritual people – in the end are people. When I first met “R” – a woman who had some pretty wild experiences. At first, she accused me of not believing her. I explained that while I have no idea what a ghost looks like or feels like, I know from my own experiences that her experiences are real. R explained that she had visions – and conversations with – president JFK. She told me how she saw JFK on TV and she had a “relationship” with JFK. I am sure there was a reason why she developed a “relationship” with JFK (she got mad at “Jack”, etc.) but I have no idea why. After her “grandma” dies she “heard” ghosts for a while. Also, she had a dream about JFK and his death – and death in general. She told me about a dream she had in which she was in a car accident. She said the next day she was driving with her husband when an incident set of her husband’s road rage (for which he seems to have a predisposition). She said she yelled at her husband to stop – to no avail. Her husband did finally pull off the road. She said what was interesting is that when they pulled back on the road, the car in front of them had JFK on the license. I told her about Mera’s story of seeing ghosts when she was young – but growing out of it. R told me – she wished she had been like Mera and grown out of it. Personally, I view R as a spiritual woman in very challenging circumstances. Speaking of People: Nora’s story, as told by Daniel Scott Daniel G. Scott observes, “Children’s experience will feel normal to them. It has its own logic but when shared may receive a reaction that alters their feelings about that experience. Those responses can alter their freedom to express, and even experience, what was normative for them, producing emotional conflict for the child. First is Nora’s account of her ability to see auras as a younger child: “When I was four or five years old, I was playing dolls with two friends. One of them asked what my favorite color was. I replied ‘Pink.’ She asked what shade of pink? I said the shade of pink of the light around your head. Both little girls said ‘What light around the head?’ A fear like a knife went through my heart as I knew they were telling the truth; they didn’t see the light. I was seeing something they could not see. I never saw lights around people again until I was in my 30s. Nora considered seeing auras normal until she realized her friends could not. Suddenly there was something unacceptable about her ability to perceive light around people’s heads. It is not clear why her fear was so immediate but it seems to be based on a sense of appropriateness or safety. She shuts off her perception interrupting her capacity to see auras until, in adult life, she began a deliberate process of study:” The significance this had on my life after I remembered this experience has made me a seeker of higher consciousness. A believer that my function on this planet is significant to every person on the earth. Although Nora’s account is from early childhood, she models the process of re-constructing her sense of self and life journey based on a recovered capacity. In other accounts that I have of the ability to see auras, the loss of the perception in response to the reactions of others is common. I seem to hear stories from people who have recovered their capacity but wonder how many children have perceptual capacities lost while growing up. How many children have not regained their perceptions? What are the cultural implications of severed capacities in children’s lives?” (Retrospective spiritual narratives: exploring recalled childhood and adolescent spiritual experiences, Daniel G. Scott International Journal of Children's Spirituality) In my personal encounters with my connections Nunzi told me she also sees auras, as well. Of course, the documented psychic Edgar Cayce is well-known to have seen “auras.” There is the story of a woman he encountered who had no visible aura. The next day she was dead. Addendum II: Quantum Leap over the Outmoded-Outdated Billiard Ball Physics It used to be true that professionals could exclude transcendental spirituality and paranormal experiences because of the standard billiard-balls physics model which did not allow them since they are physically impossible. Quantum physics and quantum entanglement has changed all that. A. "Spukhafte Fernwirkung” – Albert Einstein Quantum entanglement is an “entangled pair” of subatomic particles in whcih the spin of one subatomic particle will react directly and immediately (at speeds faster than the speed of light) to the spin of the other subatomic particle even though separated by arbitrarily large distances. A conclusion from experiments in quantum entanglement is that the reactions in a quantum entangled pair of particles occur at a speed faster than light – which to Einstein was impossible according to his own theory. In fact, Albert Einstein called quantum entanglement, "Spukhafte Fernwirkung" - which means, in German, "spooky action at a distance." To Einstein quantum entanglement was an impossibility. Niels Bohr was a Danish quantum physicist stated unequivocally "If quantum mechanics hasn’t profoundly shocked you, you haven’t understood it yet. Everything we call real is made of things that cannot be regarded as real. " B. “The future caused the past” Professor Truscott 1. Professor Truscott concluded that his experiment showed that; “A future event causes the photon to decide its past.” Summary of Experiment: The bizarre nature of reality as laid out by quantum theory has survived another test, with scientists performing a famous experiment and proving that reality does not exist until it is measured. 2. Stephen Hawking: “Time travel used to be thought of as just science fiction, but Einstein's general theory of relativity allows for the possibility that we could warp space-time so much that you could go off in a rocket and return before you set out.” (Experiment confirms quantum theory weirdness Science Daily, May 27, 2015 Australian National University) C Reflections and commentary I should briefly add that the Schroeder’s Cat argument which says that quantum physics only applies to subatomic particles technically can’t be applied to human consciousness. Quantum entanglement has been shown to effect particles as large as molecules – and the electrons involved in the firing of neurons are much smaller than molecules. Wolfgang Pauli, a Nobel prize-winning quantum physicist, was careful to recognize that “although [particle physics] allows for an acausal form of observation, it actually has no use for the concept of ‘meaning’!” That is, meaning is not a fundamental function of reality but an interpretation superimposed by the human observer. a. Daryl Bem’s Successful-Repeated Precognition Experiments! The parapsychologist, Daryl Bem, through successfully repeated experiments demonstrated that precognition experiments do, in fact, produce consistently “successful” results. In 2016, an article about a meta-analysis of Daryl Bem (et al) very successful precognitive experiments states that "When Bem’s own experiments are included, the complete database comprises 90 experiments from 33 different laboratories located in 14 different countries. A total of 12,406 individuals participated in these experiments." The article goes on to say that the results showed that the experimental design focused on sex [instinctual] was by far outperformed the other designs. The meta-analysis of Bem’s replications convincingly demonstrated that, indeed, the results, though – in the grand scheme of things relatively small, were very consistently positive. (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) Perspective on Bem’s research: Richard S. Broughton observes that "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) It would be rather self-evident that visibility of the 9/11 event is a major factor. Historically - before 9/11 there were no historically documented instances of warnings or predictions of terrorism. Visibility - plus modern social media - would likely be salient factors. 40 yr background of historically unprecedented spiritual-psychic experiences An important point of order would be that nearly all of my experiences would easily fit into a category parallel to the alarm calls of animals. As Jean MacPhail, a scholar, author of A Spiral Life and a former fellow in neuropathology at Harvard University, observed, ‘My experiences are very unique!’ – in part because they relate to events outside myself, as well as being consistent with reasonable interpretations, as well as being - relatively speaking - well documented. My experiences as “alarm calls” are also consistent with Daryl Bem’s successful repeated experiments on precognition. In 2016, an article about a meta-analysis of Daryl Bem (et al) very successful precognitive experiments states that "When Bem’s own experiments are included, the complete database comprises 90 experiments from 33 different laboratories located in 14 different countries. A total of 12,406 individuals participated in these experiments." The article goes on to say that the results showed that the experimental design focused on sex [instinctual] was by far outperformed the other designs. (A Summary of “Feeling the Future: A Meta-analysis of 90 Experiments on the Anomalous Anticipation of Random Future Events by Bem, Tressoldi, Rabeyron & Dugga) Mayo clinic guidelines on spiritual people Studies have shown that addressing the spiritual needs of the patient may enhance recovery from illness. Discerning, acknowledging, and supporting the spiritual needs of patients can be done in a straightforward and noncontroversial manner. Furthermore, many sources of spiritual care (e.g., chaplains) are available to clinicians to address the spiritual needs of patients. Mayo Clin Proc. 2001; 76:1225-1235 To be blunt – for the record - in my forty years I would describe the standard medical guidelines as a crock of s**t – window dressing for mainstream psychiatrists and clinical psychologists – in my experience - who are often sick, vicious, cruel, and hateful. Now the misinformation – or lack of information - that psychologist and psychiatrists have – has had a very negative and salient effect on my life. Here is a link to the full mini-essay on my profile on academia.edu https://independentscholar.academia.edu/CharlesPeckJr
Tinalak/T'nalak Fiesta Street Parade and Street Dancing taken on South Cotabato SMRAA, Koronadal City during T'nalak Festival on July 18, 2009.The Colors of T'nalak by Louie D. Photography - 3763039917.jpg – Wikimedia Charles E Peck Jr. Academia.edu 3-13-24 Link to academia profile: https://independentscholar.academia.edu/CharlesPeckJr Total Views 336,129 - in Top 0.1% of 253 million members Followers 1,420 + Highly Engaged 3,049 30 day Visitors (top countries) to my portfolio of essays: United States 435 Philippines 426 France 67 Mexico 64 Spain 63 Australia 44 Germany 42 Followers 1,401 + “Highly Engaged” readers 2,999 Total Views 334,795 – in the Top 0.1% Preamble T’boli-Bla’an Dream Weaving: comparison to Native Amercian The Sonenekuiñaji, The Parintintin, The Chipewyan (A Casale) & E Hill as "meaning construction" & social-spiritual self w/ dreaming as transcendence in divine grace,& guidance w/ divine inspiration + personal documented "precognitive" dreams R C Henry, a renowned professor of physics and astronomy, in a 2005 essay concludes, "A fundamental conclusion of the new physics also acknowledges that the observer creates the reality. As observers, we are personally involved with the creation of our own reality. Physicists are being forced to admit that the universe is a “mental” construction." Eugene Wigner, a theoretical physicist and mathematician, stated unequivocally stated that “It was not possible to formulate the laws of quantum mechanics in a fully consistent way without reference to consciousness.” In a sense, since the most essential characteristic of human consciousness would be “intelligence” it would stand to reason that viewing the universe and the world as embodying intelligence would only be natural (and healthy). Or as Hildegard of Bingen (c. 1098 – 17 September 1179) known as the Sibyl of the Rhine, a German Benedictine abbess observed long ago, "We cannot live in a world that is not our own, in a world that is interpreted for us by others. An interpreted world is not a home. Part of the terror is to take back our own listening, to use our own voice, to see our own light." That is a brilliant insight - especially for 1000 AD. Modern psychologists echo that in saying people tend to "personalize" meaning. Put another way, as William James observed (1902), spiritual experiences create a "sense of reality" - which is parallel to what R C Henry says "As observers, we are personally involved with the creation of our own reality!" Through art, music, and spirituality - as well as cognitive analysis people create reality. That is what spiritual processes did for tens of thousands of years - for better or worse - reality creation. The Synthesis Consensus of Viktor Frankl, Carl Jung, and William James Simply put the synthesis consensus 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. Minimally 110 million people in the USA have spiritual or spiritual-psychic experiences of one sort or another What many people don't “know” is that - Consistently studies show that somewhere between 1/3 to 1/2 of people have experiences - and as Park and Paloutzian observe, there is a "normalcy" to spiritual-psychic experiences. Furthermore people - at times - lose their common sense and often get lost in abstractions. Common sense would dictate that the brain processes unusual experiences as "unusual" - pretty amazing.... huh? When people get into abstractions, they often lose sight of common sense understanding and sound judgment. Introduction: Dreaming in Early Human Cultures Alessandro Casale states, “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) I would add that the statement that Euro-American societies "disregard" dreams as a source of “intelligence” is a gross understatement. Academic materialists vilify and degrade dreams of the deceased for example as "hallucinations and delusions" -literally. In my research of dreams of the deceased, in contrast to the majority of psychology studies of two psychiatric articles on dreams of the deceased made that exact statement. That is in contrast to articles by researchers which demonstrate that dreams of the deceased can - and have - facilitated healing in bereavement. 1. Easterling et al observe that “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. Julie Parker concludes that "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." 3. Kate Adams Bishop Grosseteste University College Lincoln Brendan Hyde Australian Catholic University observe “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 (Garfield, 1996) …. Qualitative studies have shown that some children reflect on their dreams and find meaning in them, with some of these dreams making a spiritual impact!” (Children’s Grief Dreams and the Theory of Spiritual Intelligence) In the article “Indigenous Dreams: Prophetic Nature, Spirituality, and Survivance” Alessandro Casale overviews dreaming in several indigenous tribes The Sonenekuiñaji The Sonenekuiñaji are an Ese Eja group of about 90 people, who live in the tributary area of the Madre de Dios River in Peru and Bolivia and practice horticulture, hunting and fishing. 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 and gives animals and all animate beings a dimension of personhood, which allows their human identity to permeate through different realities and gain knowledge through their dream narratives. (Peluso 2004, 109). The Chipewyan people The Chipewyan people, who are an Indigenous group of Athabaskan people inhabiting the subarctic regions of Northern Canada in the Northwest Territories, Alberta, Saskatchewan and Manitoba, provide another example of the prophetic and spiritual significance of dreams (Smith 1998). The Chipewyan still practice traditional ways of living by hunting, fishing and trapping in the remote subarctic landscape. Their “bush sensibility,” the success of life for the Chipewyan requires maintaining harmony in their interrelationships, especially among human and “animal persons” is of a particular interest to some scholars (Smith 1998, 413). For the Chipewyan, similar to the Ese Eja’s concept of eshawa, animal persons are essentially a spiritual dimension of personhood that all animals have. This is a holistic belief; for them “just as dreams are not contrasted to waking life, the animal’s spiritual aspect is never separate from its material aspect” (Smith 1998, 413). The Chipewyan world view is monistic, where spiritual and physical reality exists as one. They believe that all beings “are inextricably engaged in a complex communicative interrelationship;” this intercommunicative relationship with animal persons helps them to obtain their practical knowledge of bush sensibility, referred to as inkonze, which comes to them in their dreams and guides them through their daily life (Smith 1998, 412). Inkonze is a gift from animal persons shared with humans who have a respectful and harmonious relationship with nature (Smith 1998, 412). The Parintintin Kracke (2006) describes shamanistic abilities through dreaming by focusing on the Indigenous Kagwahiv group called the Parintintin. The Parintintin live in the rainforest of the Madeira River area of the Western Amazon in Brazil; 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, if properly interpreted, shamans can act in their dreams to bring about events” (Kracke 2006, 108). Commentary and Reflections: “meaning systems” integrating “social relationships” and Frankl’s disconnect As Paloutzian and Park (p. 12, emphasis added) also contend, “religion and spirituality are more or less coherent, culturally elaborated meaning systems embedded in and acquired through social relationships and institutions situated in complex natural and built environments.” In principle – in light of the fact that there is a consensus among scientists that above all human beings are “social animals – then, relationships would be the main and primary “characteristics” of humanity, as it were. The concept of “meaning systems” integrating “social relationships” is in line with much research into early human societies – for instance, Erica Hill’s focus on the spiritual beliefs in animal spirits as “human relationships with the animal world.” I would add that David Hay, a Christian psychologist, who advocates the significance of ‘relational” spirituality” [especially relative to God] explains it in terms of “That great Scottish philosopher John Macmurray (1961), had already enunciated something similar in his Gifford Lectures in Glasgow University in 1954: ……the unit of personal existence is not the individual, but two persons in personal relation; and that we are persons not by individual right, but in virtue of our relation to one another….. The unit of the personal is not the ‘I’ but the ‘You and I’. In Erica Hill’s very detailed and thorough article, Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka, Erica Hill clearly highlights the fact that the issue in the spiritual beliefs in animal spirits, “human relationships with the natural world” is the pivotal issue. Essentially, Erica Hill defines spiritual beliefs in this context human relationships with the environment. The emphasis is on the “human relationships” – in contrast to relationships with the “supernatural.” The fact of it is that the spiritual beliefs in animal spirits, as Erica Hill shows in detail did provide a social consciousness or meaning structure (system of symbols in the anthropologist Clifford Geertz’s terms) not only in the activity of hunting but also, as Erica Hill emphasizes, the social “media” or social structure as well. In that, that Religions since need to envelop or include entire communities and societies that necessarily requires spiritual and religious beliefs to fulfill a large number of different functions in order to create and maintain a community. I must confess that my impression is that at this particular moment in time the pendulum focusing on the supernatural and transcendental – which some only too often view as otherworldly - has swung too far and people have lost touch with some the origins and roots of spirituality. As such, the spiritual beliefs were, focused and primarily related to “human relationships – and far from being. As Erica Hill emphatically states, “Their thoughts and actions established and maintained relationships with prey animals and may be more productively conceptualized as dynamic social behaviours embedded within the context of daily life than as privileged ritual acts.” In summarizing the extensive rituals, rules, and taboos involved in the spiritual beliefs in animal spirts and the pervasive presence of spiritual beliefs in everyday life, 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. Erica Hill goes on to say, “Two forms of material culture are indicative of this Eskimo–animal relationship: hunting amulets and caches of marine mammal and later, reindeer, remains. Amulets, buried with hunters and recovered from funerary contexts at coastal sites in Alaska and Chu kotka, materialized the relationship between hunters and the inuat of prey.” Erica Hill highlights the relatively detailed procedures and protocols that structured the “human relationships with the natural world!” and details some of precise ways and protocols which specifically determined some relationships. 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.” T’boli - Bla'an Dream Weaving/T’nalak – Dreams as divine grace, divine Inspiration as well as divine guidance. As Whitehead observes – creativity is about possibilities and potential & transcendence Our minds are finite, and yet even in these circumstances of finitude we are surrounded by possibilities that are infinite, and the purpose of life is to grasp as much as we can out of that infinitude [the divine]. Alfred North Whitehead “The craft of weaving among the T’boli is a sacred spiritual tradition. Designs are believed to arrive from Fu Dalu, the spirit of the Abaca [material for cloth] (p.214). T’boli people are known to be one of the most creative and artistic ethnolinguistic group in the Philippines (Cudera et al., 2020). Among the different T’boli art forms, T’nalak is one of the most popular and admired around the globe. 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. (T’Nalak: The Land of the Dreamweavers - Amanda David Shiela Everett https://uw.pressbooks.pub/.../tnalak-the-land-of-the.../) T’nalak, a woven textile made of abaca or Manila hemp, has many traditional uses for the T’boli. The textile can be used as a dowry, as an instrument of sacrifice to cure an illness, as currency for bartering livestock and most of all the emblem of the tribe’s inspiration. The level of skill involved in creating t’nalak determines a weaver’s status and position in the village (Paterno & Oshima, 2001). Be Lang Dulay, a national artist, popularized T’nalak weaving with her over 100 different T’nalak designs. The national and international recognition and the appreciation of her art has left a legacy. Her valuable craft carries with it the T’boli identity. (p.208) An expert at the museum in Cagayan de Oro explained that many indigenous tribes in the Philippines engage in dream weaving as well – though not all use Abaca. He also emphasized that dreams as a source of divine inspiration was not only used for dream weaving – but dream music as well I connected with some Bla’an students. Their mother observed Bla’an weaving designs are unique - and distinct from the T’boli designs. The Blaan and T'boli, at one time were one tribe that later split away. Conclusions: intricate and interactive interconnections of the numerous and diverse brain regions is a consistent theme in all neuroscience articles I have read. For instance, Schulkin and Raglan observe, “Music is a core human experience and generative processes reflect cognitive capabilities. Music is often functional because it is something that can promote human well-being by facilitating human contact, human meaning, and human imagination of possibilities, tying it to our social instincts. Cognitive systems also underlie musical performance and sensibilities. Music is one of those things that we do spontaneously, reflecting brain machinery linked to communicative functions, enlarged and diversified across a broad array of human activities. Music cuts across diverse cognitive capabilities and resources, including numeracy, language, and space perception. In the same way, music intersects with cultural boundaries, facilitating our “social self” by linking our shared experiences and intentions. This paper focuses on the intersection between the neuroscience of music, and human social functioning to illustrate the importance of music to human behaviors. (The evolution of music and human social capability Jay Schulkin, Greta B. Raglan Front Neurosci. 2014; 8: 292. Published online 2014 Sep 17. doi: 10.3389/fnins.2014.00292) Intricate Interconnectivity The immortal quantum physicist, Max Planck states, “All matter originates and exists only by virtue of a force... We must assume behind this force the existence of a conscious and intelligent Mind. This Mind is the matrix of all matter.” For perspective on consciousness as intelligence and force: Jewish Holy Spirit: Ruach Hakodesh 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. Personal "Dream weaving" On a personal note I would add that having a view that dreams can be a source of [divine] inspiration gives the Bla'an and T’boli students I encountered a similar mindset to mine. I have several documented “precognitive” dreams. In my view it is very similar to dream weaving – I have a dream – and a “divine inspiration or insight” as it were. The dream weavers work with designs (integrated into a complex society) and I work with words and ideas, ideologies, stereotypes and unconscious processes. For perspective, I have been writing about the relevance and importance social consciousness since 2018, which makes the Filipino prosocial ideals and norms of kapwa-loob also similar to my way of looking at the world. I have a half dozen “precognitive” dreams - four of which are documented – all with consistent and reasonable interpretations. The first – below is a dream about Pakistan and nuclear war. (2) A Hybrid Dream-Perception: Precognitive "Tag" (a tag I describe as a central action plus one or two details) of the "incel" terrorist in Canada in late April, 2018. (3) Dream about Libya (2-26-2019), (4) Synchronicity with Strasburg, France attack - dream 9-(19-20)- An important point of order would be that nearly all of my experiences would easily fit into a category parallel to the alarm calls of animals. As Jean MacPhail, a scholar, author of A Spiral Life and a former fellow in neuropathology at Harvard University, observed, ‘My experiences are very unique!’ – in part because they relate to events outside myself, as well as being consistent with reasonable interpretations, as well as being - relatively speaking - well documented. My experiences as “alarm calls” are also consistent with Daryl Bem’s successful repeated experiments on precognition. In 2016, an article about a meta-analysis of Daryl Bem (et al) very successful precognitive experiments states that "When Bem’s own experiments are included, the complete database comprises 90 experiments from 33 different laboratories located in 14 different countries. A total of 12,406 individuals participated in these experiments." The article goes on to say that the results showed that the experimental design focused on sex [instinctual] was by far outperformed the other designs. (A Summary of “Feeling the Future: A Meta-analysis of 90 Experiments on the Anomalous Anticipation of Random Future Events by Bem, Tressoldi, Rabeyron & Dugga) New “news” on an old "precognitive" dream about nuclear war and India Precognitive Dream about 'Pakistan and 'Nuclear War' 1-18-2019 deserves some special attention: In the past few months for some reason, I have had several dreams about foreign countries which seemed a bit precognitive. In a rather strange dream from the night of 1-18-2019 to 1-20-2019 (which I emailed to k.... on 1-22) I had a somewhat vivid dream about Pakistan in which 'nuclear war was an aspect. Of course, spiritual experiences and especially dreams have a definite symbolic aspect and ordinarily cannot be taken literally. What made the dream rather strange was a kind of "dualistic" or "split world" characteristic to the dream since, in the dream, I was in the U.S. with my son, yet, seemingly simultaneously in Pakistan at the same time. You can’t take dreams literally of course, and as you know, no nuclear war occurred. Furthermore, the Indian leader, Modi’s nationalism became more aggressive and India annexed Kashmir a semiautonomous region with large numbers of Muslims, then later removed citizenships from large number of Muslims. The bottom line is that the dream could fit into the category of a perception of a “threat to the group.” Just today I came across this update posted today “Former US Secretary of State Mike Pompeo has claimed that he was awakened to speak to his then Indian counterpart Sushma Swaraj who told him that Pakistan was preparing for a nuclear attack in the wake of the Balakot surgical strike in February 2019 and India is preparing its own escalatory response. "How Close...": Ex US Secretary Of State On India-Pak Nuke Threat After Balakot. In his book "Never Give an Inch: Fighting for the America I Love", Mike Pompeo says the incident took place when he was in Hanoi for the US-North Korea Summit on February 27-28, 2019 NDTV 1-24-23 Of course, dreams cannot be taken literally and it needs to be emphasized that – in all “truth” psychic capability is really "perception" and not "Absolute Truth." I can honestly say I have – in forty years never perceived the absolute truth as it were. In fact, the experiences I have had seem clearly to reflect the “visibility” factor as it were. 9/11 was the most striking event as far as perception goes. in history as it were – and there were a large number of people who had documented premonitions. My most detailed were the most perceptible as well. NDTV Home India News "Was Too Close": US Ex Top Official Claims On India-Pak Nuclear War Threat "Was Too Close": US Ex Top Official Claims on India-Pak Nuclear War Threat In his book "Never Give an Inch: Fighting for the America I Love", Mike Pompeo says the incident took place when he was in Hanoi for the US-North Korea Summit on February 27-28, 2018 Precognitive Dream about 'Pakistan and 'Nuclear War' 1-18-2019:In the past few months for some reason, I have had several dreams about foreign countries which seemed a bit precognitive. In a rather strange dream from the night of 1-18-2019 to 1-20-2019 (which I emailed to k.... on 1-22) I had a somewhat vivid dream about Pakistan in which 'nuclear war was an aspect. Of course, spiritual experiences and especially dreams have a definite symbolic aspect and ordinarily cannot be taken literally. What made the dream rather strange was a kind of "dualistic" or "split world" characteristic to the dream since, in the dream, I was in the U.S. with my son, yet, seemingly simultaneously in Pakistan at the same time. About a month later, India, suddenly launched an air strike against Pakistan in retaliation for an attack on Indian civilians in Kashmir by Islamic extremists. On 2-28-2019, an article appeared: "Opinion: India, Pakistan, and the remote but real threat of nuclear war." https://www.dw.com/en/opinion-india-pakistan-and-the-remote-but-real-threat-of-nuclear-war/a-4772175.... At the beginning of August when India escalated the conflict by annexing the semi-autonomous territory of Kashmir - greatly escalating the situation. An article at the end of August in bdnews.com stated "Along with India’s recent decision to revoke the autonomy of its only Muslim-majority state, Jammu and Kashmir, the Assam citizenship check [which has deprived two million of citizenship in the Indian Assam district], has intensified a sense of despair among India’s minority Muslims, as the Hindu nationalist wave led by Prime Minister Narenda Modi surges ever higher."
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 - ang panlipunang sarili, ang espirituwal na sarili (neuroscience): pagkamalikhain, kahulugan at imahinasyon; mula sa Filipino na obra maestra ni Juan Luna, + Benedicto Cabrera, Emmanuel Garibay, Ang Kiukok + kultura at walang malay na simbolismo 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 Primer sa espiritwalidad: standard preamble “Ang espiritwalidad ay isang likas na predisposisyon ng tao!”….Ito ay mas primal kaysa sa institusyonal na relihiyon at may kinalaman sa pakiramdam ng koneksyon ng isang tao sa sarili, sa iba, at sa mundo (o sa kosmos)!” - Kate Adams Bishop Grosseteste University College Lincoln at Brendan Hyde Australian Catholic University "Ito [espirituwalidad] ay mas primal kaysa sa institusyonal na relihiyon" "Ito [espirituwalidad] ay mas primal kaysa sa institusyonal na relihiyon" - iyon ay Katotohanan. Sinabi ni Nicholas J Conrad, et all na "Dito ay iniuulat namin ang pagkatuklas ng mga buto at ivory flute mula sa unang bahagi ng panahon ng Aurignacian ng timog-kanlurang Alemanya. Ang mga natuklasang ito ay nagpapakita ng pagkakaroon ng isang mahusay na itinatag na tradisyon ng musika noong panahon na ang mga modernong tao ay kolonisahin ang Europa, higit sa 35,000 mga taon na ang nakararaan. Maliban sa mga kuweba ng Swabian Jura, ang pinakaunang secure na archaeological na ebidensya para sa musika ay nagmumula sa mga site sa France at Austria at post-date 30,000 taon na ang nakakaraan6–8 (Ang mga bagong flute ay nagdodokumento ng pinakaunang tradisyon sa musika sa timog-kanlurang Germany Nicholas J Conard , Maria Malina, Susanne C Münzel) Iyon ay humigit-kumulang sa parehong oras na lumitaw ang mga kuwadro na gawa sa kweba sa France at Spain. Musika: ang espirituwal at panlipunang sarili "Ang mga modernong tao ay maaaring maiiba sa archaeological record mula sa ating mga nauna at sa ating mga kapatid na species (tulad ng Neanderthals) sa pamamagitan ng napakalawak na paglukso sa cognitive flexibility at sa pamamagitan ng kakayahang pumasok at mapanatili ang isang malawak na hanay ng mga panlipunang relasyon at pakikipag-ugnayan (Mithen, 1996). ). Malamang na ang mga proto-musical na kapasidad at ang kanilang mga partikular na kultura bilang mga musika ay mahalagang mga salik sa pag-udyok at pagpapanatili ng panlipunan at nagbibigay-malay na kagalingan sa maraming bagay na nagmamarka ng mga modernong tao (Cross, 1999). Sa epekto, ang musicality ay maaaring bigyang-kahulugan bilang pandagdag na wika sa ebolusyon ng tao, pinupunan ang 'mga puwang' sa paggana ng wika sa pamamagitan ng kumbinasyon ng embodiment, entrainment, at transposability ng intentionality. (p. 5 – 6) (Musika at ebolusyon Ian Cross) Ang musika ay isang pangunahing karanasan ng tao at ang mga generative na proseso ay sumasalamin sa mga kakayahan sa pag-iisip. Ang musika ay madalas na gumagana dahil ito ay isang bagay na maaaring magsulong ng kapakanan ng tao sa pamamagitan ng pagpapadali ng pakikipag-ugnayan ng tao, kahulugan ng tao, at imahinasyon ng tao ng mga posibilidad, na nagtali nito sa ating mga likas na hilig sa lipunan. Ang musika ay isang pangunahing bahagi ng ating ebolusyon - at gumagana dahil pinapadali nito ang "kontak ng tao" at "panlipunan na sarili" (The evolution of music and human social capability Jay Schulkin, Greta B. Raglan Front Neurosci. 2014; 8: 292. Published online 2014 Set 17. doi: 10.3389/fnins.2014.00292) Genetics, Spiritual Symbolism at Energy: The Genetics of Spirituality Pagkatapos ng sampu-sampung libong taon ng espirituwal at relihiyosong mga paniniwala hindi dapat nakakagulat na ang espirituwal na simbolismo ay isang katotohanan sa walang malay - ngunit para sa maraming akademya hindi lamang ito nakakagulat ngunit nakakagulat. Sinabi ni Tim Spector, "Tinatantya nila [ang mga mananaliksik] na ang pagmamana ng espirituwalidad ay nasa 40 hanggang 50 porsiyento, na medyo mataas kung isasaalang-alang kung gaano nakakalito ang pagsukat. Ang iba pang mga pag-aaral sa U.S. na gumagamit ng mas detalyadong mga tanong sa mas malalaking numero ay nakahanap ng katulad o mas malakas na genetic na mga impluwensya. Ang mga pag-aaral na ito ay nagpapakita ng ating variable ngunit likas na minanang pakiramdam ng espirituwalidad, na nakakaapekto sa kung paano natin nakikita ang mundo, ang ating sarili at ang uniberso. (What Twins Reveal About The Science Of Faith (Popular Science, Agosto 8, 2013) Sociological Evidence ng realidad ng Unconscious Symbolism – Star Wars, Harry Potter & Fandom Ang kontemporaryong-modernong kasikatan ng Star Wars at Harry Potter, at ang maraming iba pang mapanlikhang mga fandom, na nagbibigay ng napakalaking datos at ebidensya ng pagkakaroon ng walang malay na simbolismong espirituwal. Rhiannon Grant sa The Sacred in Fantastic Fandom, naobserbahan ni Grant noong 2001, ang gobyerno ng Britanya ay nagpatakbo ng isang regular na census, ngunit nagsama sila ng isang bagong tanong tungkol sa relihiyon. Bilang tugon, halos 0.8 porsiyento ng kabuuang populasyon ang nagsabing sila ay isang “Jedi” o Jedi knight!” (p. 38) Ang mga resultang iyon ay naulit sa Australia at New Zealand. Tulad ng wastong pagmamasid ni Carole Cusack “ang mapanlikhang pagsasanay sa pag-unawa na ang mundo (ng espirituwalidad at supernatural na puwersa sa Harry Potter at Star Wars) ay lubhang kaakit-akit……(p.27) Sa liwanag ng sosyolohikal na realidad ng "Fandom", ang mga espirituwal na simbolo ay maaaring pinakamahusay mauunawaan sa mga tuntunin ng Jungian na pagsusuri ng mga emosyon na nakalakip sa espirituwal; mga simbolo. Ang mga paniniwala at ideya ay tunay at hindi kapani-paniwalang makapangyarihan. Mula sa pananaw na iyon, ang ideya ng "espiritu" bilang enerhiya at puwersa ay tunay na totoo, lalo na sa liwanag ng isang panlipunan-kolektibong kamalayan. Ang psychologist na si Donald Kalsched ay nagmamasid, "Ang archetypal energy ay nakaugat nang malalim sa walang malay at ito ay 'archaic', primitive, at din 'typical'. Siya ay nagpatuloy sa pagsasabi, "dahil sila ay umiiral sa raw, unmediated form na sila ay may posibilidad na matapos. - nagpapalakas." Nancy Furlotti katulad na nagsasaad, " Ang epekto ay lumilitaw mula sa mga archetype, na kung saan ay ang isang priori ordering prinsipyo ng kalikasan, mundo, at ang psyche. Kapag ang isang archetype ay isinaaktibo, ang enerhiya ay inilalagay sa paggalaw na hindi sumusunod sa mga batas ng causality, o oras at espasyo." (Tracing a Red Thread: Synchronicity and Jung's Red Book:(2010), Psychological Perspectives, 53:4, 455-478 ) Salungat sa materyalistang kasabihan na “Lahat ng espiritwalidad ay hindi totoo” – espiritwalidad na may tunay na konteksto sa mundo (Muzafer Sherif) at Praktikal na Prinsipyo ng Paggamit ni William James laban sa sterile rationalism – (Wolfgang Pauli) na isang produkto ng materyalistang pamamaraan ng "matibay na pagsunod sa di-makatwirang dami" (McGilChrist): Mabunga at Malikhaing Espiritwalidad: Espiritwalidad ng Habag; Musikal na Espirituwalidad; Nagdadalamhati na Espirituwalidad; T’boli Dream Weaving T’nalak; Espirituwalidad ng sining; Juan Luna 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. Pinamagatang “Hymen, oh Hyménée!” o “Roman Wedding,” ito ay malawak na iginagalang ng mga kolektor ng sining bilang banal na kopita ng sining ng Pilipino. Ang gawain ay huling nakita sa publiko 132 taon na ang nakalilipas sa Paris sa iconic na Universal Exposition na nagbigay din sa mundo ng Eiffel Tower, bago ang pagpipinta ay nawala sa mga pribadong kamay at naging mga bagay ng alamat. "Hymen, oh Hyménée!" ay paksa na ngayon ng isang immersive, single-work exhibition sa Ayala Museum, na pinamagatang “Splendor: Juan Luna, Painter as Hero.” Sa gawaing ito, opisyal na mapapabilang si Luna sa liga ng "master na pintor," na nagpapatibay sa kanyang katayuan sa artistikong kabisera ng mundo. Muli, kinumpirma nito ang kanyang hindi maikakailang henyo at kasiningan sa harap ng pagkiling sa lahi - isang pamilyar na suliraning kinakaharap ng mga Pilipino sa buong mundo kahit ngayon. Ang mga tagumpay ni Juan Luna, upang banggitin ang mananalaysay na si Ambeth R. Ocampo, ay “nagdulot ng pagmamalaki sa kanyang mga kababayan na umaalingawngaw sa ating panahon sa halos parehong paraan tulad ng tagumpay ni Lea Salonga sa West End at Broadway, ang pananakop ni Manny Pacquiao sa World Boxing at, sa huli, ang weightlifter na si Hidilyn Diaz ay nag-uuwi ng unang Olympic Gold sa isang mapagmataas at nagpapasalamat na bansa.” Ang matagal nang nawala na obra maestra ni Juan Luna ay inihayag sa Ayala Museum Multimedia Show na si Lisa Guerrero Nakpil - The Philippine Star June 11, 2023 | 12:00am maikling talambuhay ni Juan Luna Lumipat si Juan Luna sa Europa noong 1875 upang matuto ng kalakalan bilang pintor. Ang pagsikat ng Filipino ay nagsimula pagkaraan ng tatlong taon nang lumahok siya sa isang art exposition na tinawag na National Demonstration of Fine Arts (Exposición Nacional de Bellas Artes). Sa pasulong, gumawa siya ng maraming kapansin-pansing mga gawa na may ilang pinamagatang "The Death of Cleopatra (La Muerte de Cleopatra)" at "La Batalla de Lepanto". Bukod sa mga painting, isa ring rebolusyonaryo at politiko si Luna. Lumahok siya sa Rebolusyong Pilipino na humantong sa pag-aresto sa kanya noong 1896. Pagkaraan ng dalawang taon, kasama siya sa pangkat na ipinadala sa France para magtrabaho sa República Filipina. Kalaunan ay ipinadala siya sa Washington, D.C. upang ipaglaban ang pagtanggap ng pamahalaan ng bansa. (The Famous Birthdays: Celebrity birthdays and famous people biographies Juan Luna Filipino painter Birthday: October 23, 1857 Birthplace: Badoc, Ilocos Norte, Read more at: https://www.thefamousbirthdays.com/people/juan-luna) Preamble: Ang kamalayang panlipunan ay kaayusan sa lipunan at espirituwalidad ng totoong mundo Bilang isang punto ng pagkakasunud-sunod - Karamihan sa mga isinulat ko ay isang counterpoint sa materyalistang kasabihan na "Lahat ng espirituwalidad ay hindi totoo" - Nagsusulat ako tungkol sa artistikong espirituwalidad, ang espirituwalidad ng musika (nakakagulat na maraming pananaliksik at artikulo ay tungkol sa espirituwalidad ng musika - lalo na sa mga tuntunin ng evolutionary adaptive trait na nagpapadali sa social connectivity), ang espiritwalidad ng pagdadalamhati, at mga pangarap ng namatay na gaya ng naobserbahan ng isang psychologist ay hindi "pangkaraniwan" at ang ilang mga pag-aaral ay nagpapakita na mapadali ang pagpapagaling, ang espirituwalidad ng pakikiramay. Kamakailan ay isinulat ko ang tungkol sa mga pangarap bilang pinagmumulan ng [banal na] inspirasyon at ang T'Boli (at Bla'an) na pangarap na paghabi - na kilala sa buong mundo para sa pagkamalikhain sa tela. Ang mga pangarap bilang pinagmumulan ng [banal na] inspirasyon ay akma sa aking pag-iisip. Palagi akong naniniwala na ang espirituwalidad ay may posibilidad na masangkot sa mga abstraction -lalo na sa western academia - na sinang-ayunan ni Dr Stephen Farra. Idinagdag ni Dr Farra na "ang aming mga modelo ay ang aming katotohanan - ngunit ang aming mga modelo ay hindi katotohanan" - na nangyayari na nag-tutugma sa argumento ni Kant na ang mga tao ay nakikita ang "mga representasyon" hindi katotohanan (kaayon sa mga kategorya ng kaisipan ni Bargh). Ang Nobel prize winning Welsh quantum physicist, Brian Josephson argues na masyadong maraming mga siyentipiko ay fixated sa "supernatural" (na equates sa akademya sa "unreal") bilang laban sa "fruitfulness" ng espirituwalidad at religiosity. Ang banal ay naiiba sa supernatural. Sa wakas, nagsulat ako tungkol sa kamalayang panlipunan mula noong humigit-kumulang 2018 at ilang taon na ang nakalipas ay nakita ko ang mga konseptong Filipino ng Kapwa-loob na kapwa Filipino na sina Jeremiah Reyes at Reynaldo Ileto (pati na rin sina J Esperitu, M Zosa, Z Salazae, J De Mesa, Ang teologo na sina L Mercado, L de Castro, at Virgilio Enriquez, siyempre) ay nangangatwiran na mga pivotal pro-social values at norms. I found them exceptional because western academai has no pro-social values like them – not even the concept of social consciousness – believe it or not. Sumasang-ayon si Propesor Carole Cusack na ang mga prosocial values ay mahalaga para sa isang malusog na lipunan. Isang punto ng impormasyon, idaragdag ko na pagkatapos ng isang napakapait na diborsyo (sa kabalintunaan sa espirituwalidad) lumipat ako sa Gensan - na kung paano ako nakatagpo ng mga estudyante ng T'Boli at Bla'an (Ang Lake Sebu ay malapit sa Gensan) Nagpinta ako dahil baliw na bumubulong ang mga espiritu sa loob ng aking ulo." - El Greco Preamble: “Ang espirituwalidad ay isang likas na predisposisyon ng tao. Ito ay mas una kaysa sa institusyonal na relihiyon at may kinalaman sa pakiramdam ng isang tao na konektado sa sarili, sa iba, at sa mundo (o kosmos). Kate Adams Bishop Grosseteste University College Lincoln at Brendan Hyde Australian Catholic University Bagong Espirituwalidad: 1) synthesis consensus Frankl-Jung-James: ang mga espirituwal na karanasan ay lumilikha ng kahulugan, pakiramdam ng katotohanan + iba't ibang mga karanasan ay gumagawa ng iba't ibang pananaw 2) K Adams & B Hyde [pinaikling kabuuan ng synopsis]: 'Ang espiritwalidad ay isang likas na predisposisyon ng tao (Hay, Nye, O'Murchu); primal (James, Tacey) connectness w/ self, others, world (cosmos) (Bosacki; Elton-Chalcraft; Fisher; Hyde; Tacey). Relational Hay at Nye; katalinuhan (Emmons; Hyde; Kwilecti; Zohar & Marshall) at paglutas ng problema (Ruzgis & Grigorenko; Walters & Gardner. Zohar at Marshall) (p. 163). + shared identity (kapwa-loob) V Enriquez 3) mga espirituwal na paniniwala/karanasan na nauugnay sa "adaptive outcomes of grief" Easterling et al; J Parker + mga anak- D Thomas 4) mga medikal na metanalysis - Dr H Koenig + Dr P Wong, pagpapayo - K Pargament, at Dr S Farra 5) Sa pare-pareho (Fraser Watts, Park at Paloutzian), ang mga pag-aaral ay nagpapakita na sa isang lugar sa pagitan ng 1/3 hanggang kalahati ng mga tao ay may espirituwal-psychic na karanasan ng iba't ibang uri (mula sa pagkamangha hanggang sa panaginip o pangitain ng namatay). "Nakita ko ang anghel sa marmol at inukit hanggang sa mapalaya ko siya." – Michelangelo Ang Renaissance ng Italya ay ang sentro ng kilusang Renaissance - na talagang isang kilusan at nagsilbing isang panlipunang budhi na kapantay ng Enlightenment - at bukod sa mga imortal na artista tulad nina Leonardo da Vinci, Michelangelo at Raphael, mayroong ilang iba pang mahahalagang mga artista tulad ng Masaccio, Fra Angelico, Piero Della Francesca at Sandro Botticelli na gumawa ng mahahalagang tagumpay na humahantong sa High Renaissance. Sinabi ni Leonardo da Vinci na "Ang pinakamarangal na kasiyahan ay ang kagalakan ng pag-unawa". Ito ay isang bagay na personal kong maiuugnay dahil ang isinusulat ko ay "pag-unawa" kumpara sa kaliwanagan - bahagyang dahil naniniwala ako na ang tunay na kaliwanagan ay hindi talaga posible nang walang pag-unawa sa kamalayan. -espiritwalidad - na ang nangingibabaw na sikolohiya na may materyalistikong pagkiling nito ay pinipigilan (malubhang) ! Si Michelangelo, na itinuturing ng marami na ang tao ng Renaissance" at kapansin-pansing nagpinta ng Sistine Chapel, ay halos pareho ang sinabi "Nakita ko ang anghel sa marmol at inukit ko ang pinalaya ko sa kanya. Sa madaling salita, "naisip" ni Michelangelo ang anghel na nagpapahintulot sa kanya na likhain ang kanyang anghel! At para sabihin ang halata, halata na sa mga kalagayan ni Michelangelo, ang kanyang espirituwalidad ang nagbigay inspirasyon sa kanya. Si John O'Donohue, ang kontemporaryong [bagaman kamakailang namatay] Irish na makatang-teologo, ay naobserbahan na "Ang kagandahan ay ang pag-iilaw ng kaluluwa!" Ibig sabihin, ang kagandahan ay sa isang malaking lawak ay produkto ng kung paano nakikita ng bawat tao ang katotohanan. Sinalamin ni Albert Einstein ang malalim na espirituwal na paniniwala ni O'Donohue nang ipahayag niya ang kanyang malalim na espirituwal na paniniwala sa mga tuntunin ng isang malakas na kalooban na maunawaan at maunawaan ang katotohanan at katotohanan ng uniberso at ang Lahat sa kanyang mahusay na pahayag na "Ang pinakamagandang bagay na maaari nating maranasan ay ang mahiwaga. Ito ang pinagmumulan ng lahat ng tunay na sining at agham. Higit pa rito, pinasimple niya ang paniniwalang ito sa pahayag na "Siya na hindi na makahinto sa pagtataka at manatiling nabighani ay parang patay; nakapikit ang mga mata niya." Ang paraan ng pagtingin mo sa mga bagay ay ang pinakamakapangyarihang puwersa sa paghubog ng iyong buhay! John O'Donohue - Irish na makata at espirituwal na pinuno. Para sa pananaw, ginawa ni Karl Mannheim (isang nagtatag na ama ng sosyolohiya) ang obserbasyon na ito: "Dapat nating matanto minsan at para sa lahat na ang mga kahulugan na bumubuo sa ating mundo ay isang tiyak na makasaysayan at patuloy na nagbabagong istraktura kung saan ang tao ay umuunlad, at sa anumang kahulugan ay ganap. ." Mga Pagkakaiba sa Kultura na May Kaugnayan sa Espirituwalidad at Propesiya Gaya ng obserbasyon ni Caroline Francis Richardson sa kanyang artikulong "The Use of Prophecy in the Irish tales of the Heroic Cycle," ang Irish/Celtic Prophecy ay medyo naiiba at naiiba sa iba pang mga anyo ng propesiya, at sa gayon ay malamang na magkaroon ng natatanging genetic component bilang mabuti (para sa talaan). Ang propesiya ng Irish ay walang pagkakatulad sa sinaunang Greek Prophecy at ang pagkahumaling nito sa Oracles, gaya ng Oracle of Delphi. Binibigyang-diin ni Caroline Richardson na taliwas sa tradisyong Irish na walang pari o hierarchal na organisasyon, kabaligtaran sa sinaunang relihiyong Griyego na binubuo ng "Isang organisadong lupon ng mga pari ang nagbigay kahulugan sa mga orakulo nina Zeus at Apollo at kaya, samakatuwid, ay kulayan ang mga patakaran ng ang bansa at upang maimpluwensyahan ang katangian ng buong tao gayundin ng mga indibidwal.” (p.394) Higit pa rito, ang Irish Prophecy ay walang pagkakatulad sa pagtutok sa panlipunang propesiya ng katarungan at mga tipan, ng mga propeta sa Lumang Tipan na madalas na nangangako ng poot ng Diyos para sa mga kawalang-katarungan at idolatriya. Si Caroline Richardson ay nagbubuod ng Irish/Celtic na propesiya sa mga katagang ito: “Ang propesiya ay hindi pag-aari ng isang grupo ng mga tao; wala itong lokal na tirahan; wala itong impluwensya sa mga patakaran ng bansa, o sa mga indibidwal; ito ay hindi isang mahalagang bahagi ng balangkas ng mga kuwento. At sa mga kuwentong ito ang balangkas ay ang bagay, hindi madalas na isang tapos na balangkas, ngunit isang bagay na tiyak ang nagaganap; lalaki at babae, at ang Twatha de Danaan act!” (p.395) Sinabi ni Caroline Francis Richardson sa kanyang artikulong “The Use of Prophecy in the Irish tales of the Heroic Cycle,” The Sewanee Review, Okt, 1913, Vol 21. No 4 (Okt, 1913, pp 385-396) Isa pang halimbawa ng kultural na konteksto sa espirituwalidad ay mula sa “Retrospective spiritual narratives: exploring recalled childhood and adolescent spiritual experiences” Daniel G. Scott* Katulad nito, isang Yanonami na lalaki mula sa Amazon River valley na nagsasabi sa akin na, sa edad na anim, ang kanyang Inalis ng lola ang kanyang espiritu sa kanyang katawan at inilagay ito sa isang puno upang maunawaan niya kung ano ang pagiging puno, at pagkatapos, pagkaraan ng ilang panahon, ibinalik ang kanyang espiritu sa kanyang sariling katawan, ay nagsasalita mula sa loob ng isang katutubong konteksto sa na ito ay isang naiisip at nagagawang aktibidad. Ito ay ordinaryo para sa kanya. Ang isang espiritu ay maaaring kunin mula sa isang katawan. Ang lahat ng nabubuhay na bagay ay may espiritu at konektado sa lahat ng iba pang bagay na may buhay. Maaaring ituro ng kanyang lola ang mga espirituwal na aral na ito sa pamamagitan ng mystical techniques. Kailangang igalang ang kanyang kwento sa konteksto nito. Dalawang Natatanging Aspeto ng Kultura sa Pilipinas Nang tanungin ko si Mylah, isang Filipina connection kung paano niya tiningnan si Kapwa, ang sagot niya ay, "Kapwa means to embrace our shared identity and to care for our fellow beings." Ang sinabi ni Mylah ay sumasalamin sa sinabi 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. Ang pangalawang kakaibang aspeto ay habang ang Pilipinas ay dumaranas ng matinding karahasan sa pulitika, ang mga pamamaril sa paaralan, bagaman karaniwan sa Amerika, at marami pang ibang kulturang kanluranin – kabilang ang China na nagkaroon ng biglaang pag-atake ng mga paaralan gamit ang mga kutsilyo mula noong 2010, ay halos wala. sa Pilipinas. - K Lagdameo-Santillan, in her article, goes on to say, “Bakit? Sapagkat ipinahihiwatig sa gayong pagiging inklusibo ay ang moral na obligasyon na tratuhin ang isa't isa bilang pantay na kapwa tao." Si Propesor Virgilio Enriquez Nang maglaon ay idinagdag ni K Lagdameo-Santillan: "Ayon kay Propesor Enriquez, ang Kapwa ay ang "pagkakaisa ng isa-na-na-na-na-na-na-na-iba" ……. Nanindigan siya na "Ang Kapwa ay nagpapahiwatig ng moral at normatibong aspeto na nag-oobliga sa isang tao na tratuhin ang isa't isa bilang kapwa tao at samakatuwid ay pantay-pantay." Mula sa aking pananaliksik, napakakomplikado ng Sikolohiyang Pilipino/Filipino psychology. Si Reyes na isang iskolar mula sa Pilipinas at ang kanyang artikulo sa Kapwa ay binibigyang-diin ang Kapwa-loob na paraan ng pag-iisip o pag-iisip bilang isang sistema ng etika na kahanay at katulad ng Dharma bilang isang "espirituwal na hukuman" gaya ng paglalarawan ni Moitreyee sa Dharma. Obserbasyon ni Leny Strobel na ang konsepto ng “Ginhawa, bilang isang konsepto tungkol sa wellness at wellbeing, ay sumasalubong at nag-uugnay sa konseptwalisasyon ng pagkataong Pilipino sa Sikolohiyang Pilipino/Filipino psychology. Ang Ginhawa ay palaging naka-embed sa kultura at komunidad. Ang ginhawa ay makikita sa sigla ng katawan (sigla), kadalian sa pakikitungo sa buhay (gaan), life potency (gana), joy (ligaya) — at lahat ng ito ay nakapaloob sa intra at interpersonal na relasyon gaya ng ipinaliwanag sa sikolohiya ng Kapwa. Sa pakikipag-usap sa ilan sa aking mga contact sa Filipina, kinumpirma nila na sa pangkalahatan ay tinitingnan nila ang Ginhawa sa mga tuntunin ng "kabutihan at sigla" sining ng Filipino at Benedicto Cabrera Hindi matutugunan ng tama ang sining ng Filipino nang hindi muna pinag-uusapan si Benedicto Cabrera. Ang bantog na artista, si Benedicto Cabrera (BenCab) ay isang pambansang kayamanan. Ang kanyang trabaho ay naglagay sa kanya—at h ay hilagang bayan ng Baguio—sa mapa. Gayunpaman, sa kabila ng pagkilala, ang 78-taong-gulang na artista ay nananatiling pragmatic sa kanyang mga pananaw sa kultura. When asked where he see the future of Filipino art is headed, he replies nonchalantly: "Art is unpredictable and goes in different directions. I have no idea. I would rather live the present moment," he says. Ang kanyang pinakamalaking tanda, ang misteryosong Sabel, ay naging pare-parehong paksa at tema sa kanyang mga gawa. Siya ay naging inspirasyon ng isang totoong buhay na scavenger na si BenCab ay nakuhanan ng larawan at sketch noong 1965. Simula noon, siya ay lumitaw sa maraming anyo sa kanyang trabaho at nanatiling isang walang humpay na muse sa kanyang mga malikhaing pagsasanay. Gayunpaman, inamin ni BenCab na marami pa siyang dapat matutunan tungkol sa sining at sa kasalukuyang malikhaing kilusan. "Marami akong natutunan sa [mga batang artista] na hindi ko natutunan sa art school," he remarks. "Patuloy akong interesado sa mga bagong diskarte, pakikipagtulungan sa ibang mga artista, at iba pang bagay na nagpapasigla sa aking pagkamalikhain." Pambansang Alagad ng Sining Benedicto Cabrera (BenCab) Sa Kahalagahan ng Pananatiling Malikhain Ni Ryanne Co Tatler - Mar 28, 2021) Para sa Apat na Artistang Pilipino, Faith Can Be Fine Art August 8, 2021 ni Joy Rojas Isaalang-alang ang Pieta ni Michelangelo, isang nakamamanghang eskultura sa marmol na naglalarawan kay Inang Maria na dumuduyan sa katawan ni Jesucristo pagkatapos ng Pagpapako sa Krus. Pagkatapos ay mayroong Huling Hapunan ni Leonardo da Vinci, isang pagpipinta sa tempera at langis na patuloy na nakakabighani at intriga. Pansinin ang natapong asin sa tabi ni Judas, na itinuturing na isang masamang palatandaan, o ang banayad na pagtukoy sa numero 3: ang mga apostol ay pinagsama-sama sa tatlo at may tatlong bintana sa likuran. Kung tungkol sa taong nasa kanan ni Jesus, iyon ay isang pagkakakilanlan na si Da Vinci lang ang makakaalam. Ang ilan ay nagsasabi na ito ay si Apostol Juan, ang iba ay si Maria Magdalena. (Basahin: Anong Pagkain ang Kinain ni Jesus at ng Kanyang mga Apostol sa Huling Hapunan?) At para sa apat na Pilipinong artistang ito, ang pananampalataya ay hindi lamang isang kilalang tampok sa kanilang mga gawa; ito ay isang malaking impluwensya sa kanilang buhay. Filipino religious artist: Emmanuel Garibay Isinilang sa Kidapawan, North Cotabato, nasaksihan ng anak ng isang Methodist na pastor ang personal, hands-on approach ng kanyang ama sa pangangalaga sa kanyang mga parokyano. Dahil dito, nakuha ng kaniyang mga gawa, gaya ng inilarawan dito ng isang manunulat ng sining, “ang Bibliya ng mga dukha at marginalized sa halip na ang Bibliya ng komportableng pribilehiyo.” Filipino religious artist: Ang Kiukok Ang anak ng mga magulang na imigrante mula sa Xiamen, China, ang artista ay nabautismuhan bilang isang Katoliko noong 1962 at ikinasal sa isang debotong Katoliko. Tulad ng iba pa niyang mga likha, isinalin niya ang kanyang mga gawang may temang relihiyon sa isang istilo na tinawag na lahat mula sa "matalinghagang ekspresyonismo" hanggang sa "pangit." "Nagpinta ako sa paraang ginagawa ko dahil hindi talaga ako nasisiyahan sa mga nangyayari sa paligid ko," sabi ng 2001 National Artist for Visual Arts. "Kahit na hindi ako makagawa ng isang benta, kailangan ko pa ring ipinta ang aking mga paksa sa paraang ginagawa ko, dahil sila ay bahagi ko." (Basahin: Isang Pagtingin sa Pinakapaboritong Pagpipinta ng Papa) Sining - Pagkamalikhain-Imahinasyon-Pagmamaneho-Kahulugan - ang Pagsilang ng Diwa at Espirituwalidad "Ang bawat kultura ay nagkakaroon ng ilang uri ng sining tulad ng pag-unlad ng wika. Ang ilang mga sinaunang kultura ay walang tunay na mitolohiya o relihiyon, ngunit lahat ay mayroong ilang sining - sayaw, awit, disenyo ...... ...... Ang sayaw, higit sa lahat, ay tila ang pinakalumang na nailarawang sining .... Ang sining ay, sa katunayan, ang pinuno ng pag-unlad ng tao, panlipunan at indibidwal. Anong uri ng bagay ang sining, na dapat itong gampanan ang isang nangungunang papel sa pag-unlad ng tao? Ito ay hindi isang intelektuwal na paghabol, ngunit kinakailangan sa buhay intelektwal; ito ay hindi relihiyon, ngunit lumalaki sa relihiyon, pinaglilingkuran ito, at sa malaking sukat tinutukoy ito. "Ang pananaw na iyon - na mayroong makasaysayang sosyolohikal-sosyolohikal - ay ipinahiwatig ng pilosopo, si Susanne K. Langer, sa kanyang artikulo, The Cultural Kahalagahan ng Sining. Itinatampok ng Langer ang aspeto ng sining bilang isang banayad at walang malay na impluwensya at puwersa sa lipunan at kultura. Ginawa ni Carl Jung ang isang kaparehong katulad na pagmamasid kapag pinagmasdan niya, na - habang ang isang artista ay isang indibidwal- ang indibidwal ay mayroon ding natatanging katangian ng pagiging isang artistikong archetype, tulad nito, at "bilang isang artista siya ay" tao "sa isang mas mataas na kahulugan - siya ay" sama-sama na tao, "isang sasakyan at moulder ng walang malay psychic life ng sangkatauhan. " (Carl Jung, CW 15, Para 157) Isang napakahalagang puntong dapat mapagtanto kapag isinasaalang-alang ang sining o kabanalan ay ang katotohanan na ito ay karaniwang isang napaka-personal - at natatanging - pag-unawa o pagtingin. Dinadala ng Langer ang mga kumplikadong pakikipag-ugnayan sa mga paniniwala sa espiritu at relihiyon sa pagitan ng iba't ibang mga aktibidad at pag-uugali tulad ng "sayaw, awit, disenyo" pati na rin ang sining. Gayunpaman, habang ang pagsayaw, musika, awit, disenyo, at sining ay magkakaiba ng mga aktibidad at pag-uugali, ang mga ito rin - sa ilang anyo o fashion - lahat ay magkakaugnay sa isip ng tao. Iyon ay, ang "kabanalan" ay isang pagbubuo ng iba't ibang mga walang malay na proseso sa pag-iisip, at hindi ang produkto ng isang partikular na rehiyon ng utak. Ang isang bagong umuusbong na diskarte ay upang tingnan ang kabanalan at mga espiritwal na karanasan bilang mga uri ng "spiritual intelligence." Sa isang katuturan, sa pamamagitan ng pag-unawa sa ilang pinagbabatayan na mga aspeto ng sining, dapat na mas madaling maunawaan ang ilang mga aspeto ng kabanalan na maaaring natakpan ng mga pagpapaandar sa lipunan, mga ritwal sa relihiyon, pati na rin ang lubos na kontrobersyal na katangian ng "supernatural" na aspeto ng kabanalan. na laging "maputik" sa tubig tulad nito! Si Brain Josephson, ang nagwaging Nobel na pisisista (na sa ilaw ng kabuuan ng pisika ay naniniwala na ang precognition at mental telepathy ay makatotohanang mabubuhay na mga konsepto sa pisika ngayon) ay binibigyang diin na ang mga siyentista ay madalas na nabitin sa "supernatural" na katangian ng mga paniniwala sa espiritu at relihiyon. taliwas sa pagtatasa ng pagpapaandar o pagiging mabunga ng mga paniniwala. Natagpuan ko na totoo iyon, na madalas kong makatagpo sa mga taong may mga paniniwala sa espiritu at relihiyon din. Si Paul Klee (1879 hanggang 1940), isang artista ng Aleman ay nag-highlight ng walang hanggang pakikibaka ng mga tao upang mai-synthesize ang "paningin sa panloob" na may "karanasan sa labas." Si Paul Klee ay kasapi ng pangkat ng Der Blaue Reiter (The Blue Rider) mula 1911-1914, isang pangkat na binubuo ng mga imigranteng Ruso at Aleman na artista ay isang pangkat na eclectic. Gayunpaman, nagbahagi ang mga artista ng isang karaniwang hangarin na ipahayag ang mga espiritwal na katotohanan sa pamamagitan ng kanilang sining. Si Chelsea Ann Rulofson, sa Spiritualitas In Modern Art, ay nagmamasid na si Paul Klee "ay nakakita ng malikhaing kilos bilang isang mahiwagang karanasan kung saan ang artist ay pinagana sa mga sandali ng pag-iilaw upang pagsamahin ang panloob na paningin sa isang panlabas na karanasan sa mundo ... Naniniwala siya na ang kanyang panloob na katotohanan, ang kanyang panloob na paningin, ay nagsiwalat hindi lamang sa paksa, ang kulay, at mga hugis bilang tinukoy na mga nilalang, ngunit higit pa sa proseso ng paglikha. " P. Panahon ng pagpunta ng mga makasaysayang siklo halos hindi napapansin. Si Nicholas Roerich, isang tanyag na pintor ng Rusya (1874 hanggang 1947) na kapanahon ng Aleman na si Paul Klee, kahit na hiwalay sa heograpiya, ay mayroong parehong pananaw sa kabanalan at sining. Tulad ng iba pang mga espiritwal na artista tulad ng Wassily Kandinsky (na konektado kay Der Blaue Reiter), Lawren Harris, at Paul Klee, sumandal si Nicholas Roerich sa paggamit ng mga imahe, koleksyon ng imahe, at maliliwanag na kulay upang i-highlight ang espirituwal at simbolikong mga aspeto ng sining. Si Kathleen F. Hall, sa kanyang artikulo, Nicholas Roerich: The Treasures Inside, ay binigyang diin na ang mga spiritual artist na ito sa pangkalahatan ay nagbahagi ng pagnanais na ipahayag ang "ibang mundo" at espiritwal na mga konsepto. Napagpasyahan ni Kathleen Hall na "Ang mga kuwadro ni Roerich ay buhay na may kulay at ilaw ng iba pang mga makamundong lupain na nagpapahintulot sa amin na makatagpo ng biswal na maaaring naisip namin, nahawakan, o kahit papaano na likas na makilala bilang espiritwal na kakanyahan sa likod ng belo ng aming hindi nakikitang mga mata; Ang mga kuwadro na gawa ni Roerich ay tila may hangaring magbigay inspirasyon, turuan at ihayag ang mga maluwalhating misteryo ng mga sinaunang karunungan sa mga tanawin ng ating kaluluwa. ” Bukod dito, naobserbahan ni Hall na "Naniniwala si Roerich na ang sining at kagandahan ay nagbibigay ng isang gateway para sa sangkatauhan na makapasok sa mas mataas na mga espiritwal na larangan, at dapat malikha, mapanatili, at ma-access upang ang lahat ng mga tao sa mundo ay mapag-isipan ang mas mataas na mga katotohanan sa pamamagitan ng pagbibigay ng pagkakataon upang obserbahan ang mga signpost sa landas ng kaliwanagan. ”Ang pagpapahayag ni Albert Einstein ng kanyang personal na kabanalan ay isang salamin ng kanyang personal na karanasan ng malakas na espiritwal na paghimok upang maunawaan at maunawaan ang katotohanan at katotohanan. Ang pagpapahayag ni Einstein ng kanyang personal na kabanalan ay isang ganap na mahusay na deklarasyon ng buhay at pagiging: "Ang pinakamagandang bagay na maaari nating maranasan ay ang mahiwaga. Ito ang mapagkukunan ng lahat ng totoong sining at agham ”- salamin sa pananaw ng mga artista tulad nina Roerich at Klee. Komento ni Jung Marahil dahil si Carl Jung (1875 -1961) ay kapanahon nina Roerich, Klee at Kandinsky - o marahil dahil si Jung din ay ispiritwal, si Jung ay nakatuon din sa mga imahe at koleksyon ng imahe: "Sinasakop ng artista ang imaheng ito [ang pangunahing imahe sa walang malay ], at sa pagtaas nito mula sa pinakamalalim na kawalan ng malay ay dinala niya ito na nauugnay sa mga may malay na pagpapahalaga, sa ganyang paraan binabago ito hanggang sa matanggap ito ng mga isip ng kanyang mga kapanahon ayon sa kanilang mga kapangyarihan. (Carl Jung, CW 15, Para 130) Binigyang diin ni Carl Jung na ang sining - tulad din ng kabanalan - ay talagang napapersonal na madalas na nagtatangka na lumalim ng "loob" at mula sa pananaw na iyon na naglalarawan kung paano nauugnay o kumokonekta ang panloob na espiritu o vison sa mundo . Si Jung, muli, marahil ay sumasalamin sa mga napapanahong pananaw sa sining bilang pagkakaroon ng isang mahalagang "panloob" na kakanyahan na nagpahalaga dito, na idagdag na ang "Ang" loob "na ito ay hindi tumutugma sa kamalayan, dahil ang kamalayan ay naglalaman ng mga imahe ng mga bagay tulad ng nakikita sa pangkalahatan, at kaninong ang hitsura ay dapat na kinakailangang sumunod sa pangkalahatang mga inaasahan…. Sa likod ng kamalayan doon ay hindi namamalagi ang ganap na walang bisa ngunit ang walang malay na pag-iisip, na nakakaapekto sa kamalayan mula sa likuran at mula sa loob, tulad din ng panlabas na mundo na nakakaapekto ito mula sa harap at mula sa labas …… "ngunit ang" loob "na ito ay hindi nakikita at hindi isipin, ”- pagiging lampas sa kamalayan ng malay. Ang kamalayan sa panloob na ito ay pangunahing "simboliko. ' Bukod dito, napapansin ni Jung na ang mga simbolong ito na nasa labas ng ordinaryong makatuwiran na pagkaunawa, "sa isang magaspang at tinatayang paraan, sa isang kahulugan na sa ngayon ay hindi alam. "Iyon ay, ang simbuyo ng damdamin ng malikhaing pansining at espiritwal na dimensyon ay tumatagal ng kamalayan na lampas sa threshold ng may malay na pag-iisip sa pagsubok na ipahayag ang isang tunay na aspeto ng kamalayan na karaniwang lampas sa sinasadyang pag-iisip. (Carl Jung, CW 15, Para 206-207) Iyon ay, ang sining - at ang kabanalan din - ay isang pintuan mula sa malay patungo sa hindi nakikitang sukat ng walang malay at kolektibong pag-iisip ng tao. Kapag naalis mo na ang lahat ng labis na mga layer ng napakaraming mga preconceptions at maraming mga pagkiling na kasangkot sa mga paniniwala sa espiritu, ang hubad na buto ng kabanalan ng espiritu ay maaaring pinakamahusay na inilarawan - tulad ng ipinahiwatig ni Klee - bilang mga malikhaing proseso (higit sa lahat walang malay) na nakadirekta sa nakakaengganyo, pag-unawa, at - sa isang katuturan - "pagkuha" katotohanan at ang mundo. Tulad ng naobserbahan ni Carl Jung, "Ang proseso ng malikhaing, hanggang sa masusunod natin ito sa lahat, ay binubuo sa walang malay na pag-aktibo ng isang archetypal na imahe, at sa pag-elaborate at paghubog ng imaheng ito sa tapos na gawain. Sa pamamagitan ng pagbibigay ng hugis nito, isinalin ito ng artist sa wika ng kasalukuyan, at sa gayon ginagawang posible para sa atin na makahanap ng daan pabalik sa pinakamalalim na bukal ng buhay. Dito nakasalalay ang kahalagahang panlipunan ng sining na patuloy na gumagana sa pagtuturo sa diwa ng edad, pagsasama-sama ng mga form na kung saan ang edad ay pinaka-kulang. Ang hindi nasiyahan na pagnanasa ng artista ay umabot sa primordial na imahe sa walang malay na pinakaangkop upang mabayaran ang kakulangan at isang panig na kasalukuyan. Maikling Sketch ng Kaugnayan sa Kasaysayan sa pagitan ng Sining at Espirituwalidad Ang Sining ay malapit na nauugnay o konektado sa mga paniniwala sa espiritu at relihiyon mula pa noong sinaunang panahon. Si Chelsea Ann Rulofson, sa kanyang tesis, ang Espiritwalidad sa Modernong Art ay naobserbahan na, "Ang mga Artista mula pa sa simula ng oras ay malapit at, sa karamihan ng mga oras, hindi mapaghiwalay na nagsama sa kabanalan at relihiyon. (p.33). Tulad ni Abraham Joshua Heschel (1907 - 1972), ang bantog na teologo ng mga Hudyo at pilosopo ng mga Hudyo, na "Ano ang magiging sining kung wala ang relihiyosong kahulugan ng misteryo at soberanya, at kung gaano katahimik ang maging relihiyon kung wala ang kabayanihan ng artista na maisama ang mahiwaga sa mga nakikitang anyo, upang mailabas ang kanyang pangitain sa kadiliman ng puso, at punan ang napakalawak na kawalan ng pagka-Diyos sa ilaw ng henyo ng tao. ”(p. Ang sosyolohista na si Carole Cusack ay nagmamasid, "Ito ay isang katotohanan na kinikilala sa pangkalahatan na ang mga relihiyon ang pinakauna at marahil ang mga punong ninuno ng mga produktong pangkulturang nasa mga lipunan ng tao. Ang mga mesopotamian na sentro ng lunsod ay nabuo mula sa malalaking mga kumplikadong templo, ang Greek drama ay umusbong mula sa mga pagdiriwang ng relihiyon na nakatuon sa mga diyos kabilang ang Sina Dionysos at Athena, at sa mga pinakabagong panahon ay pinasigla ng Kristiyanismo ang mga obra ng musikal kasama ang 'St Matthew Passion' ng Lutheran na si Johann Sebastian Bach (1686-1750), ang mga motet ng Catholic William Byrd (1540-1023), at ang mga kapansin-pansin na pinta. ng Counter-Reformation Spaniards Ribera, Zurbaran, at Murillo noong ikalabimpito siglo (Stoichita 1995). Hindi rin natin makakalimutan ang mga cinematic na pagsasalin ng kwentong biblikal sa mga gawaing tulad ng epiko ni William Wyler na Ben Hur (1959) na pinagbibidahan ni Charlton Heston,Ang Pi Paolo Pasolini's (1922-1975) Il Vangelo Secondo Matteo (1964), o Mel Gibson's The Passion of the Christ (2004). Ang tradisyon ng relihiyon sa India ay nag-aambag ng kamangha-manghang mga templo ng Hindu at Budismo ng Angkor (Cambodia), at mga magagandang estatwa ng Chola na tanso, at ang maraming pambihirang mga rendisyon ng mga epiko ng India na Ramayana at Mahabharata papunta sa maliit at malalaking mga screen. Gayundin, ang Islam din ay nakabuo ng sopistikadong Timurid na nakalarawan ng mga manuskrito ng Firdausi's Shahnama, ang mga kuwadro na gawa ng iba't ibang mga kaharian ng Rajput, at mula sa mga tradisyon ng Sua ang debosyonal na qawwali na musika. Sa arkitektura, marahil ang pinaka-halata na mga produktong pangkulturang Islam para sa mga nasa Kanluran ay ang arkitekturang Islamiko ng Espanya tulad ng Alhambra at Great Mosque o Cordoba, na parehong nakaupo bilang magagandang pamana ng kultura (Lapunzina 2005). Marami pang mga halimbawa ang maaaring maisama, kabilang ang mga uri ng sayaw, mga sistema ng edukasyon, mga teorya ng gobyerno, mga espesyal na pagdidiyeta, Ang masining na pag-iibigan ay malapit at hindi mailalarawan na konektado sa pakiramdam ng pamamangha at pagtataka. Si Paul Paul Wong sa kanyang sanaysay tungkol sa pagkamangha at pagtataka ay nagsasaad: Maaari kang makaranas ng isang tingling sa iyong balat o isang paghina ng iyong tuhod. Maaari mong maramdaman ang pagpapakilos nang malalim sa iyong kaluluwa. Hangga't tumatagal ang spell, ikaw ay transported mula sa iyong pangkaraniwang pagkakaroon sa isang iba't ibang mga kaharian na puno ng mga sorpresa at posibilidad. Magsimula tayo sa musika, ang hindi nakikitang tulay sa Langit. Matapos makumpleto ni George Frederic Handel (http://www.intouch.org/myintouch/mighty/portraits/george_frideric_handel_213708. Html) ang "Hallelujah Chorus", bulalas niya sa kanyang lingkod na may luha sa mga mata: "Sa palagay ko ay ginawa ko makita ang buong Langit sa harapan ko, Sa Kaso para sa Diyos, nai-highlight ni Karen Armstrong ang katotohanan na ang unang katibayan para sa mga ideolohiya ng tao ay matatagpuan sa mga sinaunang-panahong kuwadro na kuwadro ng mga "shamans" sa mga kuweba ng Pransya at Espanya na nagsimula pa noong dalawampu't tatlumpung libong taon. Ang mga "disenyo" na sinaunang-panahon na pininturahan ng mga sinaunang-panahong Australianong Aborigine ay pinaniniwalaan sa mga banal na disenyo ng mga banal na ninuno na nagmula sa mundo. Sa panahon ng Renaissance, ang tatlong mahusay na artist na sina Michelangelo, Raphael at Leonardo da Vinci. Ang pagpipinta ni Michelangelo sa kisame ng Sistine Chapel ay isang walang kamatayang gawain ng sining. Ang klasikong pagpipinta ni Raphael na "The Transfiguration" ay isa pang iconic na spiritual-religious painting. Napansin ni Chelsea Ann Rulofson na: "Ang ilang mga modernong paggalaw ng sining ay lumikha ng kanilang sariling kabanalan at ipinakita ito sa kanilang sining; madali itong makita sa mga artista tulad nina Paul Klee, Franz Marc, at Wassily Kandinsky. Ang lahat ng mga lalaking ito ay naiugnay sa isang pagkakataon o sa iba pa sa pangkat na Der Blaue Reiter. " Ang grupong Der Blaue Reiter ay nabuo noong unang bahagi ng taon ng 1900 bilang isang reaksyon sa pagtanggi sa pagpipinta ni Kandinsky na "Komposisyon V" mula sa isang eksibisyon. Ang lahat ng mga artista ng pangkat ay nagbahagi ng isang karaniwang pag-unawa na ang layunin ng sining ay upang ipahayag ang mga espiritwal na katotohanan. Sketch ng Neuroscience, at, ang Dynamics ng Mga Walang Malay na Proseso sa Mga Artista Sa aking paningin, tila mahalaga para sa mga tao na magkaroon ng isang magaspang na ideya ng panloob na paggana ng isip ng tao. Una, dapat sabihin na dito ay walang isang labis na proseso sa utak ng tao para sa kabanalan - na ang kabanalan ay isang salamin ng kakayahan ng pag-iisip ng tao na synthesize ng maraming natatanging proseso sa utak upang makamit ang isang gumaganang at gumaganang "kabanalan" sa ang mundo at buhay. Pag-unawa sa mga pangunahing kaalaman kung paano dapat gumana ng teoretikal na pagpapaandar ang min. Bukod sa ilang mga aktibidad na iyon, ang mga paniniwala sa espiritu at relihiyoso ay yumakap sa maraming iba`t ibang mga tungkulin na makikisalamuha sa mga paniniwala sa espiritu at relihiyoso tulad ng pagkahabag, katuwiran, moralidad, tungkulin, hustisya at mithiin, kabanalan, katotohanan, hindi na banggitin ang mga ugnayan kabilang ang mga relasyong panrelihiyon, kasal , mga ugnayan ng awtoridad, at iba pa. Ang pagiging ispiritwal ay medyo kumplikado. Halimbawa, sinasabi sa atin ng Galacia 5: 22-23, "Ang Espiritu ay nagbubunga ng pag-ibig, kagalakan, kapayapaan, pasensya, kabaitan, kabutihan, katapatan, kababaang-loob at pagpipigil sa sarili." Sa itaas nito habang itinuturo ni Jung mayroong maraming mga walang malay na simbolo, archetypes at script sa walang malay na pag-iisip ng tao. Ang moral-pagkamatuwid (na kung saan ay dalawang magkakaibang entity) ay isang bahagi lamang ng mga pagkakaugnay sa mga prosesong espiritwal. Ang ultra-maikling buod ng mga neuros siyentista na ito, Funk at Gazzanigna, ay dapat magsilbing isang mahusay na paglalarawan kung paano pinoproseso ng pag-iisip ng tao ang kumplikadong labirint ng mga pananaw, hatol at pagganyak na kasangkot sa kabanalan. Naobserbahan nina Funk at Gazzanigna na ang "Moral neuroscience ay isang masalimuot at lumalawak na larangan. Ang pagsusuri na ito ay nagbubuod ng pangunahing mga natuklasang pang-agham na nakuha hanggang ngayon. Ang moralidad ay isang hanay ng mga kumplikadong emosyonal at nagbibigay-malay na proseso na makikita sa buong mga domain ng utak. Ang ilan sa mga ito ay paulit-ulit na natagpuan na kailangang-kailangan upang maglabas ng moral na paghuhusga, ngunit wala sa kanila ang natatanging nauugnay sa moralidad ………… Ang ilan sa mga emosyong naproseso ay mas sentro sa moralidad kaysa sa iba, ngunit ang lahat ng damdamin ay nag-aambag sa paghuhusga sa moral na ibinigay partikular na mga sitwasyon sa konteksto. (Utak Arkitektura ng moralidad ng tao, Funk at Gazzaniga) ……. Ang mga neural circuit ng mga rehiyon ng utak na isinangkot sa moralidad ay nagsasapawan sa mga nagsasaayos ng iba pang mga proseso ng pag-uugali, na nagpapahiwatig na marahil ay walang hindi natuklasan na neural substrate na natatanging sumusuporta sa katalusan sa moralidad. " Utak Arkitektura ng moralidad ng tao, Funk at Gazzanigna Kasalukuyang opinyon sa Neurobiology 2009 19: 678-681) Bukod sa pagiging kumplikado na kasangkot sa pagproseso ng mga isyung ispiritwal sa isip ng tao, isa pang kadahilanan na kailangang isaalang-alang ng isa ay ang mga paniniwala sa espiritu sa iba't ibang mga tao ay magkakaiba-iba depende sa pagkatao, karanasan, genetisyong predisposisyon, kasarian, at mga pangyayari. Halimbawa, maraming pag-aaral ang nagpapakita na ang mga kababaihan ay mas madaling tanggapin ang kabanalan at mga espiritwal na psychic na karanasan, at ang mga kababaihan ay mas regular na nagsisimba. Sinabi ni J. E Kennedy na ang "matinding pag-aalinlangan" ay higit na laganap sa mga kalalakihan. Ito ay isang kilalang katotohanan na ang mga kababaihan ay may isang mas balanseng kaliwang kanan na pagproseso ng utak ng impormasyon at stimuli. Wala sa itim at puti pagdating sa kamalayan ng tao, ngunit sa pangkalahatan ang mga kalalakihan ay may posibilidad na magkaroon ng bias para sa pagproseso ng kaliwang utak. Kasama sa mga proseso ng kaliwang utak ang lohika, pagkakasunud-sunod, linear na pag-iisip, matematika, at mga katotohanan. Isusumpa ko na ang mga akademiko minsan ay nagkakaroon ng isang bloke sa pag-iisip laban sa intuitive at holistic na pag-iisip - posibleng masiguro ang integridad ng kanilang lohikal na proseso. Kasama sa mga proseso ng kanang utak ang art, intuition, imahinasyon, at holistic na proseso. Ang personalidad ay malinaw din na isang napaka makabuluhang kadahilanan pagdating sa mga paniniwala sa espiritu. Gamit ang modelo ng personalidad ng Myers-Briggs, "sinabi ni Keirsey (1998) na ang mga taong mayroong intuitive, pakiramdam (NF) na mga uri ng pagkatao ay mistiko sa pananaw at madalas na tuklasin ang okultismo, parapsychology, at mga esoteric metaphysical system." (p. 267 J. E Kennedy PAGPAKATAO AT PAGGANYAK NA PANINIWALA, MISBELIEVE, AT HINDI NANINIWALA SA PARANORMAL PHENOMENA. Ang kahalagahan ng mga kadahilanan ng personalidad ay maaaring ilarawan na "Sa isang pag-aaral ng isang diskarteng nagtatangka upang maudyok ang isang pakiramdam ng pakikipag-ugnay sa isang namatay , 96% ng mga kalahok na may mga uri ng pagkatao ng NF ay nag-ulat ng mga karanasan sa pakikipag-ugnay pagkatapos ng kamatayan, samantalang ang 100% ng mga kalahok na may mga ST (sensing, pag-iisip) na mga uri ng personalidad ay walang mga karanasan (Arcangel, 1997). "(P.267) Iyon ay, mayroong isang matinding kaibahan - isang itim at puting pagkakaiba - sa pagitan ng mga uri ng pagkatao ng NF at ST. Kadalasan posible na maunawaan kung paano gumagana ang isip mula sa hindi pangkaraniwang o natatanging mga kaso. Ingela Visuri, sa kanyang artikulo, Mga Pagkakaiba-iba ng Karanasan sa Supernatural: Ang Kaso ng High-Functioning Autism, ay nagtapos sa kanyang malawak na pagsasaliksik na: "Ang karamihan sa mga kalahok ay nag-uulat ng hindi maipaliwanag, madaling makaramdam na mga karanasan na tila naganap nang walang anumang input ng stimuli: hawakan ng hindi nakikitang mga kamay, pangitain ng mga bagay na hindi nakikita ng iba, bumulong kung wala sa iba ang nasa bahay, at mga sensasyon ng hindi nakikitang mga katawan na naroroon. Ang mga kalahok na autistic ay nakakuha ng mas mataas na marka sa mga karanasan sa higit sa karaniwan kung ihinahambing sa hindi pang-autistic na sample, at ang mga umuusbong na panitikan ay nagpapahiwatig na ang hindi pangkaraniwang, pandama na karanasan ay laganap sa mga autistic na indibidwal. Kilalang alam na ang autistic ay may kakulangan sa proseso ng Theory of Mind sa isip ng tao na ang pagpapaandar nito ay ang paggawa ng pagpapasiya ng mga intensyon ng iba - isang mahalagang pag-andar sa isang mundong oriented sa lipunan. Iyon ay, alam na ang autistic ay nahihirapang "kumonekta" sa iba. Ito ay panindigan na ang "kakaibang" likas na katangian ng autistic spiritual-psychic na karanasan na ang pisyolohiya ng utak ay isang sanhi sa paghubog ng mga karanasan. Din lilitaw na posible na ang autistic ay magiging kapalit ng mga karanasan sa spiritual-psychic sensory para sa isang kapalit na gantimpala sa katawan dahil sa kanilang kawalan ng kakayahang "kumonekta" sa iba. Sa anumang kaso ang ilang uri ng napapailalim na sanhi ng physiological ay tila isang hindi maiiwasang konklusyon, kaya ang mga karanasan ay hindi arbitraryo o ganap na hindi makatuwiran - at malamang na magbigay ng isang pagpapaandar ng isang uri o iba pa. Sa mga uri ng personalidad ng NF na madaling kapitan ng "pagkatapos ng mga karanasan sa pakikipag-ugnay sa kamatayan" ang parehong prinsipyo ay malamang na naaangkop din. Mga Emosyon: Pagkamalikhain, Imahinasyon, Misteryo, at Reaping Reality Ipinahayag ni Jessica Frazier ang isang mahalagang aspeto ng sining, na sinasabi na: "Ang sining ay nakagagawa ng emosyonal na nagbabagong, malikhain, nagbibigay-lakas na kapangyarihan upang mahubog ang katotohanan pati na rin ihayag ito." Upang maunawaan ang mga sinaunang-taong tao na sumusubok na tingnan ang mundo-kapaligiran na maaaring mayroon sila - at ang pagsubok na "lumakad sa kanilang mga sapatos" na maaaring makatulong sa kamalayan ng isang tao sa kanilang mga posibleng pag-iisip na pinapabilis ang pag-unawa sa kanilang sitwasyon at kung paano nila tiningnan ang mga bagay. Ang isang mahalagang katotohanan sa pagtingin sa kanilang mundo ay upang maunawaan na kapag ang utak ng tao ay humarap sa isang karanasan, kailangan itong gumawa ng isang bagay sa karanasang iyon - hindi ito maaaring magawa. Pangalawa dahil walang data, katotohanan, o impormasyon sa mga phenomena sa mundo - isang mundo kung saan "tinitingnan natin ngayon bilang" natural "(at makatuwiran) - at sa gayon ay hindi makisali sa anuman sa mga proseso ng nagbibigay-malay. Nag-iwan lamang ng isang pagpipilian upang ituloy - upang isagawa ang mga proseso ng "imahinasyon". Pangalawa, tulad ng modernong psychologist na si Eric Klinger na sinabi na ang isang "pangunahing pagpapaandar ng maraming emosyon ay upang idirekta ang pansin sa mga stimulus na nauugnay sa pag-aalala. (p.42) Sina Carl Jung at William James ay nagsabi ng halos magkatulad na bagay - na ang mga emosyon ang siyang gumagawa ng mga bagay na mahalaga at makabuluhan para sa kamalayan ng tao sa parehong bagay. Kaya, tila susundan iyon sa ilaw ng pagpapaandar ng mga emosyon sa pagdidirekta ng pansin, na ang isang kalakip na pagpapaandar para sa mga paniniwala sa espiritu sa mga hayop, halimbawa, ay upang ang mga tao ay magbigay ng buong pansin sa mga hayop - kung saan ang kaligtasan ng ang species ay nakasalalay sa panahon ng yugto ng mangangaso-nagtitipon. Tulad nina Geertz, James, Jung at marami pang iba ay binibigyang diin ang mga emosyon ay isang pangunahing katangian ng mga paniniwala sa espiritu at relihiyon. Bagaman lalo na may kaugnayan sa paniniwala sa espiritu at relihiyon, ang mga emosyon ay napaka-kontrobersyal - isang isyu sa sikolohiya na hindi pa nalulutas - ang emosyon ay mahalaga sa pagdidirekta ng pansin. Si Dr. Eric Klinger, Ph.D., isang kilalang psychologist sa lipunan na ang pananaliksik ay nakatuon sa mga emosyon, binibigyang diin na ang mga emosyon, kahit na "magkaugnay sa mga proseso ng nagbibigay-malay," ay may mahalagang papel sa maraming iba't ibang mga pag-andar ng isip ng tao kabilang ang pagdidirekta ng pansin, pagganyak , nangangahulugang ang paglikha, paghatol, pagpaplano-layunin ng pagsusumikap at pag-andar ng memorya. Bukod dito ang emosyon na "codetermines panloob na karanasan ng mga tao at ang kanilang construals ng mundo sa kanilang paligid." (Paghahanap p.34) Ang sinaunang mitolohiyang Griyego ay puno ng pinakahlikha at malikhaing alamat. Masigasig kong pinagtatalunan na ang pag-unawa sa mga espiritwal na paniniwala sa mga espiritu ng hayop bilang isang pag-uugali na pangunahin sa mga tuntunin ng pagsamba sa mga di-likas na espiritu ng hayop na seryosong binabaluktot ang paniniwala sa relihiyon at espiritwal sa mga espiritu ng hayop - na isang produkto ng pag-aayos ng mga siyentista bilang premyo ng Nobel ang nanalong physicist na si Brian Josephson ay nagturo, pati na rin ang sobrang madalas na labis na pagbibigay diin sa mga lider ng relihiyon sa Transendental Spirit [Diyos]. Mula sa pananaw ng tao at sikolohikal, ang orihinal na layunin - ng mga paniniwala sa espiritu at relihiyoso na maunawaan, makisali, makaya, at "mahubog ang katotohanan." Tulad ng binigyang diin ni Jessica Frazier na "Ang arte ay nakakakuha ng pagbabago sa emosyon, malikhaing, mapagbigay na kapangyarihan upang mahubog ang katotohanan pati na rin ihayag ito. Ang iba't ibang uri ng mga personalidad ay maaaring mag-tap sa walang malay at malikhaing proseso. Si Stephan A. Schwartz, sa kanyang artikulong pagkamalikhain, Intuition, at Innovation na tumutukoy sa pagkamalikhain at intuwisyon, ay nagmamasid na "Dumating sila sa gabi, o hindi inaasahan sa paglalakad sa parke, kasama ang mga kaibigan na naglalaro, o sa tahimik na pagninilay. Ito ang mga katibayan ng mga malikhaing tagumpay na nagbago sa takbo ng kasaysayan ng tao; ang intuitive na pananaw ng mga solong kalalakihan o kababaihan. Ang pag-imbento ni Nikola Tesla ng de-kuryenteng motor, sa pagtatapos ng ika-19 na siglo, ay nakakita ng isang pangitain habang naglalakad siya sa isang parke ng lungsod. l Ang Mozart at Copeland ay may musika na dumating sa kanila sa isang iglap. 2 "nakita" ni Einstein ang Relatividad habang pinapagod niya ang oras sa isang kanue, pagkatapos ng isang karamdaman. Sumulat siya kalaunan: "1 naniniwala sa intuwisyon at inspirasyon. Ang imahinasyon ay mas mahalaga kaysa sa kaalaman. Para sa kaalaman ay limitado, samantalang ang imahinasyon ay yumakap sa buong mundo, na nagpapasigla ng pag-unlad, na nagbubunga ng ebolusyon. Ito ay, mahigpit na nagsasalita, isang tunay na kadahilanan sa siyentipikong pagsasaliksik. "(P.1) Dagdag dito, may mahal na katibayan ng isang direktang ugnayan sa pagitan ng intuitive na paggana at malikhaing pagpapasya sa negosyo. Isaalang-alang ang halimbawang ito: Si Douglas Dean at John Mihalasky ng Newark Institute of Technology ay nagsagawa ng isang serye ng mga eksperimento na kinasasangkutan ng 385 Chief Executive Officers ng mga korporasyong Amerikano. Ang gawain na kinakailangan ng CEO ay upang precognitively hulaan ang 100 sapalarang piniling mga numero. Ang mga resulta ay naiugnay sa ulat ng pananalapi ng mga korporasyon. Sa bawat eksperimento isang positibong ugnayan ang itinatag sa pagitan ng pagganap sa pananalapi at mataas na precognitive na paggana - isang ugnayan na sapat na malakas na nasuri ni Dean ang mga ulat sa pananalapi at hinulaan kung paano gagawin ang CEO ng korporasyong iyon sa kanyang bilang na hinuhulaan na eksperimento. (p.2) Website Link: https://www.spirittruthandmeaning.com/ Addendum I: Counterpoint sa materyalistang kasabihan na "Lahat ng espiritwalidad ay hindi totoo" - espiritwalidad na may tunay na konteksto sa mundo (Muzafer Sherif) at Praktikal na Paggamit (William James) laban sa materyalistang "matibay na pagsunod sa arbitraryong dami" (McGilChrist) 1. Spirituality of Compassion: “Ang pakikiramay sa iba at panlipunang suporta ay may halaga ng kaligtasan at benepisyo sa kalusugan…. (The Oxford Handbook on Compassion: p. 171) "Nagtatalo ang aming mga natuklasan na ang espirituwalidad—sa itaas at higit pa sa pagiging relihiyoso—ay natatanging nauugnay sa higit na pakikiramay at pinahusay na altruismo sa mga estranghero." (The Social Significance of Spirituality Laura R. Saslow et al), "ang pagiging relihiyoso at espiritwalidad ay positibong nauugnay sa mahabagin na pagmamahal kapwa para sa malapit na iba (kaibigan, pamilya) at para sa sangkatauhan (mga estranghero)." (Mahabag na pag-ibig......, S. Sprecher 2. Musical Spirituality Shulkin at Raglan "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." "Ang musika ay isang pangunahing bahagi ng ating ebolusyon – at gumagana dahil pinapadali nito ang "pantaong pakikipag-ugnayan" at "panlipunan na sarili" "Sa cross-culturally, sa unang pagtatantya, ang mga 'musika' na pag-uugali ay hindi lamang may pattern na tunog, kundi pati na rin ang hayagang pagkilos; Ang 'musicality' ay isang pag-aari ng mga komunidad sa halip na ng mga indibidwal; at ang musika ay nababago sa mga tiyak na kahulugan o kahulugan nito (p.1) (Ian Cross) 3. Poetic Spirituality & Prophecy-Creativity & Transcendence: "Ang propeta ay isang makata. Ang kanyang karanasan ay kilala ng mga makata. Ang alam ng mga makata bilang poetic inspiration; tinatawag ng mga propeta ang banal na paghahayag" - Heschel 4. Kapwa-loob pro-social norms/spirituality Kapwa & Relational Spirituality: K Lagdameo-Santillan “Ang Kapwa ay isang pagkilala sa isang ibinahaging pagkakakilanlan, isang panloob na sarili, ibinahagi sa iba (ie Reynaldo Ileto, Jeremiah Reyes, Mercado, atbp) + Ubuntu (African - Anglican Tutu) Anam Cara - soul friend (Celtic - soul friend, O'Donohue - Irish theologian) 5. Espiritwalidad ng mga Bata Donna Thomas: “ang mga maanomalyang karanasan ay maaaring magpasigla sa pagpapagaling sa sarili para sa mga bata at kabataan.” 6. Artistic Spirituality: Robert K. Johnston - 20 porsiyento ng mga Amerikano ay bumaling sa "media, sining at kultura" bilang kanilang pangunahing paraan ng espirituwal na karanasan at pagpapahayag...." 7. 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. 8. T'boli Dream Weaving/T'nalak – Dreams as a source of divine inspiration – ie Be Lang Dulay, a national artist, popularized T'nalak weaving with her over 100 different T'nalak designs." 9. Ang Arctic Hunter Gatherer ay naniniwala sa mga espiritu ng hayop bilang "Human relationships with the natural world..." sa konteksto ng William James Practical Use Principle 10. Dr. Ingela Visuri: Espirituwalidad at "Ang Kaso ng Mataas na gumaganang Autism" 11. Mga medikal na pag-aaral-pananaliksik at meta-analyses - Iyan ay mahalaga dahil gaya ng itinuro ni J. E Kennedy - "napakakaunting pananaliksik ang nagawa" [tungkol sa mga tao] Synthesis-Consensus nina William James, Viktor Frankl, at Carl Jung - "to be or not to be" - isang tanong sa buhay at kamatayan 1), Ang mga espirituwal na karanasan at espiritwalidad ay humuhubog sa "pagkadama ng katotohanan" ng mga tao at tumutulong (para sa mas mabuti o mas masahol pa) sa mga tao na "maunawaan ang mundo" 2) Pagpaparaya - iba't ibang mga karanasan (+ kultura, pagpapalaki) ay lumikha ng iba't ibang at magkakaibang pananaw sa mundo - lalo na sa mga espirituwal na karanasan. Addendum II: Ang Kamatayan ay Pamahiin na Kalokohan Addendum II: Ang Kamatayan ay Superstitious Nonsense: Major Methodology Flaw - Narrative Explanation of the Definist fallacy–Maladaptive Stereotype na "Lahat ng espirituwalidad ay hindi totoo" Ang Kamatayan ay Superstitious Nonsense: Major Methodology Flaw - Narrative Explanation of the Definist fallacy–Maladaptive Stereotype na "Lahat ng espirituwalidad ay hindi totoo" Isinama ko ito dahil nararamdaman ko ang Definist Fallacy – Maladaptive Stereotype na “Lahat ng espiritwalidad ay hindi totoo” ay Isang Pangunahing problema sa Metodolohiya na nagdudulot ng malawakang “baluktot na pag-iisip – upang gamitin ang terminolohiya ni Supreme Court Justice Rehnquist. Mayroon akong ilang medyo mahusay na dokumentado na transendental na espirituwal na mga karanasan at nakatagpo ako ng maladaptive stereotype na "Ang mga espirituwal na karanasang saykiko ay awtomatiko at kinakailangang sakit sa isip" Iyan ay mali! Sa katunayan, sinabi ni JE Kennedy na "Napakakaunting pananaliksik ang naglalayong siyasatin ang pangkalahatang epekto ng mga paranormal na karanasan." - JE Kennedy (Isang Exploratory Study of the Effects of Paranormal and Spiritual Experiences on Peoples' Lives and Well-Being JE Kennedy and H. Kanthamani [Orihinal na publikasyon at copyright: The Journal of the American Society for Psychical Research, 1995, Volume 89, pp.249-265.]) Mula sa aking pananaliksik, kailangan kong sumang-ayon sa pahayag na iyon 100%. Sa aking pagsasaliksik sa mga taong may espirituwal-psychic na karanasan, ang "mga tao" ay kitang-kitang wala Ang kamatayan ay pamahiin na walang kapararakan: Isang Paliwanag na Nagsasalaysay Hindi nagtagal, may kausap akong Filipina college graduate. 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 lampas sa pagsukat o dami – kaya kung gayon…, kasunod ng lohika ng materyalistang argumento noon “Ang kamatayan ay magiging 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. 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.” Binanggit ng isang source ang isang halimbawa ng isang Definist fallacy ay ang pahayag na ang mga argumento ng contender ay "mga teorya ng crackpot" - hindi nag-iiwan ng puwang para sa matalinong talakayan. 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 ito ay hindi pangkaraniwan, sa aking karanasan), ako ay tulad ng - "Patunayan ang Diyos??? Baliw ka ba?" Ang moral ay Superstitious Nonsense at ang "tunay" na realidad ng Materialism Ang Moral ba ay Superstitious Nonsense? Mga pag-uusap sa FB science group Iba ang FB sa LinkedIn pero nahirapan din ako sa Linkin. Ang mga grupo ng agham, pilosopiya at sikolohiya sa FB ay maaari lamang ilarawan, sa aking pananaw – pagdating sa espiritwalidad – lalo na ang transendental na espirituwalidad bilang kasuklam-suklam na sakit, ignorante at mapang-abuso. Bilang tugon sa medyo generic na mga post, nagkakasakit ako at mapang-abusong mga komento - tulad ng "sakit sa pag-iisip", Santa clause. atbp., atbp. Ang isang magandang paglalarawan ay isang post tungkol sa body-mind-spirit sa isang grupo ng antropolohiya. Sinipi ng sanaysay si Dr Harold Koenig, isang kilalang medikal na mananaliksik at inilarawan ang mga unang kultura ng Hawaii at Polynesia at sa sinaunang kultura ng Katutubong Amerikano. Isang komento ng isang miyembro ng grupo ang nagtanong, "Kailan ka titigil sa pagpo-post ng "woo?" [s**t] Sa isang kahulugan, nagsagawa ako ng field research study sa mga grupong "FB science, psychology, at philosophy". Isang post sa mga grupo ng pilosopiya at agham sa FB ang nagbigay ng tanong na ito - "Dapat bang suriin ng isang siyentipiko ang mga pag-aaral ng espirituwalidad ng mga tao bago maghatol sa mga espirituwal na tao?" Naglista ako ng lima o anim na meta-analysis sa ibaba. Halimbawa, malinaw na sinabi ni Andrew Bolesworth na hindi niya titingnan ang mga pag-aaral dahil alam na niya na ito ay tungkol sa "magic at fairies." Andrew Bolesworth "Kaya, at ito ay nalalapat din sa mga Engkanto, hanggang sa may dahilan upang maniwala na mayroong isang bagay, walang gustong mag-aksaya ng oras sa paghahanap nito, maliban sa mga naniniwala sa pagtatangi (ang pagtatangi ay isang eksaktong kasingkahulugan para sa Pananampalataya). para sabihin na "Walang eksperto sa isang bagay na hindi nila maipapakita na higit pa sa isang konsepto." Hmmm, - parang "pag-asa, tunay na pag-ibig, sining, kalayaan" – huh. Nagulat ako sa dalas kong na-encounter ang partikular na tugon sa FB science groups Dahil patuloy na binibigyang-diin ni Bolesworth ang "pisikal na katotohanan," ang sagot ko kay Bolesworth ay "Ang mga tao ay isang pisikal na katotohanan." Maaari mong pag-aralan ang mga tao araw-araw at araw-araw. Hindi mo masusukat ang pag-ibig – ngunit walang nagsasabi sa iyo na ang pag-ibig ay pamahiin na katarantaduhan. Binibigyang-diin nina Einstein, Hume at iba pang mga siyentipiko na ang mabuti at masama ay lampas sa saklaw ng agham. Na ang "dapat" ay naiiba sa "Ay" gaya ng ipinaliwanag ni Hume. Gayunpaman, walang nagsasabi na ang moral ay "pamahiin na walang kapararakan." Ito ay ang Definist Fallacy - Maladaptive Stereotype na "Lahat ng espiritwalidad ay hindi totoo" na gumagawa ng reaksyong iyon. Ang nakakatakot ay ang mga "materyalistang psychos" na ito ay talagang naniniwala na ang kanilang kamangmangan ay ganap na sinusuportahan ng "agham" - ganap. Ang Academic-Materilist na Pagsusuri ay "lubhang pinaghihigpitan at limitado!" Isa pang Isyu sa Pamamaraan - Itatampok ko ang tanong sa dami na itinatanong ng ilang iba pang kilalang iskolar. Tulad ng itinuro ni Claudia Nielsen, ang psychiatrist na si McGilChrist ay matalas na naobserbahan 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 physiological ay mahigpit na pinaghihigpitan at limitado sa mga pagsusuri na maaring gawin." Ito ay mindboggling, na ang isang "matibay na pagsunod sa quantification" - na naaangkop sa physics o chemistry na inilapat sa kamalayan ng tao ay mindboggling. Ang kalahati ng kamalayan ng tao ay hindi masusukat: pag-asa, sining, musika, tula, pangangarap. tunay na pag-ibig, pagkamangha, kalayaan, mithiin, katarungan, - hindi banggitin ang kamatayan. Peer Reviewed Critique of Materialism Inendorso ng Apat na Very Prominenteng Psychologist at Medical Researcher Ang kritika – mula 2017-2018 ay nagkaroon ng higit sa 10,000 view at walang batikos (sa pagitan ng academia.edu, LinkedIn at FB science group (bago ako huminto sa pag-post sa FB) ay sinuri ng peer - at pagkatapos ay ang ilan 1. Si Dr. Paul Wong, Propesor Emeritus ng Trent University ay nag-edit ng dalawang malalaking volume ng The Human Quest for Meaning 2. Si Dr. Harold Koenig, isang medikal na doktor-psychiatrist, isang mahusay na nai-publish at napakakilalang may-akda at mananaliksik ay nagsabi tungkol sa artikulong ito: "Charlie - may perpektong kahulugan sa akin, 3. Dr. Stephen Farra: Columbia International University Emeritus "Ang Definist Fallacy (na humahantong sa isang closed Materialism) ay espirituwal na lason, at nakasakit sa ating lahat 4. Stefan Schindler, isang award-winning na may-akda, at retiradong propesor ng sikolohiya-pilosopiya Tinanggap ng US Department of Justice ang aking mga reklamong isinumite noong 2021 Tinanggap ng US Department of Justice ang aking reklamo # 83404-WLP, 83404; 95500, 91650, 91569, 90778 - Ipinaliwanag nila nang detalyado kung paano nagiging sanhi ng malubhang hindi pagkakaunawaan ang Definist Fallacy at nagiging sanhi ng mga pagkiling, hindi pagkakaunawaan, at tahasang kamangmangan minsan. Ang reklamo ay inihain laban kay Kaiser Permanente – na karaniwang nagsabi sa akin – na kunin ang aking mga paniniwala at magsisinungaling sa aking sarili. Nagsampa ako ng 5 o panloob na reklamo sa KP na nagsasaad kung gaano ako nakakasakit sa tingin ko sa kanilang pagtanggap at pag-apruba sa isang kamalian na isang mapanirang maladaptive na stereotype kung mayroon man. Sa pagbabalik-tanaw, malamang na tinanggap ng DOJ ang aking mga reklamo dahil ang aking pagpuna sa materyalismo ay inendorso ng apat na kilalang sikologo: ang kilalang medikal na mananaliksik na si Dr Harold Koenig mula sa Duke, Dr Paul Wong, at Dr Stephen Farra, at iskolar ng relihiyon na si Stefan Schindler. Noon pang 2021 iyon, kaya parang walang gagawin. Sabi nga, hindi tatanggap ng reklamo ang DOJ maliban na lang kung may valid na tanong. Para sa rekord, email na natanggap ko mula sa DOJ: "Minamahal na Charles Peck Jr, Nakipag-ugnayan ka sa Kagawaran ng Hustisya noong Hulyo 1, 2021. Ang numero ng iyong ulat ay 83404-WLP. Ang Dibisyon ng Mga Karapatang Sibil ay umaasa sa impormasyon mula sa mga miyembro ng komunidad upang matukoy ang mga potensyal na paglabag sa karapatang sibil. Ang Federal Bureau of Investigation at iba pang ang mga ahensyang nagpapatupad ng batas ay nag-iimbestiga para sa Dibisyon. Samakatuwid, maaari kang makipag-ugnayan sa iyong lokal na tanggapan ng FBI o bumisita……… Pag-atake ng tauhan ng Kaiser Permanente Pag-atake: Ang "makatuwirang pangamba" sa konteksto ng pag-atake, ay tumutukoy sa makatwirang paniniwala ng biktima na ang pagkilos ay hahantong sa napipintong nakakapinsala o nakakasakit na pakikipag-ugnayan." (Legal si Cornell) Sagot mula kay Kaiser Permanente: Sinuspinde ni Sr Director Evans ang aking mga karapatan sa mga serbisyo ng KP para sa mapang-abusong pag-uugali. Ang nangungunang nakalistang mapang-abusong mensahe ni Direktor Evans - literal: “December 8, 2022 I felt that the acceptance of the Definist fallacy and your refusing to acknowledge my rights and beliefs as very offensive” Nagsampa pa ako ng reklamo sa DOJ [na ipinadala ko sa kanila ngunit hindi nila nabasa tila] na tinanggap. Ang aking posisyon ay inendorso nina Dr. Koenig, Dr Wong, at Dr Farra, at Stefan Schindler" Iyan ang buong kuwento doon – Materialists – na nangingibabaw sa ilang mga larangan tulad ng psychiatry at mainstream psychology ay walang pakialam sa lahat – ang mga mapagkunwari – pagdating dito – sadyang walang anumang paggalang sa mga espirituwal na tao. Ang psychiatry ay walang pagsasanay o edukasyon sa mga taong may espirituwal o espirituwal-psychic na karanasan Mayroong ilang mga paaralan ng pag-iisip - tulad ng Existential - Positive Psychology - logotherapy at pastoral schools of thought pati na rin ang Jungian school of thought - na receptive - ngunit pangunahing mga psychologist - para sa mas malaking bahagi - ay hindi layunin kahit na sumusumpa sila na sila ay . Tulad ng itinuro nina Viktor Frankl at Muzafer Sherif, ang mga paaralan ng pag-iisip at mga disiplina ay hiwalay at hindi magkakaugnay. Ang mga psychiatrist – gaya ng ipinaliwanag ni Dr Stacey Neal (Johns Hopkins – – ay walang edukasyon o pagsasanay sa mga taong may espirituwal na karanasan. Sa aking apatnapung taong karanasan, masasabi kong ang mga psychiatrist – na personal kong nakatagpo - ay mga Know Nothing Close-Minded Bigots. Napakakaunting pananaliksik ay naglalayong siyasatin ang pangkalahatang epekto ng mga paranormal na karanasan "Napakakaunting pananaliksik ay naglalayong siyasatin ang pangkalahatang epekto ng mga paranormal na karanasan." - JE Kennedy (Isang Exploratory Study of the Effects of Paranormal and Spiritual Experiences on Peoples' Lives and Well-Being JE Kennedy and H. Kanthamani [Orihinal na publikasyon at copyright: The Journal of the American Society for Psychical Research, 1995, Volume 89, pp.249-265.]) Mula sa aking pananaliksik, kailangan kong sumang-ayon sa pahayag na iyon 100%. Sa aking pagsasaliksik sa mga taong may espirituwal-psychic na karanasan, ang "mga tao" ay kitang-kitang wala. Nabasa ko ang isang artikulo na nagsasabing ang bagong pagsasanay para sa mga psychiatrist ay isinasaalang-alang. Naisip ko – ano nga ba ang posibleng gamitin nila bilang manwal sa pagsasanay?? Wala pa akong nakikitang anumang bagay na ituturing kong disenteng manwal sa pagsasanay. Mga Karaniwang Alituntuning Medikal Para sa talaan – karaniwang mga alituntuning medikal: “Ipinakita ng mga pag-aaral na ang pagtugon sa mga espirituwal na pangangailangan ng pasyente ay maaaring mapahusay ang paggaling mula sa sakit. Ang pagkilala, pagkilala, at pagsuporta sa mga espirituwal na pangangailangan ng mga pasyente ay maaaring gawin sa isang tapat at hindi kontrobersyal na paraan. Higit pa rito, maraming pinagmumulan ng espirituwal na pangangalaga (hal., mga chaplain) ang magagamit ng mga clinician upang tugunan ang mga espirituwal na pangangailangan ng mga pasyente. Mayo Clin Proc. 2001;76:1225-1235 Sa pangkalahatan, ang "wastong" mga alituntuning medikal ay nagpapahiwatig na ang ilang kaunting paggalang ay pinahihintulutan kung tungkol sa espirituwal na mga paniniwala. Komentaryo at Pagninilay - Mga Impluwensyang Walang Malay: Mga Stereotype Paunang Salita: Tugon mula sa American Civil Liberties Union tungkol sa aking reklamo tungkol sa Kaiser Permanente na nakatuon sa kanilang pagkunsinti sa Definist Fallacy- Maladaptive stereotype na "lahat ng espirituwalidad ay hindi totoo" Email mula sa ACLU: Salamat sa paglilinaw Charlie, ipapasa ko ito sa aming intake department at makikipag-ugnayan sila kung matutulungan ka nila. Mangyaring maglaan ng 4-6 na linggo nang hindi bababa sa upang suriin ang iyong kaso. Salamat, ACLU- DC (American Civil Liberties Union) Hindi sa ako ay bitter, ngunit nakakakuha ako ng isang "interesado" na tugon mula sa ACLU - at nakakakuha ako ng squat mula sa aking alma mater sa College of Wooster. (hindi naman sa bitter ako – lol) Mayroong pinagkasunduan sa mga pananaliksik sa Unconscious Processes na ang Unconscious ay ang gawaing kabayo ng pag-iisip ng tao at ang mga nakakamalay na proseso ay may limitadong kapasidad. Ang walang malay na kakayahan sa pagproseso ng utak ng tao ay tinatantya sa humigit-kumulang 11 milyong piraso ng impormasyon bawat segundo. Ihambing iyon sa pagtatantya para sa conscious processing: mga 40 piraso bawat segundo. Gaya ng obserbasyon ni Bargh "ang iba't ibang mga sistemang pangkaisipang walang kamalayan na ito ay sumasandal sa malaking bahagi ng pasanin sa pagsasaayos ng sarili, sa gayo'y pinapanatili ang indibidwal na nakasalig sa kanilang kasalukuyang kapaligiran." Buod ni Bargh ng Mga Prosesong Walang Malay: I. Ang Bahagi ng Leon: Batay sa naipon na katibayan, ang mga may-akda ay naghihinuha na ang iba't ibang mga sistemang pangkaisipang walang kamalay-malay na ito ay sumasandal sa malaking bahagi ng pasanin sa pagkontrol sa sarili, sa gayo'y pinapanatili ang indibidwal na nakasalig sa kanilang kasalukuyang kapaligiran." A. “Natutukoy ang tatlong pangunahing anyo ng awtomatikong regulasyon sa sarili: 1] isang awtomatikong epekto ng pang-unawa sa pagkilos, [2] ang awtomatikong pagtugis ng isang layunin at [3] isang patuloy na awtomatikong pagsusuri ng karanasan ng isang tao. B. Tatlong iba pang malalaking impluwensya [ 4} Ang mga kategorya ng pag-iisip ay talagang mahalaga para sa pagpapasimple at pag-unawa sa kapaligirang mayaman sa impormasyon, {5} Ang malinaw na ugnayan sa pagitan ng pang-unawa [ng kapaligiran] at pagkilos ay malamang na umiiral para sa isang magandang dahilan, {6} "Ang ideya na ang panlipunang pang-unawa ay isang automated na sikolohikal na kababalaghan 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 mga naaangkop na halaga at pag-uugali, mga gusto at hindi gusto, mga paraan ng pagiging. { II. Isang mahalagang konsepto sa pag-unawa sa kamalayan ng tao: "Ang ideya na ang panlipunang pang-unawa ay isang higit na awtomatikong sikolohikal na kababalaghan ay tinatanggap na ngayon." Kung iisipin mo kung gaano karaming impormasyon ng mga social na pakikipag-ugnayan ang magagamit na makatuwiran. Kahit na sa mga pangunahing pagpapalitan sa pagitan ng dalawang tao ay nagsasangkot ng maraming impormasyon tulad ng tono ng boses, wika ng katawan, mga galaw ng kamay, at mga tampok ng mukha na ipinapakita ng mga pag-aaral na nagbibigay ng maraming impormasyon. Pagkatapos ay mayroong panlipunang konteksto at mga pangyayari. Dagdag pa, may mga teorya ng mga proseso ng pag-iisip na nagpoproseso ng impormasyon tungkol sa mga intensyon ng ibang tao. II. Lumalaganap na Walang Malay na Impluwensiya Binibigyang-diin ni Bargh ang malaganap na impluwensya ng walang malay na mga impluwensya sa iba't ibang at magkakaibang mga pangyayari. Walang alinlangan na sinabi ni Bargh: “Isipin mo sandali na ikaw ay isang propesor ng sikolohiya na gumagawa ng mga eksperimento sa kamalayan. Patuloy mong nalaman na ang iyong mga banayad na pagmamanipula ng mga paghatol ng mga tao at maging ang pag-uugali ay matagumpay -na nagiging sanhi ng iyong mga kalahok sa eksperimento na magustuhan ang isang tao o hindi gusto ang parehong tao, maging masaya o malungkot, kumilos nang walang pakundangan o may walang katapusang pasensya. Gayunpaman, wala sa iyong mga kalahok ang may ideya kung ano ang naging sanhi ng kanilang pakiramdam o pag-uugali." The Unbearable Automaticity of Being, John A Bargh & Tanya L. Chartrand - p. 462 Hulyo 1999 American Psychologist) Bilang isang punto ng impormasyon, mayroon akong ulceritis colitis at ang aking kasalukuyang doktor ay naniniwala na ang aking pagtatae ay may kaugnayan sa stress. Nagkaroon ako ng talamak na pagtatae – big time – sakit na sinubukan kong harapin ang s**t ni Evan – at iyon mismo ang nangyari – s**t. At oo, naiinis ako sa katotohanang mayroon akong mga wastong tanong - na sadyang pinipigilan ng mga psychologist at psychiatrist - at ang mga walang alam na malapit sa isip na mga panatiko sa College of Wooster ay tumangging dela sa mga tanong na ito - kapag ang ACLU ay tumitingin man lang sa isyu. Footnote: Kahulugan ng Assault ng Cornell legal institute Ang pag-atake ay karaniwang tinukoy bilang isang sinadyang kilos na naglalagay sa ibang tao sa makatwirang pangamba sa napipintong nakakapinsala o nakakasakit na pakikipag-ugnayan. Walang kinakailangang pisikal na pinsala, ngunit ang aktor ay dapat na naglalayon na magdulot ng isang nakakapinsala o nakakasakit na pakikipag-ugnayan sa biktima at ang biktima ay dapat na nalagay sa agarang pangamba sa naturang pakikipag-ugnayan. Ang "intention" sa konteksto ng pag-atake, ay nangangahulugan na ang gawa ay hindi sinasadya, ngunit ang motibo ay hindi materyal. Hindi mahalaga kung ang layunin ng tortfeasor ay para lamang takutin ang biktima o kung ang gawa ay sinadya bilang isang biro. Hindi kailangang sinadya ng tortfeasor na ang contact ay makasama o nakakasakit, para lang nilayon ang aktwal na contact. Ang "makatwirang pangamba" sa konteksto ng pag-atake, ay tumutukoy sa makatwirang paniniwala ng biktima na ang pagkilos ay hahantong sa napipintong nakakapinsala o nakakasakit na pakikipag-ugnayan. Hindi kailangang patunayan ng biktima ang takot, tanging alam lamang nila na maaaring mangyari ang gayong pakikipag-ugnayan. Kung ang biktima at ang tortfeasor ay hindi magkakilala, kung gayon ang legal na pamantayan ay kung ano ang isang ordinaryong makatwirang tao sa ilalim ng parehong mga kalagayan tulad ng paniniwalaan ng biktima. Kung ang biktima at ang tortfeasor ay may espesyal na kaalaman sa isa't isa, ang espesyal na kaalaman na ito ay maaaring isaalang-alang kapag tinutukoy kung ang pangamba ng biktima ay makatwiran. Mini-Critique ng Academic Materialism na may libu-libong view at Zero Criticisms
Free Will vs Determinism: “Studies… have linked a diminished belief in free will to stress, unhappiness, and a lesser commitment to relationships.” and weaker morals Extreme Individualism vs "relational will”: Kenneth Gergen, David Hays, Jeremiah Reyes, Reynaldo Ileto, Mercado - A Flaw in Materialist Methods: Abstractions with NO real world context Abstract: 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 as well as perspective on free will from the view of Filipino thinking -kapwa-loob. Plus, I highlight the methodology problems of abstractions totally lacking "Real-World Context" in terms of Muzafer Sherif's critique. The concept of the human being as a Completely Independent Individual dissociated from a very sophisticated society ion which relationships are the rule not the exception is unrealistic, unscientific, and unhealthy. I introduce the Filipino approach pf “relational will” which is a new entry into the free will vs determinism approach “The way you look at things is the most powerful force in shaping your life!” - Irish poet theologian John O’Donohue Introduction: The Dark Side of Psychological-Psychiatric Ideologies: Stephen Cave: “In every regard, it seems, when we embrace determinism, we indulge our dark side.” - Unhealthy consequences and destructive results from 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 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) Carl Jung observed, "Man cannot stand a meaningless life." Later in the Zarathustra Seminar (p. 1105) Jung rather brilliantly observed, "Life that doesn’t overcome itself is really meaningless: it is not life; only inasmuch as life surpasses itself does it make sense." Similarly, the Nobel Prize winning French biologist, Francois Jacob emphasized that, “What man seeks, to the point of anguish, in his gods, in his art, in his science, is meaning. He cannot bear the void. He pours meaning on events like salt on his food.” The anthropologist Clifford Geertz stated, "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." (p.140 – my italics) Geertz emphasized that art and religions, are, at the core, essentially expressions of a very powerful Need for Meaning which, as he noted, is a drive as imperative as any other "biological need" such as hunger or sex. Abstractions without Real-World Context are a Flaw in Methodology! There are no whole truths: all truths are half-truths. It is trying to treat them as whole truths that plays to the devil. - Alfred North Whitehead “Concepts create idols; only wonder comprehends anything. People kill one another over idols. Wonder makes us fall to our knees.” St. Gregory of Nyssa William James Pragmatism in contrast: “Pragmatism is rooted in the idea that philosophical topics, such as knowledge, language, meaning, belief, and science, are best understood in terms of their practical use.” Free Will: Extreme Individualism vs "relational will”: Kenneth Gergen, David Hays, Jeremiah Reyes, Reynaldo Ileto, Mercado,…. Part I. Kenneth Gergen: The “Self” as a “Relational” Self An insight of the psychologist Kenneth Gergen is that “because there is no self-outside a system of meaning, it may be said that relations precede and are more fundamental than self. Without relationship there is no language with which to conceptualize the emotions, thoughts, or intentions of the self.” (p.157) So, Gergen also emphasizes the importance of relationships – parallel to Reynaldo Ileto, Jeremiah Reyes and many other Filipino scholars David Hay: an individual from the perspective of “You and I!” David Hay, an advocate of the positive role of spiritual and religious beliefs in well-being with appointments and awards at Nottingham University, Jagiellonian University in Krakow, University of Wales at Lampeter, and Aberdeen University also advocates ‘relational consciousness’ and ‘relational spirituality’ observes “That great Scottish philosopher John Macmurray (1961), had already enunciated something similar in his Gifford Lectures in Glasgow University in 1954: ……the unit of personal existence is not the individual, but two persons in personal relation; and that we are persons not by individual right, but in virtue of our relation to one another….. The unit of the personal is not the ‘I’ but the ‘You and I’.” Relational Will: Reynaldo Ileto. Jeremiah Reyes & Kapwa – Loob What is Kapwa Loob? Kapwa as shared identity, an inner self and unity of self - shared with others, plus loob as “relational will” or ‘equality between individuals’ are aspects unique to the Filipino culture. As K Lagdameo-Santillan observes “Kapwa is a recognition of a shared identity, an inner self, shared with others. This Filipino linguistic unity of the self and the other is unique and unlike in most modern languages.” (Roots of Filipino Humanism) Technically, the Bantu word concept of Ubuntu is a mirror image of Kapwa. “Loob” as “relational will” I haven’t seen elsewhere. “In the Filipino social sciences, loob has nonetheless been explored in numerous ways such as being a “cave” of Filipino thought, an emotive state, a true self, a center of personality, a world of being, and a core indigenous value (Pe-Pua, 2017). However, in recent ethical philosophy, loob is sometimes used in contexts where it can aptly be translated as “relational will” since it is a will directed towards others (Reyes, 2015). Reynaldo Ileto (1979), viewed loob as an inner self wherein one realizes equality with others. Theologian Jose De Mesa (1984) understood loob as the center of one’s personality but also the world of being itself. ?Most prolifically, psychologist Virgilio Enriquez (1992) enumerated many manifestations of loob as central to the Filipino value system. Filipino values are linked by a socio-personal value called kagandahang-loob” (“beauty-of-will”) that may be viewed as a “shared humanity” or “shared inner nobility” with others.” The idea of “many manifestations of will is consistent with neuroscience studies of morals, music, and so on – which emphasize the interconnectedness of the diverse regions of the brain. (Loob and Meaningfulness: A Filipino Theory of Meaning in Life Jairus Diesta Espiritu and Marielle Antoinette Hermoso Zosa) Part II. Gergen & Community. “the traditional pattern is disrupted” The environment has changed: The social psychologist Gergen wrote a book called the “Saturated Self” which expounds on all the changes. In his book, The Saturated Self, Kenneth Gergen, the famous psychologist, observed: “In the traditional community, where relationships were reliable, continuous and face-to-face, a firm sense of self was favored.” The traditional community nurtured a “strong agreement on patterns of “right and “wrong” behavior.” (p.147 Sat Self) In modern societies, what developed were what could be termed “collage communities,” since many different ethnic and personality types melded into a conglomerate social construction in which “the traditional pattern is disrupted One is increasingly thrust into new and different relationships….” - which stretch and challenge attitudes and beliefs in order to adapt to a community and neighborhood “suffused with new and different voices.” (p147) It would seem self evident that “Academic Materialism” is likely a greater disruptive factor than the influx and melting pot of immigrants in creating “collage communities”. Both David Hay as well as Virgilio Enriquez view “extreme individualism” as a threat and disruptive influence to the well-being of people and communities [and me]. The stereotype of extreme individualism is found (and advocated via) the universally accepted (according to the religious scholar Ira Chernus) five-part definition of religion by the icon of anthropology Clifford Geertz – which has no “community” and also no “spirit.” Part III. “Social and Moral Order” In The Elementary Forms of the Religious Life, first published in 1912, Emile Durkheim, a founding father of sociology, stated that "A religion is a unified system of beliefs and practices relative to sacred things, i.e., things set apart and forbidden—beliefs and practices which unite in one single moral community called a Church, all those who adhere to them. (The Elementary Forms of the Religious Life) Durkheim argued that religion was the most fundamental social institution of humankind, and further, that religion gave birth to social-religious beliefs that later became integrated into the social structure. Durkheim felt that social interaction was the pivotal factor of forming society and that religious beliefs are a major influence on social interactions - and thus essential to the formation of 'society.' The fact that religions have consistently advocated ideals such as compassion, justice, righteousness, as well as truth, would seem to lend strong support to Durkheim's arguments. That is, the synergies between social factors and religious influences, which emerged simultaneously in primitive societies, produced a collective consciousness - a social-religious community as it were. Emile Durkheim's concept of the collective consciousness predated Jung's concept of a collective unconscious by several decades, and Durkheim forcefully argued that it was an essential characteristic of society, without which society could not properly function. Durkheim argued that the norms, beliefs, and values of the group - and of society - effectively formed a collective consciousness - a system mutually agreed to values which would seem to have a minimal autonomous functioning - which then produced the "social integration" that is a prerequisite of any social integrity. Ramon Reyes mirrors Durkheim’s views when he points out that precolonial religions in the Philippines were a “social and moral order”: “In sum, one social and moral order encompasses the living, the dead, the deities and the spirits, and the total environment.” (Religious Experience in the Philippines: From Mythos Through Logos to Kairos RAMON C. REYES) Part IV. Genetics Science has shown that spirituality and religiosity are genetically inherited to a degree. To supplement that, there is the recent overwhelming sociological evidence that unconscious spiritual symbolism exists – as evidenced by the massive popularity of Star Wars and Harry Potter in which spiritual-psychic themes are dominant. Brian Josephson, a welsh Nobel prize winning physicist in the article, Religion in Genes, states “I speculate that religious practices have in part a genetic basis involving genes linked to potential goodness." (Nature, Vol 362, April 15, 1993) Carl Jung, of course, developed the concept of a Collective Unconscious, which emphasized the existence of unconscious genetically acquired “predispositions” largely being idea-symbols often referred to archetypes which supplied much of the motivations and scripts for human life and behavior. As John Bargh, an Unconscious Researcher emphasizes there is a consensus among researchers across disciplines including cognitive psychology, behavioral psychology, and neuroscience that the Unconscious is the work horse of the human mind, and furthermore there is a great deal that goes on in the unconscious of which the conscious has no awareness. Neuroscience has revealed that there are innate motivations and programming when it comes to morality, so unconscious predispositions would seem a solid concept. To understand spirituality and religiosity, a pivotal concept - as Carl Jung and William James emphasize - is the role of unconscious spiritual symbolism. Carl Jung argues that the unconscious of the human mind is embedded with genetically accumulated information and genetically acquired idea-symbols or archetypes. What makes symbols - such as "spirit-as-life-force” a nearly universal symbol in early human culture - "real" is how they inspire and motivate people. On the issue of the heriditability of spirituality and religiosity, Tim Spector states, “They [the researchers] estimated the hereditability of spirituality to be around 40 to 50 percent, which is quite high considering how tricky it is to measure." (What Twins Reveal About The Science Of Faith, Popular Science, August 8, 2013) Ramon Reyes statement - coupled with Durkheim means spiritual symbolism - ideals are pivotal to "social and moral order." I can highlight that question with the research on spiritual symbolism derived from Harry Potter movies and the idealism in the H Potter musical groups - a clear indication that unconscious spiritual symbols is interconnected with ideals and morals - a revolutionary idea - eh? Lastly, as Roy Baumeister observes, “Many of the strongest emotions people experience, both positive and negative, are linked to belongingness.” (p.508 need) That is, the ideologies generated by groups evoke very strong emotions clearly having the function of creating bonds by which social structure could be created and also to facilitate collective action. Analysis: Muzafer Sherif: Real-World Context At times, Muzafer Sherif was rather harsh in his criticisms of academia. Sheriff’s most frequent critique focused on the necessity of “real world context” - all too frequently absent in studies and articles. Parallel to the observations of Viktor Frankl who stated that the various disciplines of science and schools of thought are isolated and disconnected, Sherif emphasized that “self-contained castles” isolate academics from reality and truth, and the need “to create commonly shared paradigms, to remove those from their “castles” and disband “disorderly faction-infested tribes” for the greater good of science.” Muzafer Sherif observed, “A psychological construct—if it is to prove valid and adequate—must be as valid and adequate in handling the stuff of ordinary human affairs as in handling the controlled variables of the laboratory experiment.” (vol. 52, No. 6 November, 1945 The Psychological Review The Psychology of ‘Attitudes’ Part I by Muzafer Sherif and Hadley Cantril, Princeton University}. It is precisely that materialist mindset and academic-materialist methodological protocol which resulted in the academic situation in which J. E. Kennedy states that “Very little research has been aimed at investigating the overall effects of paranormal experiences” From my research I would have to agree with that statement 100%. In my research on people who have spiritual-psychic experiences, “people” are conspicuously absent.” The psychiatrist Dt. Stacey Neal (trained at Johns Hopkins) stated that she (and psychiatrists) has had no training or education in people who have spiritual or spiritual-psychic experiences. (An Exploratory Study of the Effects of Paranormal and Spiritual Experiences on Peoples' Lives and Well-Being J.E. Kennedy and H. Kanthamani) Lastly, Muzafer Sherif condemns academics for writing textbooks which exclude positions which disagree with their own - rather than educate students of a shared paradigm (such paradigms don’t exist, sheriff argues). Of course, a couple of millennia prior to Muzafer Sherif St Augustine remarked: The words printed here are concepts. You must go through the experiences! – St Augustine All Four Scholars – Theologians: Alfred Whitehead, Muzafer Sherif, and St Gregory of Nyssa, as well as St Augustine - emphasize that using abstractions as absolutes is dangerous – which is precisely what happened – as David Hay points out – in the concept of Extreme Individualism. I can’t help but add the abstraction that “All spirituality is unreal” is an absolute – without real world context. The scope of inquiry and understanding of the Materialist Doctrine is severely restricted and limited 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.” Half of human consciousness is not quantifiable: hope, art, imagination. dreaming, true love, ideals, freedom, justice, intuition are all not strictly quantifiable. The truth of it is that - if strict rules of materialist quantification were followed, human beings would be left with the intelligence of a rat. Academic Materialism is a mindset - not science! Furthermore, a large number of social scientists agree that rational analysis and quantification have limits (including Einstein). It would stand to reason then that good judgment (qualitative evaluations – a well-known issue in academia) or perhaps even common sense would become a pivotal aspect of the science of human consciousness. Pragmatism would be a useful tool in those circumstances: Footnote – reflections – perspective In discussing kapwa-loob with my Filipina connections (mostly students), several didn’t key into kapwa loob directly because of translation complications (I live in Gensan, where Bisaya (where I know about a dozen words) is the main language used. After digging a bit, people usually responded affirmatively that was there was a “norm” of caring for others and a responsibility for other human beings – though wording eluded me. Serious Methodology Problems with Materialist Abstractions-Theories Real World “Social” Context (M Sherif) versus western extreme individualist academic abstractions. The fundamental problem with the western academic view-understanding of “free will” is that western academia – though there is no official definition - for all practical purposes - assumes that the human being is a totally independent entity in a very complex and sophisticated – which is a rather unrealistic assumption – a false premise. That is, the western academia “abstraction” of free will – which is all it is - lacks “real world” context - as Muzafer Sherif explains stand-alone abstractions. It does not follow from the fact that because people have social relationships does not mean that they have no free will or autonomy – which is what western academia assumes. Filipino (multiple “loob-wills”) Approach: an approach consistent with modern neuroscience research I have seen no formal definition of free will - yet David Hay's (Christian theologian) understanding seems most relevant – with “extreme individualism” as emerging from the age of revolution (Hobbes, social contract) in the political concept of a rational-independent-individual – “independent” being the operative aspect. As a psychological or social sciences concept in a sophisticated society in which relationships are the rule – not the exceptions the concept of a person as significantly independent is simply not realistic or scientific. In general, the Filipino psychologist Virgilio Enriquez has the same view of western over-emphasis on individualism as unhealthy. Baumeister points out "There is No Meaning of Life!" - rather what there are - are a lot of diverse meanings - parents, family, religion, education, government, and so on - which people synthesize into a "Meaning of life" As appoint of information, a neuroscience analysis of musical ability highlights that "musical ability" overlaps and is interconnected with other regions of the brain. I would argue that it would be the same for "free will" - which means then that the Filipino approach is a more balanced and scientific approach. If neuroscience were to do an intense investigation of the neuroscience of Will or Free Will, the same conclusions drawn from research into morals would likely be reached. As Funk and Gazzanigna observe: “Moral neuroscience is an intricate and expanding field. This review summarizes the main scientific findings obtained to date. Morality is a set of complex emotional and cognitive processes that is reflected across many brain domains. Some of them are recurrently found to be indispensable in order to emit a moral judgment, but none of them is uniquely related to morality…………Some of the emotions processed are more central to morality than others, but all emotions contribute to moral judgment given specific contextual situations. (Brain Architecture of human morality, Funk and Gazzaniga) ……. The neural circuits of brain regions implicated in morality overlap with those that regulate other behavioral processes,” I thought it very interesting that Leonardo Mercado (1994), the Filipino theologian “believes that the Filipino mind does not compartmentalize truth, goodness, and beauty as separate metaphysical categories. Rather, loob is a confluence of multitudinous states of inner being not confined by conventional Western divisions in metaphysics.” In discussions with Filipinas, several express a parallel understanding – that Filipinos have a different perspective than Westerners. In my research a couple Filipino authors highlight the fact that the Spanish-Catholic leaders – when they arrived in the Philippines - assimilated and adopted several of the Filipino social and spiritual values-norms and that while academic - materialism is a superficial overlay over Filipino culture, but that spirituality is embedded in Filipino culture. (p.4 Loob and Meaningfulness: A Filipino Theory of Meaning in Life, J Espiritu & M Zosa) In researching Kapwa-loob – loob, in general, is often viewed as "relational will” (Jeremiah Reyes). The well published Filipino author-historian Reynaldo Ileto believes that “loob-will” conveys a sense of inherent equality between people – when “an inner self wherein one realizes equality with others” (p.2 Loob and Meaningfulness: A Filipino Theory of Meaning in Life, J Espiritu & M Zosa) “In sum, loob has so far been regarded by Filipino social scientists and philosophers alike as a rich and multifaceted value and ethico-political.” (p.4) The main theme of the authors is that (from a Filipino perspective) “A life is only meaningful if and only if it exhibits kagandahung-loob” (p.6) which the authors define as “beauty of will” though that also conveys kindness, generosity and so on. J Espiritu & M Zosa list a number of "loob-wills" - beauty of will, kindness of will, good will, kusang-will, utang-na-loob, lakas-ng-loob, tapat-loob which they argue – fall under the umbrella concept of kagandahung-loob” Extreme Individualism: Examples 1. False Premise “There is no psychology of groups” “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) Floyd Allport, in 1927 stated unequivocally that “Only within the individual can we find the behavior mechanisms and the consciousness which are fundamental in the interactions between people ………There is no psychology of groups which is not essentially and entirely a psychology of individuals.” A High School Prank When I look at that picture and consider the statement “There is no psychology of groups” – the question that comes to mind is - :Is that statement some kind of high school prank 2. Fallacy: "materialist model” of consciousness as being solely and entirely a “byproduct of the neurology and biochemistry of the brain” The materialist argument that there is no "psychology of groups" – incredibly – according to materialists (and widely accepted) is based on the principle that "neurons fire in the brain and so consciousness is restricted to the human brain" Mossbridge and Baruss, in their book Transcendent Mind, highlight and emphasize the limited and restricted understanding of the "materialist model” of consciousness as being solely and entirely a “byproduct of the neurology and biochemistry of the brain” (p. 24) I frequently encounter a version of that which states that “Because neurons fire in the brain, consciousness is restricted to within the human mind.” I encountered that argument in a Neil de Grasse Tyson science FB group - who used that to justify his argument that social consciousness does not exist. That is an absurd – utterly stupid argument. That perspective, when viewed from a wider viewpoint, is clearly an incredibly narrow and limited perspective – really an extreme tunnel vision view of human consciousness. Section on the Origins of the extreme individualism in western thought: Mannheim, David Hay, and Hobbes and John Macmurray David Hay’s Perspective on the origins of extreme individualism: Effectively a Mannheim-ian view of the evolution of individualism in the enlightenment The Social Contract Tradition in European Political Thought – My second illustration is the idea of the Social Contract, which is usually taken to have emerged in Europe during the Seventeenth Century. The major English inaugurator of this perspective was Thomas Hobbes in his masterwork Leviathan. Hobbes’ argument is too well known to require lengthy treatment, but it is important to note that it depends for its cogency on his radical individualism. He believed that human beings must be understood apart from society. Human beings are social because they are human, not human because they are social. His psychological/physiological way of explaining human desires led him to the view that all human beings act exclusively on the basis of self-interest. He assumed that each of us is in a struggle for power against everyone else and that `minds never meet, that ideas are never really shared and that each of us is always and personally isolated from every other individual’ (Hampton, 1986). Potentially this must lead to a war of all against all and it is on the basis of his fear of such an outcome that Hobbes insists on the necessity of the absolute power of the sovereign as a curb against anarchy and civil war. C.B. MacPherson, one of the most influential modern interpreters of the English Revolution in the Seventeenth Century, charges Hobbes with creating the doctrine on which bourgeois liberal society still operates, or as he calls it `the theory of possessive individualism’ (Macpherson, 1962). Marx clearly identified this possessive individualism in the masters of Nineteenth Century society, depicting the typical capitalist entrepreneur as unencumbered by any social ties: ¼ that is, an individual separated from the community, withdrawn into himself, wholly preoccupied with his private interest and acting in accordance with his private caprice ¼ [for him] the only bond between men is natural necessity, need, and private interest. (quoted in Walzer, 1990) Such a person, I would suggest, is someone who has forgotten or repressed his relational consciousness. (THE SPIRITUALITY OF ADULTS IN BRITAIN – RECENT RESEARCH David Hay Scottish Journal of Healthcare Chaplaincy Vol. .5 No 1 2002 Extract of a paper presented to the Spirituality in Health and Community Care conference at Stirling Management Centre, Scotland, on 15-16 November 2001) Karl Mannheim (1893 – 1947), a founding sociologist is perhaps best known for his book Ideology and Utopia, as well as for articulating the Mannheim Paradox. Mannheim argued that essentially ideologies and the values built into those ideologies underlie social norms and beliefs. Furthermore, that these ideologies have a profound effect on philosophical, artistic, humanitarian expressions and theories. The Mannheim Paradox stated that the ideological views of the political scientist or sociologist will skew the views and understandings of other ideologies to the point that objective analysis would be impossible. Arthur Mullins in his article, Truth and Ideology: Reflections on Mannheim's Paradox, describes-defines the Mannheim Paradox in saying, “Nevertheless, with these few exceptions, Mannheim holds that historical and political thought is determined by the socio-historical location of the thinker and the political aspirations and material ambitions of the group or groups to which he belongs. Such thought is inherently value-laden, one-sided, distorted, and therefore false. In short, all systems of historical-social-political thought are ideologies. And this leads to Mannheim's famous paradox: if all such perspectives are ideologies, an objective and valid social science is impossible, and Mannheim's own reflections on the historical process are "self-refuting" - for his perspective can claim no more objective validity than can other perspectives.8 (p.143 Truth and Ideology: Reflections on Mannheim's Paradox by Willard A. Mullins, History and Theory, Vol. 18, No. 2 (May, 1979), pp. 141-154) It would appear an unspoken assumption underlying Mannheim’s analysis would be that human consciousness is limited in that human consciousness effectively can only analyze human consciousness in terms of human consciousness. That point was made nearly two thousand years ago by the Greek Philosopher Xenophanes who pointed out human beings tend to view God in terms of human characteristics. In light of new evidence about acausal and quantum physics a valid question would be – perhaps, God thinks acausally? In nay case both Human and St Augustine confirmed Xenophanes observation. Modern science has shown that there is – in fact- a neurological basis for that predisposition (well proved “theory of mind” process) Mannheim-ian Historical Synergies Hunter-gatherer – nature as a force In Erica Hill’s very detailed and thorough article, Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka, Erica Hill clearly highlights the fact that the issue in the spiritual beliefs in animal spirits, “human relationships with the natural world” is the pivotal issue. Essentially, Erica Hill defines spiritual beliefs in this context human relationships with the environment. The emphasis is on the “human relationships” – in contrast to relationships with the “supernatural.” the Polynesian concept of “mana” in Austronesian languages and Polynesian culture, conveys a sense and meaning of "power", "effectiveness", and "prestige." The word, “mana” appears to be thousands of years old. Some scholars believe the word originally referred to “forces in nature” such as thunderstorms or lightening. That is parallel to Sioux or Ojibwe ‘Great Spirit concept, or the Iroquois Orenda. Lightning and thunder were produced by powerful spirits. The native American Tukudika tribe believed in a supreme Ta Apo. In their world-view the “Sky People, who were powerful spirits in animals and the world were above the “Ground People.” The Political economic reality for hunter gatherers was Nature – so nature gods were pervasive in their societies Ancient Greek Religion The synergy between spiritual and religious beliefs and social-political structure is widespread and nearly universal in cultures throughout the world. In ancient Greek religion, the pantheon of God was portrayed in the context of a patriarchal family 'ruled' by the powerful father figure, Zeus. Zeus reigned over a contentious and unruly family which consisted of siblings, children, as well as a jealous and vengeful wife – which reflected early Greek Mycenean culture. Sumerian Religion Synergy between religious beliefs, the environment and social-political structure is readily apparent in the Sumerian religion-environment. Sumerian religion which emerged as the first literate civilization in Mesopotamia, was essentially theocratic governments until the arrival of kings-lugals - which created a hybrid social-political structure. The Sumerians created a palace-economy with a centralized over-ruling organization which controlled crop production and distribution of some goods. A centralized government was necessary because the Sumerians subsisted on crops which required centralized irrigation systems Rappaport’s reflections: "Few if any societies break the world into the more or less distinct systems distinguished by Western science. Not all of them, surely, distinguish environmental form social relations. Among the Maring (Polynesian people in the Papua New Guinea Highlands), it is clear ecological, political, and social relations (most notably the relations between the sexes) are not separately conceived and their regulation proceeds in terms of integrated set of an integrated set of understandings and principles. Moreover, these understandings and principles, which in the Maring view, account for the structure and state of the world and invest the world and actions in it with meaning, are not confined to the particular material and social regulations regulated. They include as well metaphysical abstractions of great generality. (p. 116 Ecology, Meaning and Religion, Roy Rappaport, North Atlantic Books, 1979) Enlightenment’s Social Contract - reviewed in context of extreme individualism D. Hay observes “That great Scottish philosopher John Macmurray (1961), had already enunciated something similar in his Gifford Lectures in Glasgow University in 1954: ……the unit of personal existence is not the individual, but two persons in personal relation; and that we are persons not by individual right, but in virtue of our relation to one another….. The unit of the personal is not the ‘I’ but the ‘You and I’.” The Age of Enlightenment or Age of Reason, which began in Europe during the 17th and 18th centuries created a social-ideological consciousness – a Force - an intellectual and philosophical force created by social-political-religious ideas that dominated the world of ideas in Europe and generated changes in the culture of Western Civilization. The ideas varied, though most central premise rested on the ideal and supremacy of reason, and a prominent political theme was self-government and constitutional government, as well as separation of church and state. Idealism and the ideas of freedom, liberty, religious toleration, fraternity, as well as the pursuit of happiness flourished as ideals during these times. The ideas of the Enlightenment were indeed revolutionary. The ideas clearly undermined the authority of both the monarchy and the Catholic Church. The Age of Enlightenment gave birth to what is actually called the Age of Revolution, when, during the late 18th to the mid-19th centuries, revolutionary movements rocked the world – both in Europe and the Americas. The revolution accomplished a change from absolutist monarchies to constitutional governments as well as the emergence of the independent sovereignty of nation states. The Enlightenment set the stage for the In retrospect it is crystal clear that to bring about the necessary change form aristocracy to democracy the concept of a “rational & independent individual” was a prerequisite – absolutely necessary – to install democracy as a viable institution. It is also a perfect illustration of Mannheim’s Law The iconic sociologist Robert Bellah (1970b) confirms Mannheim's Law in that it applies to academic modes of thought especially in context of the materialist Doctrine in a: “There is no other sphere of human culture which is excluded from sympathetic academic consideration on its own terms on the grounds that such a study endangers science, reason, logic, and the whole heritage of the Enlightenment” (p.133).” (p.36) So, that Academic Materialism, especially, in that it deviates from scientific materialism, is explicitly an ideology in Mannheim's definition in that materialist academics are "unable to see particular facts that would undermine their conception of the world!" _____________________________________________________________________________________ Relational Will In contrast to the western academia view of the individual as having a determining and over-riding independence, in Filipino thought, the concept of “Kapwa-loob” is prominent among a very large number of Filipino scholars. Both Reynaldo Ileto, a well-published Filipino Historian and Jeremiah Reyes, an author an expert on Kapwa-loob ethics agree – basically – that loob is a concept conveying “relational will.” I should mention that the theologian Mercado argues that Filipinos don’ think – specifically “categorize” to the extent westerners do. In my experience and research that may well have some scientific merit. I should highlight that Muzafer Sherif emphasized the significance of “attitude” (which really can’t be measured). I would say, everybody who knows me, knows I like to talk a lot - about issues such as social consciousness and spirituality. Fortunately for me there are no laws about talking at the moment – lol. In talking with Filipinas, it is interesting that – because there are somewhere between 150 and 195 languages in the Philippines and I am in a region that speaks Bisaya, I come across people who don’t recognize the word “kapwa.” Yet, in talking with Filipinas whose languages are rooted in Bisaya or Waray, a couple Filipinas spoke about the “root meaning” of kapwa being in the idea of a human being’s responsibility for another human being – which I hadn’t “directly” encountered in articles I read. In any case – despite language differences – the “norm” of shared identity – fellowship appears to exist across languages-cultures (from my micro-survey). Rupert Sheldrake Alfred Rupert Sheldrake (born in 1942) is an author, and scientist who worked as a biochemist at Cambridge University from 1967 to 1973. He is somewhat of a maverick. Sheldrake advocates the concept of morphic resonance, and argues that "memory is inherent in nature" and further that "natural systems... inherit a collective memory from all previous things of their kind." Further, he argues that morphic resonance explains the "telepathy-type interconnections between organisms." Now, if you take the following statement in context of Sheldrake’s observation about atheism there are some significant implications. The findings o=f studies by Baumeister state “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.” “The atheist [materialist] ideology found a powerful ally in materialist science, which by the end of the nineteenth century, portrayed a purposeless, unconscious, mechanical universe where humans, like all life, had evolved without purpose or guidance. In this godless world [devoid of spirituality], humanity would take charge of its own evolution, bringing economic development, brotherhood, health, and prosperity to all mankind through progress.” (p.157) “The rising influence of mechanistic science accelerated this process from the seventeenth century onward. God [and spirit and spirituality] was removed from the workings of nature, now seen as inanimate, unconscious, and mechanical, functioning automatically.” (p.155) The “materialist ideology is in fact an ideology – not a philosophy or science. In light of Mannheim’s Law – that social sciences are ideologies – not science [in that human consciousness can only judge human consciousness in terms of human consciousness – and historically social sciences, religious beliefs, and philosophy reflect the “times” – especially the economic-political reality. The materialist ideology – as in the studies by Baumeister on free will – would be an unconsciously conveyed unhealthy norms and values. Preface: Bargh’s Social Perception = Social Consciousness – perspective on “relational will” To summarize, Bargh is saying that there are “mental categories” consisting to a significant degree of stereotypes and norms which are perhaps a kind of “mental and symbolic shorthand” which would in effective create an unconscious awareness and perception which is hardwired in some circumstances to behavior and action. Bargh does summarize the concept of social perception by stating that “The idea that social perception is a largely automated psychological phenomenon is now widely accepted. Many years of research have demonstrated the variety of ways in which behaviors are encoded spontaneously and without intention in terms of relevant trait concepts ……….and how stereotypes of social groups become activated automatically on the mere perception of the distinguishing features of a group member (e.g., Bargh, 1994, 1999; Brewer, 1988; Devine, 1989). Perceptual interpretations of behavior, as well as assumptions about an individual's behavior based on identified group membership, become automated like any other representation if they are frequently and consistently made in the presence of the behavioral or group membership features.” (The Unconscious Mind John A. Bargh and Ezequiel Morsella) Then there is social consciousness from the individual’s perspective. Bargh observes that Within each of these is stored ingrained, implicit knowledge about appropriate values and behavior, likes and dislikes. Ways of Being.” (p.82) (John Bargh: “Before You Know It”) In fact from a certain perspective the roles that people fulfill in their lives could be viewed as forms of social consciousness. For instance, there are the roles as parents, or roles as educators, and so on. “We become What we think” – Buddha Materialist Ideology as a Self-fulfilling Prophecy Article : “Impression Formation” C.N. Macrae, S. Quadflieg, The term self-fulfilling prophecies refers to the observation that sometimes our beliefs about others can lead us to treat them in such a way that they subsequently become what we expect them to be. Originally, the effect was demonstrated in the classroom and called the ‘Pygmalion effect.’ In a seminal study, teachers were told at the beginning of a school year that certain of their students were potential late bloomers, who would be expected to excel during the school year under proper guidance. Even though there was nothing in actual fact that set those students apart from their colleagues, several months later their schoolwork had improved considerably. poorly (Impression Formation C.N. Macrae, S. Quadflieg, in Encyclopedia of Human Behavior (Second Edition), 2012) Eastern – Collectivist view of the human being at odds with western academia Preamble: A founding father of social psychology, Muzafer Sherif “promotes the idea of attitude and attitude change due to its importance in a quickly changing world. He emphasizes that real world contexts are important, even if regarded as “messy” compared to controlled lab experiments.” Eastern views of “Free will” as relational will (Reyes – Ileto on Loob as relational will) I feel I should add the comments of Mylah, a student in criminology who observes that “In Philippine culture, loob or kalooban refers to one's inner self, or, more specifically, to the internal dimension of a person's identity. Kapwa also is”, “neighbor”, and “fellow humans.” To live in the spirit of Kapwa means to embrace our shared identity and to care for our fellow beings.” I should add I am reluctant to argue with her – lol! K.Y. Kawamura, in Encyclopedia of Body Image and Human Appearance, 2012 Collectivism “Most Asian cultures are predominantly collectivistic in nature. In collectivistic cultures, individuals are seen as embedded within their group identity, and the notion of a separate, autonomous self is deemphasized. Even an individual’s physical appearance is often seen as not only a reflection of the individual’s own internal self but also a representation of the family, extended family, and perhaps even the Asian community as a whole.” Eastern philosophy and spiritual beliefs have a different model of the individual - As David Hay observes, materialism has created an “extreme individualism”! The individual as completely independent and the generally absence of relationships can be seen in Geertz’s “universally accepted definition of religion which leaves out “community”, social consciousness and relationships in general. Dawkins Selfish Gene theory also seriously distorts individualism and minimalizes connectivity and relationships. Maslow emphasizes “self-actualization” – in contrast Frankl observes “that we only establish meaning in our lives through a relation to some form of otherness, which may consist of anything from a collection of values to another human being. In the act of transcending the self by establishing its relation to otherness, the self is actualized in the process.” (University of Oregon – Frankl notes) An [Acausal?] Logic Inherent in Symbols and Emotions – Rappaport, Solomon, Jung and Ramachandran The philosopher Robert Solomon who early on realized the - at his time - unrecognized potential of emotions, unequivocally that “Emotions are intelligent, cultivated, conceptually rich engagements with the world, not mere reactions or instincts.” (p. ix passions) He argues that emotions have purposes, which would mean that emotions must be intimately linked with the process of setting goals – a process generally understood to be an abstract process. The notable neuroscientist Ramachandran much later echoed what Solomon stated and also advocated the idea that emotions rather than being primal had a sophisticated make-up and capability. Before either of these scholars, there was Carl Jung who stated that “A symbol remains a perpetual challenge to our thoughts and feelings. That probably explains why a symbolic work is so stimulating, why it grips us so intensely, but also why it seldom affords us a purely aesthetic enjoyment. A work that is manifestly not symbolic appeals much more to our aesthetic sensibility because it is complete in itself and fulfils its purpose.” CV 588 119 Nancy Furlotti who extensively studied Jung 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) William James similarly emphatically highlighted the pivotal role of emotionally energized abstractions: “This absolute determinability of our mind by abstractions is one of the cardinal facts in our human constitution. Polarizing and magnetizing us as they do, we turn towards them and from them, we seek them, hold them, hate them, bless them, just as if they were so many concrete beings. And beings they are, beings as real in the realm which they inhabit as the changing things of sense are in realm of space. When talking about the abstractions involved in imagination William James observed, that in talking about symbolism in the realm of imagination, that [they] “determine our vital attitude as decisively as the vital attitude of lovers is determined by the habitual sense, by which each is haunted, of the other being in the world.” It is telling that James used the passionate attachment almost unbreakable bonds of lovers to communicate the energy and vitality of emotionally charged “abstractions, idea-symbols or archetypes. All of these scholars then support Rappaport’s argument that “Higher order meanings… the meanings of metaphor, symbol, and value, are not grounded directly in observations of nature and are thus relatively free from constraints to conform to it.” (p. 84 Ecology) Rappaport is not the only scientist to make the distinction between meanings connected with physical reality and meanings of a higher order of complexity. Roy Baumeister, a prominent social psychologist, makes a distinction between meanings derived from the physical environment and other meanings, as well. That is, academic abstractions being to a large degree entirely logical-rational constructs, exclude important symbolic and emotional concepts and understandings form their ideas. While academics such as the anthropologist Rappaport, the philosopher Solomon, and Muzafer Sherif have brought questions to light for some time, this essay explains a dilemma now becoming apparent in academia in such issues such as Free Will. Academics largely assert that free will - defined in terms of an abstraction - is not a reality. While people - generally - believe free will is pivotal and very important. My argument is abstractions are largely cognitive which leaves out emotional content and real-world context and so are seriously distorted from that perspective. In much of academic writing on spirituality a "real world context is missing - which is why my theory of spirituality is that spiritual people are "people!" After forty years of experience in spirituality, it is readily apparent that the main problem with spirituality is that it got entangled in abstractions - and maladaptive stereotypes like power, omniscience, enlightenment and yes, even God. For additional perspective I would add that, as St Gregory of Nyssa, (335-395 - venerated as a saint in Roman Catholicism, Eastern Orthodoxy, Oriental Orthodoxy, Anglicanism, and Lutheranism) long ago emphasized the limits of rational analysis (which differs from reason) put a distinctive twist to what might be described as a form of nondualism: "Concepts create idols; only wonder comprehends anything. People kill one another over idols. Wonder makes us fall to our knees." It is true that historically ideologies - 'conceptual idols' - have in fact been responsible for killing millions and millions of people. So, yes, St Gregory of Nyssa has a point very relevant to modern Christianity in my view. As St Gregory points out, abstractions can take a life of their own and become idols. St Augustine states, "God is not what you imagine or what you think you understand. If you understand you have failed!" Also, Denys the Areopagite (late 5th to early 6th century) focused on the ineffable and elusive nature of God, Denys starts out by emphasizing that God has 52 names in the Bible and is referred to as a “rock”, the “sky”, and so on, and so forth. Of course, Denys points out God cannot be, in truth, any single one those things. So, first, in the process of affirmation, there is a complementary and synchronous denial, and then finally, at the pinnacle of the argument, there is a denial of the denial. The God that right wing extremists talk about in support of Trump - a raving racist - is an abstraction - not the real God. For perspective - in a parallel fashion - I would add that Baumeister points out that "The Meaning of Life" is actually a conglomeration of smaller meanings of life - the meaning of parents, the meaning of family, the meaning of education, the meaning of government, the meaning of religions, and so on. Free Will Versus Determinism As Science has “advanced” the view that the explanations of cause and effect can be extended to people and individuals as reflections of influences in society has increasing led scientists to “scientifically” question the concept of “free will” and today, the challenge of proving that there is “free will” would appear insurmountable. That is, today it is practically impossible to prove the concept of “free will. ´ Stephen Cave, in the article, There’s No Such Thing as Free Will -But we’re better off believing in it anyway, observes that “Many scientists say that the American physiologist Benjamin Libet demonstrated in the 1980s that we have no free will. It was already known that electrical activity builds up in a person’s brain before she, for example, moves her hand; Libet showed that this buildup occurs before the person consciously makes a decision to move.” “This research and its implications are not new. What is new, though, is the spread of free-will skepticism beyond the laboratories and into the mainstream. The number of court cases, for example, that use evidence from neuroscience has more than doubled in the past decade—mostly in the context of defendants arguing that their brain made them do it. And many people are absorbing this message in other contexts, too, at least judging by the number of books and articles purporting to explain “your brain on” everything from music to magic. Determinism, to one degree or another, is gaining popular currency. The skeptics are in ascendance.” (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) 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. Stephen Cave, goes on to say, “Another pioneer of research into the psychology of free will, Roy Baumeister of Florida State University, has extended these findings. For example, he and colleagues found that students with a weaker belief in free will were less likely to volunteer their time to help a classmate than were those whose belief in free will was stronger. Likewise, those primed to hold a deterministic view by reading statements like “Science has demonstrated that free will is an illusion” were less likely to give money to a homeless person or lend someone a cellphone.” “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.” As Jung, Einstein, as well as Hume observed, right and wrong are beyond the scope of scientific inquiry. So why should “Will be any different. What strikes me is that the academics are taking an abstraction – the concept of “will” totally encapsulated as an arbitrary abstraction and taken it out of context of human consciousness and human life. Stephen Cave points out that, “Some scholars argue that we should think about freedom of choice in terms of our very real and sophisticated abilities to map out multiple potential responses to a particular situation. One of these is Bruce Waller, a philosophy professor at Youngstown State University. In his new book, Restorative Free Will, he writes that we should focus on our ability, in any given setting, to generate a wide range of options for ourselves, and to decide among them without external constraint.” “Waller believes his account fits with a scientific understanding of how we evolved: Foraging animals—humans, but also mice, or bears, or crows—need to be able to generate options for themselves and make decisions in a complex and changing environment. Humans, with our massive brains, are much better at thinking up and weighing options than other animals are. Our range of options is much wider, and we are, in a meaningful way, freer as a result.” “Waller’s definition of free will is in keeping with how a lot of ordinary people see it. One 2010 study found that people mostly thought of free will in terms of following their desires, free of coercion (such as someone holding a gun to your head).” Of course, when it comes to spirituality, "Spirit or "God" it is similarly impossible and similarly people value spirit while academia does not. But of course, unlike the studies of Will - to my knowledge - subjects were never asked why they thought spirit or spirituality is important. In fact, to my knowledge no one asked what possible function the concept of Spirit – or God - could possibly play in human consciousness - which could possibly have various "real" functions as it were. The bottom-line argument is that when you take a belief and turn it into an abstraction and then completely disconnect it from the real-world life circumstances of a person, it becomes basically “irrelevant” in many ways. The same is true for spirituality. Reflections and Commentary Abstractions, Quantification and Materialism John Bargh, a research and psychologist of the unconscious, observes, “When I was about twelve years old, we had a big family reunion and I decided to bring a tape recorder so we’d have a recording of our grandparents and uncles and aunts and cousins for posterity. I come from a large extended family so it was a really noisy room. During the gathering, our grandma sat on the couch and told some great stories in the middle of all other conversations. We listened and enjoyed all of them, and a few days after the reunion, we went back to listen to it again. What a disappointment! Just noise, noise, noise, a million people talking at once and no way to pick out her voice from the other people talking, even though we heard her so clearly at the time. We quickly figured out that we hadn’t noticed the background noise because we had been so captivated by our grandmother’s stories. We’d filtered out what everyone else was saying. The actual, physical sounds in that room at the time, without the mind’s built-in filters, were there on the tape recording.” From my forty years of experience with psychiatrists and psychologists I can tell you flat out they never heard a single word I said. In fact, in forty years whenever I told my “What a nightmare – Mustard seed story” which is documented (notarized with a FOIPA stamp) not one said a single word – nothing – which si conditioning. They block – or filter - it out. The psychologists and psychiatrists I encountered were simply not objective – at all! (p. 111 Before you know it) Addendum I: Relevance: Low rate of school. Shootings in the Philippines Ryan General – in his article – observes, “However, the school shootings that occur in the U.S. has never happened in the Philippines. The only reported case of gun violence in a Philippines school involved a cop with a grievance towards a teacher. While he did fatally shoot four teachers, this incident just so happened to take place at school instead of the school being the main target.” (Why the Philippines, With No History of School Shootings, Wants to Put Police on Campuses Ryan General August 21, 2019 https://nextshark.com/philippines-school-shootings-police...) One exception was the Ateneo de Manila University shooting – which occurred after Ryan General’s article. “On July 24, 2022, a mass shooting took place at the Ateneo de Manila University in Quezon City, Metro Manila, Philippines, leaving three people dead and three others injured, including the assailant. The attacker, identified as Chao-Tiao Yumol, successfully targeted former Mayor Rose Furigay of Lamitan, Basilan, who was at the university to attend her daughter's graduation.” An important point of information is that the motive of the attacker was definitely political. The article goes on to say, “While homicide rates are high in the Philippines, mass shootings – particularly school shootings – are not common. However, politically-motivated crimes are prevalent.” (Wikipedia) I would seem readily apparent that the low rate of school shooting would be even more relevant and striking because of the high rate of political violence. As a point of information, I would highlight the statistics about school shootings. “The CNN research identified 288 school shootings between January 2009 and May 2018 in the U.S. By comparison, CNN found Canada and France each had two, Germany had one, and Japan, Italy and the United Kingdom had none. Based on those numbers, the U.S. had 57 times more school shootings in that time period than the other G7 countries combined.” Addendum: Death is Superstitious Nonsense: Major Methodology Flaw - Narrative Explanation of the Definist fallacy–Maladaptive Stereotype that “All spirituality is unreal” Preface: Response from the American Civil Liberties Union regarding my complaint about Kaiser Permanente which focuses on their condoning the Definist Fallacy- Maladaptive stereotype that "all spirituality is unreal" Email from the ACLU: Thank you for clarifying Charlie, I will forward this to our intake department and they will be in touch if they can assist you. Please allow 4-6 weeks at a minimum to review your case. Thank you, ACLU- DC (American Civil Liberties Union) Not that I am bitter, but I get an “interested” response from the ACLU – and I get squat from my alma mater at the College of Wooster. (not that I am bitter – lol) Death is Superstitious Nonsense: Major Methodology Flaw - Narrative Explanation of the Definist fallacy–Maladaptive Stereotype that “All spirituality is unreal” I include this because I feel the Definist Fallacy – Maladaptive Stereotype that “All spirituality is unreal” is A Major Methodology problem that causes widespread “crooked thinking – to use Supreme Court Justice Rehnquist’s terminology. I have some fairly well documented transcendental spiritual experiences and I encounter the maladaptive stereotype that “Spiritual psychic experiences are automatically and necessarily mental illness” That is false! In fact, J.E Kennedy observes that “Very little research has been aimed at investigating the overall effects of paranormal experiences.” - J. E. Kennedy (An Exploratory Study of the Effects of Paranormal and Spiritual Experiences on Peoples' Lives and Well-Being J.E. Kennedy and H. Kanthamani [Original publication and copyright: The Journal of the American Society for Psychical Research, 1995, Volume 89, pp.249-265.]) From my research I would have to agree with that statement 100%. In my research on people who have spiritual-psychic experiences, “people” are conspicuously absent. Death is superstitious nonsense: A Narrative Explanation Not long 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…, following the logic of the materialist argument 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. 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.” One source cited an example of a Definist fallacy would be the statement that the contender’s arguments are “crackpot theories” – leaving no room for intelligent discussion. 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 is not that uncommon, in my experience), I was like – “Prove God???Are you crazy?” Morals are Superstitious Nonsense Are Morals Superstitious Nonsense? Conversations on FB science groups FB is different from LinkedIn but I have had difficulties with Linkedin as well. FB science, philosophy and psychology groups can only be described, in my view – when it comes to spirituality – especially transcendental spirituality as horrifically sick, ignorant and abusive. In response to rather generic posts I get sick and abusive comments - like "mental illness", Santa clause. or the classic response I got from a “neuroscientist” on a neuroscience FB group, “All spirituality is about “Giant Cosmic Parrots” - etc., etc. A good illustration would be a post about body-mind-spirit on an anthropology group. The essay quoted Dr Harold Koenig, a well-known medical researcher and described the early cultures of Hawaii and Polynesia and in early Native American culture. A comment by a member of the group asked, "When are you going to stop posting "woo?" [s**t] That as the last post to Anglo-American FB groups. As appoint of information - All of these comments are “assault” by Cornell’s legal definition. In a sense, I conducted a field research study on “FB science, psychology, and philosophy” groups. One post to philosophy and science FB groups posed this question - "Should a scientist review studies of peoples' spirituality before rendering judgment on spiritual people?" I listed five or six meta-analyses at the bottom. For example, Andrew Bolesworth stated unequivocally that he wasn’t going to even look at the studies because he already knew it was all about “magic and fairies.” Andrew Bolesworth "So, and this applies to Fairies also, until there is a reason to believe something exists, nobody wants to waste time looking for it, except those who believe on prejudice (prejudice being an exact synonym for Faith). He went on to say that “No one is an expert on something they can't demonstrate to be anything more than a concept.” Hmmm, - like "hope, true love, art, freedom" – huh. I was shocked by how often I encountered that particular response in FB science groups Since Bolesworth kept emphasizing “physical reality,” my answer to Bolesworth was “People are a physical reality.” You can study people day-in and day-out. You can’t measure love – but no one tells you love is superstitious nonsense. Einstein, Hume and other scientists emphasize that good and evil are beyond the scope of science. That the “ought” is distinct from the “Is” as Hume explained it. Yet, no one says morals are “superstitious nonsense.” It is the Definist Fallacy – Maladaptive Stereotype that “All spirituality is unreal” that produces that reaction. What is scary is that these “materialist psychos” – like Evans at Kaiser Permanente - actually believe that their ignorance is fully backed by “science” – totally. Academic-Materialist Analyses are “severely restricted and limited!” Another Methodology Issue – The quantification question 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.” It is mindboggling, that 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, dreaming. true love, awe-wonder, freedom, ideals, justice, - not to mention death. Unconscious Influences: Stereotypes There is a consensus among the research into Unconscious Processes that the Unconscious is the work horse of the human mind and that the conscious processes have limited capacity. The unconscious processing abilities of the human brain are estimated at roughly 11 million pieces of information per second. Compare that to the estimate for conscious processing: about 40 pieces per second. As Bargh observes “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.” Bargh’s Synopsis of Unconscious Processes: I. The Lion’s Share: 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.” A. “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. B. Three other major influences [ 4} Mental categories are absolutely essential for simplifying and understanding the information-rich environment, {5} The express link between perception [of the environment] and action likely exists for a good adaptive reason, {6} “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. { II. A pivotal concept in understanding human consciousness: “The idea that social perception is a largely automated psychological phenomenon is now widely accepted.” If you think of how much information of social interactions is available that makes sense. Even in basic exchanges between two people involve a lot of information such as tone of voice, body language, hand gestures, and facial features which studies show convey a lot of information. Then there is social context and circumstances. Plus, there are theory of mind processes which process information about the intentions of another person. II. Pervasive Unconscious Influences Bargh emphasizes the pervasive influence of unconscious influences in various and diverse circumstances. Bargh unequivocally states: “Imagine for a moment that you are a psychology professor who does experiments on conscious awareness. You keep finding that your subtle manipulations of people’s judgments and even behavior are successful –causing your experimental participants to like someone or to dislike that same person, to feel happy or sad, to behave rudely or with infinite patience. However, none of your participants have a clue as to what caused them to feel or behave.” The Unbearable Automaticity of Being, John A Bargh & Tanya L. Chartrand - p. 462 July 1999 American Psychologist) Peer Reviewed Critique of Materialism Endorsed by Four Very Prominent Psychologists and Medical Researchers – dating from 2017-2018 with well over 10,000 views and Zero Criticisms (between academia.edu, LinkedIn and FB science groups [before I stopped posting on FB] 1. Dr. Paul Wong, Professor Emeritus of Trent University edited two large volumes of The Human Quest for Meaning 2. Dr. Harold Koenig, a medical doctor-psychiatrist, a well published and very well-known author and researcher stated about this article: "Charlie – makes perfect sense to me, 3. Dr. Stephen Farra: Columbia International University Emeritus "Definist Fallacy (leading to a closed Materialism) is spiritual poison, and has hurt us all 4. Stefan Schindler, an award-winning author, and retired psychology-philosophy professor The U.S. Department of Justice accepted my complaints submitted in 2021 The U.S. Department of Justice accepted my complaints # 83404-WLP, 83404; 95500, 91650, 91569, 90778 – They explained in detail how the Definist Fallacy causes serious misunderstandings and cause prejudices, misunderstandings, and outright ignorance at times. The complaint was filed against Kaiser Permanente – who had basically told me – to take my beliefs and go screw myself. I filed 5 or internal complaints with KP stating how offensive I find their acceptance and approval of a fallacy which is a destructive maladaptive stereotype if there ever was one. In retrospect it appears likely that the DOJ accepted my complaints because my critique of materialism is endorsed by four prominent psychologists: the world known medical researcher Dr Harold Koenig from Duke, Dr Paul Wong, and Dr Stephen Farra, and religious scholar Stefan Schindler. That was back in 2021, so it seems nothing will be done. That being said, the DOJ would not accept complaints unless there was a valid question. For the record, email I received from the DOJ: "Dear Charles Peck Jr, You contacted the Department of Justice on July 1, 2021. Your report number is 83404-WLP. The Civil Rights Division relies on information from community members to identify potential civil rights violations. The Federal Bureau of Investigation and other law enforcement agencies are investigating for the Division. Therefore, you can contact your local FBI office or visit……… Assault by Kaiser Permanente staff Assault: “Reasonable apprehension” in the context of assault, refers to the victim’s reasonable belief that the act will lead to imminent harmful or offensive contact.” (Cornell legal) Reply from Kaiser Permanente: Sr Director Evans suspended my rights to KP services for abusive conduct. The top listed abusive message by Director Evans - literally: “December 8, 2022 I felt that the acceptance of the Definist fallacy and your refusal to acknowledge my rights and beliefs as extremely offensive” I even filed a complaint with the DOJ [which I sent them but they never read apparently] which was accepted. My position is endorsed by Dr. Koenig, Dr Wong, and Dr Farra, and Stefan Schindler" That is the whole story there – Materialists – which dominate in certain fiel;ds like psychiatry and mainstream psychology simply don’t care at all – the hypocrites – when it comes down to it – simply do not have any respect at all for spiritual people. Psychiatry has no training or education in people who have spiritual or spiritual-psychic experiences There are some schools of thought – such as Existential – Positive Psychology – logotherapy and pastoral schools of thought as well as Jungian school of thought - which are receptive – but mainstream psychologists – for the larger part - are not objective even though they swear they are. As Viktor Frankl and Muzafer Sherif pointed out schools of thought and disciplines are separate and disconnected. Psychiatrists – as Dr Stacey Neal (Johns Hopkins – explained – have no education or training in people who have spiritual experiences. In my forty years of experience, I would say psychiatrists – that I personally have encountered - are Know Nothing Close-Minded Bigots. Very little research has been aimed at investigating the overall effects of paranormal experiences “Very little research has been aimed at investigating the overall effects of paranormal experiences.” - J. E. Kennedy (An Exploratory Study of the Effects of Paranormal and Spiritual Experiences on Peoples' Lives and Well-Being J.E. Kennedy and H. Kanthamani [Original publication and copyright: The Journal of the American Society for Psychical Research, 1995, Volume 89, pp.249-265.]) From my research I would have to agree with that statement 100%. In my research on people who have spiritual-psychic experiences, “people” are conspicuously absent. I read an article which said new training for psychiatrists was being considered. I wondered – what exactly could they possibly use as a training manual?? I have not come across anything I would remotely consider as decent training manual as yet. Standard Medical Guidelines For the record – standard medical guidelines: “Studies have shown that addressing the spiritual needs of the patient may enhance recovery from illness. Discerning, acknowledging, and supporting the spiritual needs of patients can be done in a straightforward and noncontroversial manner. Furthermore, many sources of spiritual care (eg, chaplains) are available to clinicians to address the spiritual needs of patients. Mayo Clin Proc. 2001;76:1225-1235 Basically, “proper” medical guidelines indicate that some minimal respect be allowed where spiritual beliefs are concerned. As a point of information, I have ulceritis colitis and my current doctor believes my diarrhea is stress related. I have had chronic diarrhea – big time – sicne I have tried to deal with Evan’s s**t – and that is exactly what it is – s**t. And yes I am bitter about the fact that I have valid questions – which are being deliberately suppressed by psychologists and psychiatrists – and the ignorant close minded bigots at the College of Wooster refuse to dela with these questions – when the ACLU at least looks at the issue. An Ironic Jungian Hypocrisy: is Compassion a Matter of Opinion? Jung's Mars Prophecy and Extreme Escapism A journalist's question to Carl Jung: Do you think that, in twenty years, anyone will care about the spirit of symbols, fully in the era of interplanetary journeys, with the Sputniks, the Gagarins, and the Shephards? Will not the spirit come to appear passé? Dr. Jung smiles cunningly and states: “Sooner or later man will have to return to himself, even if from the stars. All this that is happening now is an extreme form of escapism, because it is easier to reach Mars than to find oneself. If man doesn’t find himself, then he faces the greatest of dangers: his own annihilation. On February 18, 2021, five days ago, this was a highlight in international news: "The new NASA Mars rover, Perseverance, lands on the Red Planet on February 18, 2021—and we'll be following every step of the way. Adding to our rich history of working with NASA and covering their planetary exploration missions, join us online for these free events celebrating and following Perseverance's landing and work on Mars." (https://www.exploratorium.edu/) So, here we are – exactly as Jung predicted. As I point out later, “we” have no proper categorization of types of spirituality. As I point out also is that what little research and studies have been done are kept out of the hands of mainstream psychology – which is a main reason why a number of psychologists and neuroscientists have incredibly twisted ideas about spirituality – because they know nothing about people who have spiritual experiences. On a neuroscience FB site one neuroscientist talked about “Giant Cosmic Parrots!” So - “We” have a science of psychology that – for better row rose – has been shaped by a fallacy – literally. And there is no doubt in mind that “we” now face our “greatest of danger” - our “own annihilation.” When Jungians Undermine Prosocial Values: Is Compassion a matter of opinion How pervasive is the influence of the maladaptive stereotype? – Very Pervasive in American culture What happened is I wrote an essay about the spirituality of compassion and my then Jungian analyst Cook-Deegan responded that “All spirituality is a matter of opinion!” – which is derived directly from the Definist fallacy – maladaptive stereotypes – that “All spirituality is unreal – and thus a “matter of opinion. It became a breaking point with my family. I have PTSD and I perceived that as “life threatening” because if something as real world, creative, and fruitful as “compassion” is not real and “OK” – then “spirit” and spirituality does not exist – at all! I have PTSD and I went off the rails – and I yell and cuss. I did cuss, true. That argument broke my family up. My read of what happened is that it was the compassion issue – it was the fact that I “dared” to question materialism. Like Evans at Kaiser Permanente – they are “indoctrinated” via the Unconscious maladaptive stereotype “That all spirituality is unreal – because it can’t be quantified – which is false. Materialism as an ideology is horrifically intolerant. Actaully my position was correct. Compassion is NOT a matter of opinion – it is a scientifically documented fact. Spirituality of Compassion: ‘Love your neighbor as yourself.” 1. “Compassion for others and social support have survival value and health benefits…. (The Oxford Handbook on Compassion: p. 171) 2. "Our findings argue that spirituality—above and beyond religiosity—is uniquely associated with greater compassion and enhanced altruism toward strangers." (The Social Significance of Spirituality Laura R. Saslow et al), 3. "religiosity and spirituality were associated positively with compassionate love both for close others (friends, family) and for humanity (strangers)." (Compassionate love......, S. Sprecher 4. “Even bacteria are more reproductively successful in the presence of others of their own species.” 5. Estimates of volunteer [compassionate] caregivers vary from 30 tom 70 million Americans: “Approximately 43.5 million caregivers have provided unpaid care to an adult or child in the last 12 months. [National Alliance for Caregiving and AARP. (2015). Caregiving in the U.S.] Of course, historically, of course, there is Mother Teresa and Dr Sweitzer 6. Empathy Studies indicate that empathy is genetically inherited in some circumstances: The genetic and environmental origins of emotional and cognitive empathy: Review and meta-analyses of twin studies Lior Abramsona Florina Uzefovskyb Virgilia Toccacelic Ariel Knafo-Noama When Jungians aren’t Jungian: I have become increasingly cynical about Jungian objectivity – this essay was rejected by two different FB Jungian groups – most recently, both happened to be French. On Academia.edu, Gordillo threw me out of a discussion when I brought up academic fallacies, false premises and maladaptive stereotypes. Long ago I asked Juliano, a leading Jungian in certain circles for his views on the Definist fallacy – which is pretty straightforward and he refused to answer. Many psychologists today seem to think human consciousness is their personal toy. The question on fallacies is about true or false and right to wrong – or as the 104-page article on Supreme Court rulings observes – about “crooked thinking” Footnote: Definition of Assault by Cornell legal institute Assault is generally defined as an intentional act that puts another person in reasonable apprehension of imminent harmful or offensive contact. No physical injury is required, but the actor must have intended to cause a harmful or offensive contact with the victim and the victim must have thereby been put in immediate apprehension of such a contact. “Intention” in the context of assault, means that the act is not accidental, but motive is immaterial. It does not matter if the goal of the tortfeasor was merely to scare the victim or if the act was meant as a joke. The tortfeasor need not have intended for the contact to be harmful or offensive, only to have intended the actual contact. “Reasonable apprehension” in the context of assault, refers to the victim’s reasonable belief that the act will lead to imminent harmful or offensive contact. The victim does not need to prove fear, only that they were aware that such a contact might occur. If the victim and the tortfeasor do not know each other, then the legal standard is what an ordinary reasonable person under the same circumstances as the victim would have believed. If the victim and tortfeasor have special knowledge of each other, this special knowledge may be considered when determining whether the victim’s apprehension was reasonable. Link to profile on academia.edu https://independentscholar.academia.edu/CharlesPeckJr At the bottom of the barrel: Synopsis of 40 years of personal spiritual-psychic experiences: "How can I show you Zen unless you first empty your cup." A university professor went to visit a famous Zen master. While the master quietly served tea, the professor talked about Zen. The master poured the visitor's cup to the brim, and then kept pouring. The professor watched the overflowing cup until he could no longer restrain himself. "It's full! No more will go in!" the professor blurted. "This is you," the master replied, "How can I show you Zen unless you first empty your cup." A. I have four documented dreams and two undocumented dreams - all with consistent and reasonable interpretations that I list here: (1) a dream centered on Pakistan and nuclear war. (2) A Hybrid Dream-Perception: Precognitive "Tag" (i.e., a central action with one or two details) of the "incel" terrorist in Canada in late April, 2018. (3) Dream about Libya (2-26-2019), (4) Synchronicity with Strasburg, France attack - dream (9-19-20) + undocumented (5) Dudayev Dream (6) Fredericksburg bomb (civilian) B. Highlights from forty years of waking experiences waking perceptions (1) my recent 10-30-20 email to FBI agent McElwee warned of a "domestic terrorist" threat referring to a "bomb" as the weapon. which is related - of course - to the Nashville bombing on Christmas day 2020 (2) My very detailed, specific, and notarized warning to the FBI on October 18, 1981 of an impending attack by the then active Weathermen terrorist group. Some [accurate] details are: group, fabricating bombs, money, women, 22 put together, New York, death, as well as the terrorist weathermen's manifesto. (3) A very brief (phoned in) warning to the FBI before the assassination attempt on president Reagan (4) I called the CIA before 9/11 An important point of order would be that nearly all of my experiences would easily fit into a category parallel to the alarm calls of animals. As Jean MacPhail, a scholar, author of A Spiral Life and a former fellow in neuropathology at Harvard University, observed, ‘My experiences are very unique!’ – in part because they relate to events outside myself, as well as being consistent with reasonable interpretations, as well as being - relatively speaking - well documented. My experiences as “alarm calls” are also consistent with Daryl Bem’s successful repeated experiments on precognition. In 2016, an article about a meta-analysis of Daryl Bem (et al) very successful precognitive experiments states that "When Bem’s own experiments are included, the complete database comprises 90 experiments from 33 different laboratories located in 14 different countries. A total of 12,406 individuals participated in these experiments." The article goes on to say that the results showed that the experimental design focused on sex [instinctual] was by far outperformed the other designs. (A Summary of “Feeling the Future: A Meta-analysis of 90 Experiments on the Anomalous Anticipation of Random Future Events by Bem, Tressoldi, Rabeyron & Dugga) 1981 documented, very detailed warning to the FBI of impending Weathermen terrorist attack Miracles are a matter of perspective For perspective: I walked into an FBI office on October 18, 1981 - with no real prior experience and not a stitch of documentation to support my beliefs. For the record I had never heard of the Weathermen. My entire knowledge of the Students for Democracy organization - of which the Weathermen was a splinter group - is the fact that a friend of mine - back in the 1960's told me his brother was a member of the SDS. Miracles are a matter of perspective. I walked into the Toledo, Ohio with a wild - and even wacky - stream of consciousness that at first glance [second glance as well] appears like the utter ravings of a madman. It was a stream of consciousness and some of the lines were "monkey screams," "snake hiss," "exorcism," "Fight Hard Die Well!" So, in a sense, the miracle - for me - was that I walked into an FBI office with what appeared to be the utter "ravings of a madman"............ and walked out without the FBI throwing a net over me and hauling me off to the nearest asylum. Precognitive details, for me are trivial compared to the miracle of being able to walk out of the office after presenting to them what appears to be the ravings of a madman - and walked out in one piece, so to speak. Of course, it does help that - to my knowledge, there are no federal laws actually prohibiting insanity - that being insane is perfectly legal. I walked into the FBI office, sat down with an agent briefly. I pointed out a couple of lines to the FBI agent in the tiny cubicle in the Toledo, Ohio office - there are only a like three straight forward line in the entire stream of consciousness. When I got to the line of "New York" or "Miami," I asked the FBI agent who was seated across from me in one of the cubicles at the Toledo, I asked which he thought it would be - instantaneously the FBI agent retorted angrily, "How the Hell would I know! It is your dream!" The FBI agent clearly didn't believe in psychic - but he played the role of an FBI agent and asked several questions - like about the timing. I told him that my birthday came to mind - October 23 - which turned out to be just a couple days off. Quite a lot - like telephone telepathy seems to work via the process of association ("birthday" was produced by association with my own framework of reference." Anyway, even though I consciously did not believe in psychic, spirt, prophecy or anything remotely spiritual at the time, there I was - sitting down and pointing out the only three lines in the "What a nightmare" that made any sense, to the FBI agent. I went over it calmly with the FBI agent - walking out without them throwing a net over you - and then it turns out to be the longest written-documented warning-prediction in history (written documents are like hens’ teeth - Nostradamus only had 4-line quatrains) stream of consciousness, and the only one at the time (prior to 9/11) about terrorism. For the record, in documented history, there are only 7 or 8 documented warnings about assassination. Analysis Comparatively speaking - as I mentioned before - the "Mustard Seed-What a nightmare" spiritual-psychic experience, which happened on October 18, 1981 is an exceptionally detailed spiritual precognitive warning. Some of the details in the precognitive stream of consciousness which turned out to be accurate are: 1. group, 2. fabricating bombs, 3. money, 4. woman, 5. 22 were assembled, 6. New York, 7. death, as well as the 8. weathermen terrorist manifesto. Two days after I talked to the FBI agent, Katherine Boudin, a former leader of the notorious Weathermen terrorist group (now called Weather Underground), was arrested after a shootout with the Nyack, New York police force which had 22 officers. The shootout resulted after a chase which started with the botched robbery of a Brink’s armored truck. Bomb making materials and plans were found in the terrorists’ apartment. “Fabricating bombs” was an incredibly precise description since none had been made but it looked like they were working on them. The New York Times quoted the Weathermen manifesto: “We are the incubation of your mothers’ worst nightmares.” The “What a nightmare” warning stated “Time is at hand! Time is at hand, and Angels said. “Fight Hard, Die Well! A prophet spoke.” It could be argued that the “Time is at hand” stated twice symbolizes the two policeman who were killed, while the prophet’s statement symbolizes the one Brink’s guard who was killed. Besides these explicit details, as with much of historical prophecies, there appears to be some symbolic and metaphorical synchronicities in the "Mustard Seed" precognitive stream of consciousness. The statements, “Time is at hand! Time is at hand, Angels said.” - and - “Fight Hard, Die Well! A prophet spoke!” match the deaths of the two policemen ("Time is at hand" - twice by an angel) and the death of one Brink's guard (“Fight Hard, Die Well” a prophet spoke). Of course, angels could be said to outrank prophets same as policemen outrank Armored car guards. That kind of precise detail of identifying - albeit metaphorically - specific people or types of people who would be prominent in the event is quite literally "unheard of" in the long centuries of documented historical precognitive warnings-predictions. Besides referring to angels, prophets, nuns, at the end I concluded with a statement about the "Mustard Seed." In the Gospel of Matthew, the parable of the Mustard Seed says, "The Kingdom of Heaven is like a grain of mustard seed, which a man took, and sowed in his field; which indeed is smaller than all seeds. But when it is grown, it is greater than the herbs, and becomes a tree, so that the birds of the air come and lodge in its branches." (Matthew 13:31–32) I must confess, I have never been able to completely grasp and fully comprehend the Mustard Seed Parable. I'm not sure exactly how Christ meant the Mustard Seed Parable and the concept of Kingdom of Heaven - as a state of mind, as a spiritual truth, or as a transcendental reality - or all three. This passage may be right on target, as it were: Mark 4:26-29 And He was saying, "The kingdom of God is like a man who casts seed upon the soil; and he goes to bed at night and gets up by day, and the seed sprouts and grows--how, he himself does not know. "The soil produces crops by itself; first the blade, then the head, then the mature grain in the head." Perhaps the Holy spirit because it is transcendental is, by metaphor, out of sight and below ground, but when meaning and creativity flower then the human fruit is produced. In light of the rather exceptional transcendental aspect and spiritual essence of the "What a nightmare" - or Mustard Seed - transcendental spiritual experience, my sense of it would be that the transcendental spiritual aspect might give the Mustard Seed Parable Archetype, a certain collective spiritual Truth or energy. Mustard Seed Both Islam and Judaism and Christianity the mustard seed is connected to the kingdom of God and faith The Prophet Muhammed (Allaaahu ‘alaihi wasaliam) said: “on the Day of Resurrection I will intercede and say, ‘o my Lord! Admit into Paradise (even) those who have faith equal toa mustard seed in their hearts.’” Sahih Al-Buhari Volume 9, Hadith 600 As Salaamu Alaikum! Mustard seed (2) Khardal (خردل ) means mustard. Its seed has been mentioned twice in the Quran: 1. And We shall set up balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, we will bring it. And Sufficient are We as Reckoners. [21:47] 2. O my son! If it be (anything) equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Subtle (in bringing out that grain), Well-Aware (of its place). [31:16] Mustard Seed Parable in context of the Synthesis Consensus of Viktor Frankl, William James and Carl Jung 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. In a remarkably parallel viewpoint William Gould observes that Viktor Frankl, who also believed human beings have "spirit," argued that "Meaning analysis is based on three essential premises: the freedom of will; the will to meaning, and the meaning of life." (p.42 Frankl: Life...) Here again “Spirit” appears to be moderated or influenced by both “life” and “will” – so the over simplistic statement that “spirit creates meaning and a sense of reality has several other significant forces influencing it. Viktor Frankl: Paul Wong elaborates on Viktor Frankl's views regarding the nature and characteristics of spiritual or noetic (from nous)processes in the mind "in the following quotation: "The noetic (spiritual, specifically human) dimension contains such qualities as our will to meaning [Frankl's central concept of the human being'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. 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) (p.156) Also, Paul Wong notes that, like many other modern-day existentialist and positive psychologists, “Park (2007) regards religion and spirituality as meaning systems.” (p. 156) One could infer then that like Frankl, Park would agree that spiritual processes would be involved in meaning creation. William James: “They [abstractions (symbols) and spiritual emotions-experiences] determine our vital attitude as decisively as the vital attitude of lovers is determined by the habitual sense, …… They are convincing to those who have them as any direct sensible experiences can be, and they are, as a rule, much more convincing than results established by mere logic are……if you do have them, and have them at all strongly, the probability is that you cannot help regarding them as genuine perceptions of truth, as revelations of a kind of reality [my underlining] which no adverse argument, however unanswerable by you in words, can expel from your belief" is what William James emphasizes in his classic work, originally published in 1902, The Varieties of Religious Experiences. (P.47) William James goes on to say that religious experiences and spiritual experiences create and generate a “sense of reality” (p.48) A Dark Place. My cousin died on Pan Am 103. I don't talk about it much, Pan Am Flight 103 (PA103/PAA103) was a regularly scheduled Pan Am transatlantic flight from Frankfurt to Detroit via a stopover in London and another in New York City. The transatlantic leg of the route was operated by Clipper Maid of the Seas, a Boeing 747 registered N739PA. Shortly after 19:00 on 21 December 1988, while the aircraft was in flight over the Scottish town of Lockerbie, it was destroyed by a bomb that had been planted on board, killing all 243 passengers and 16 crew in what became known as the Lockerbie bombing. Large sections of the aircraft crashed in a residential street in Lockerbie, killing 11 residents. With a total of 270 fatalities, it is the deadliest terrorist attack in the history of the United Kingdom, as well as its deadliest aviation disaster ever.” Wikipedia Memories resurface from time to time - very fragmented – mostly it is all kind of foggy, to be honest. Of one thing I am sure - that I did in fact call Secret Service intelligence before it happened. But it is like having a piece of a broken glass - you know there was - in reality - a glass - but exactly what the glass is or was – I don’t know. 10-6-20 Email sent to FBI agent McElwee – Pan Am 103 – for the record For some reason I remembered it yesterday. Out of curiosity I googled Pan Am 103 and found an article dated October 6, 2020 Syracuse University’s 2020-21 News: “Remembrance and Lockerbie Scholars are currently hosting the first Remembrance activity of this academic year.” The article stated: “Thirty-five empty chairs have been placed in the area stretching from the Place of Remembrance to the Hall of Languages. The seats are arranged in the formation of the seats on Pan Am Flight 103 that the 35 Syracuse University students they represent were sitting in for 38 minutes, up until the exact time the Pan Am 103 bombing occurred on Dec. 21, 1988, over Lockerbie, Scotland. Of course, when I sent that email to FBI agent McElwee I had no idea that this remembrance took place. It was a synchronicity that clearly wasn’t random. Reasonable Belief II. Reasonable Beliefs: Categorizing unusual experiences as unusual. What many people don't understand is that consistently studies show that somewhere between 1/3 to 1/2 of people have experiences - and as Park and Paloutzian observe, there is a "normalcy" to spiritual-psychic experiences. Furthermore people - at times - lose their common sense and often get lost in abstractions. Common sense would dictate that the brain processes unusual experiences as "unusual" - pretty amazing.... huh? When people get into abstractions, they often lose sight of common sense understanding and sound judgment. Studies and experiments that have established that the "categorization" process is a very important process in the human mind and the categorization process is both well-known and well-proven in psychology. William James goes on to say that religious experiences and spiritual experiences create and generate a “sense of reality” (p.48) Jung said pretty much the exact same thing actually - that an individual’s experiences shape a person's reality. The synthesis consensus of Viktor Frankl, Carl Jung, and William James has three characteristics 1. "spirit, spiritual processes, and religious beliefs create meaning, a sense of reality - and ultimately Reality, and Truth. 2. Tolerance: That different experiences create different worldviews and understandings 3. Spiritual symbolism generates emotional energy 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. Perspective: The Absolute Truth [God, Transcendental Intelligence] is Beyond Comprehension St. Gregory of Nyssa states, “According to the true words of the Lord [Mt 5.8, the pure in heart will see God. They will receive as much as their minds can comprehend. However, the unbounded incomprehensible divinity remains beyond all understanding.” (SoS J.246 & M.941, p.161) The early Christian mystic Dionysius the Areopagite mirrored St Gregory of Nyssa, when he states, “I said in my Theological Representations that one can neither discuss not understand the One, The Super unknowable, the Transcendent, Goodness itself….”! Lastly, there are no whole truths: all truths are half-truths. It is trying to treat them as whole truths that plays to the devil. - Alfred North Whitehead Addendum II When logic and proportion fallen sloppy dead Jefferson Airplane – artists often imitate life – sometimes unconsciously, unwittingly When logic and proportion Have fallen sloppy dead And the White Knight is talking backwards And the Red Queen's off with her head Remember what the dormouse said Feed your head The lyrics from the Jefferson Airplane White Rabbit song are hauntingly prophetic – likely a read of meaning in the academic materialist world that we live in – long before Sheldrake who observed “The atheist ideology found a powerful ally in materialist science, which by the end of the nineteenth century, portrayed a purposeless, unconscious, mechanical universe where humans, like all life, had evolved without purpose or guidance. In this godless world [devoid of spirituality], humanity would take charge of its own evolution, bringing economic development, brotherhood, health, and prosperity to all mankind through progress.” (p.157) Sheldrake goes on to say “The rising influence of mechanistic science accelerated this process from the seventeenth century onward. God was removed from the workings of nature, now seen as inanimate, unconscious, and mechanical, functioning automatically.” (p.155) -purposeless is the pivotal concept. I should add that I think it is telling that they got the conclusion wrong – instead of feed your head, it should have been feed your heart (spirit) Link to mini-essay - academia profile https://independentscholar.academia.edu/CharlesPeckJr
I. Präambel: Charles E Peck Jr – Link zum Profil von academia.edu – https://independentscholar.academia.edu/CharlesPeckJr Leistungsstatistiken Gesamtansichten 341.524 – in den Top 0,5 % – 1.354 Follower Zur Erinnerung: Dieser Aufsatz wurde vom College of Wooster blockiert: Zitat aus einer E-Mail vom College of Wooster: „Ihre Nachricht an alumni@wooster.edu konnte nicht zugestellt werden. Eine benutzerdefinierte E-Mail-Flussregel, die von einem Administrator bei livewooster.onmicrosoft erstellt wurde .com hat deine Nachricht blockiert. Schlimmes Zeug“ Ja, ich bin einer dieser verdammten Radikalen – soziales Bewusstsein ja – wie schrecklich Akademische Belästigung: Carole Cusack, eine führende Autorin und Soziologieprofessorin aus Australien, bemerkte: „Alles, was man tut, als Spam zu definieren, ist einfach inakzeptabel! Ich bin zu drei Vierteln Ire (der andere Großelternteil stammte aus Cornwall, also bin ich zu 100 % keltisch). " (Ich habe ihr gesagt, dass es gut ist, dass ich Ire bin. Es heißt, ein Ire sei nicht glücklich, wenn er nicht kämpft. Also ja, besser kann das Leben nicht werden.) Eine Liste von Aufsätzen, die von FB blockiert wurden – nach meinem besten Wissen handelte es sich bei allen um Essays zum Thema Spiritualität. – zeigt 18 von FB blockierte Aufsätze (ich habe das durch E-Mails dokumentiert) von Januar 2019 bis Juni 2020 Darüber hinaus wurden Beiträge von mir wegen Verstößen gegen „Gemeinschaftsstandards“ entfernt – viele davon werden von Doktoranden empfohlen – zum Beispiel mein Aufsatz „Eine tiefere Dimension“, in dem Dr. veröffentlichbar“ Das ist einer der Hauptgründe, warum ich auf die Philippinen gezogen bin. Ich habe beim US-Justizministerium Beschwerden wegen Belästigung und Diskriminierung eingereicht. Das US-Justizministerium hat meine Beschwerden angenommen. # 83404-WLP, 83404; 95500, 91650, 91569, 90778 – Sie erklärten ausführlich, wie der Definist-Irrtum zu ernsthaften Missverständnissen führt und manchmal Vorurteile, Missverständnisse und völlige Unwissenheit hervorruft. Die Beschwerde wurde gegen Kaiser Permanente eingereicht – der mir im Grunde gesagt hatte, ich solle meine Überzeugungen nehmen und mich selbst verarschen. Das war im Jahr 2021, es sieht also so aus, als ob keine Maßnahmen ergriffen werden – obwohl das DOJ die Beschwerden nie angenommen hätte, wenn es sich nicht um berechtigte Fragen gehandelt hätte. Materialistisches Dogma: Falsche Prämisse „Es gibt keine Gruppenpsychologie“ Fürs Protokoll: Ich habe Brian J McVeigh, einen renommierten Autor, Anthropologen und Experten für japanische Kultur, gefragt: „Wenn die sozialpsychologische Maxime „Es gibt keine Gruppenpsychologie“ eine Form von Extremismus ist, antwortete er auf meine Frage: Ja, „es gibt keine Gruppenpsychologie“ ist extremer Individualismus. – Brian J McVeigh Das steht natürlich im Gegensatz zum College of Wooster, das meine Frage und den folgenden Aufsatz blockiert hat II. Zusammenfassung: Soziales Bewusstsein auf den Punkt gebracht: „ In jeder dieser [Identitäten oder Rollen] ist implizites und tief verwurzeltes Wissen über angemessene Werte und Verhaltensweisen, Vorlieben und Abneigungen sowie Seinsweisen gespeichert.“ A. Der Löwenanteil: „Es werden drei Hauptformen der automatischen Selbstregulierung identifiziert: [1] eine automatische Wirkung der Wahrnehmung auf das Handeln, [2] die automatische Verfolgung eines Ziels und [3] eine kontinuierliche automatische Bewertung der eigenen Erfahrung.“ Basierend auf den gesammelten Beweisen kommen die Autoren zu dem Schluss, dass diese verschiedenen unbewussten mentalen Systeme den Löwenanteil der Selbstregulierungslast tragen und dadurch den Einzelnen in seiner aktuellen Umgebung festhalten.“ B. Mentale Kategorien sind für die Vereinfachung und das Verständnis der informationsreichen Umgebung unbedingt erforderlich, … C . Der ausdrückliche Zusammenhang zwischen der Wahrnehmung [der Umgebung] und dem Handeln besteht wahrscheinlich aus einem guten adaptiven Grund, beispielsweise der Schaffung geeigneter Verhaltensvorbereitungen ohne bewusste Führung und Überwachung. D. „Die Vorstellung, dass soziale Wahrnehmung ein weitgehend automatisiertes psychologisches Phänomen ist, ist mittlerweile weithin akzeptiert.“ Unsere Identitäten sind vielfältig – Mutter, Musikerin, Lehrerin, Yoga-Enthusiastin, NASCAR-Fan. In jeder dieser [Identitäten] ist implizites und tief verwurzeltes Wissen über angemessene Werte und Verhaltensweisen, Vorlieben und Abneigungen sowie Lebensweisen gespeichert. III. Das Unbewusste verarbeitet 11 Millionen Datenbits pro Sekunde Die unbewusste Verarbeitungsfähigkeit des menschlichen Gehirns wird auf etwa 11 Millionen Informationen pro Sekunde geschätzt. Vergleichen Sie das mit der Schätzung für die bewusste Verarbeitung: etwa 40 Teile pro Sekunde. Unsere bewusste Verarbeitungskapazität ist nicht unbedeutend, aber im Vergleich zum Ozean des Unbewussten ist sie eindeutig nur ein Rückhaltebecken. Und immer mehr Forschung deckt Fähigkeiten des Unbewussten auf, die sich der Vernunft entziehen. (Aus: Forbes: Ihr Gehirn sieht, auch wenn Sie es nicht sehen, 24. Juni 2013) Unbewusste Forscher sind sich einig, dass das Unbewusste das Arbeitstier des menschlichen Geistes ist. „Basierend auf den gesammelten Beweisen kommen die Autoren zu dem Schluss, dass diese verschiedenen unbewussten mentalen Systeme den Löwenanteil der Selbstregulierungslast tragen und dadurch den Einzelnen in seiner aktuellen Umgebung festhalten.“ Dies ist ein zentrales Konzept für das Verständnis des menschlichen Bewusstseins: „Die Idee, dass soziale Wahrnehmung ein weitgehend automatisiertes psychologisches Phänomen ist, wird heute weithin akzeptiert.“ Wenn man bedenkt, wie viele Informationen über soziale Interaktionen verfügbar sind, ergibt das Sinn. Selbst beim einfachen Austausch zwischen zwei Menschen sind viele Informationen wie Tonfall, Körpersprache, Handgesten und Gesichtszüge von Bedeutung, die Studien zeigen, dass sie viele Informationen vermitteln. Dann gibt es noch den sozialen Kontext und die Umstände. Darüber hinaus gibt es Prozesse der Theorie des Geistes, die Informationen über die Absichten einer anderen Person verarbeiten. Die physikalische Komplexität des menschlichen Gehirns ist für sich genommen erstaunlich – ohne die unzähligen Bedeutungen und sozialen Zusammenhänge im Leben und in der Welt überhaupt zu berücksichtigen. Mit etwa 100 Milliarden Neuronen und der nahezu astronomischen Zahl neuronaler Verbindungen, die sich auf mehrere Hundert Billionen synaptischer Verbindungen belaufen, kann das menschliche Gehirn riesige Mengen an Informationen verarbeiten – und das alles innerhalb von Millisekunden, da elektrische Signale mit Geschwindigkeiten von über 300 m übertragen werden 200 Meilen pro Stunde. Die Neurowissenschaft hat 360 verschiedene Regionen des Gehirns identifiziert. Als Faustregel haben neurowissenschaftliche Studien gezeigt, dass unterschiedliche Situationen dazu neigen, unterschiedliche Regionen des Gehirns zur Aktivität anzuregen, und in den meisten Fällen arbeiten unterschiedliche Regionen des Gehirns im Tandem mit anderen Regionen des Gehirns. Funk und Gazzanigna stellen fest: „Die moralische Neurowissenschaft ist ein kompliziertes und expandierendes Feld. Diese Übersicht fasst die wichtigsten bisher gewonnenen wissenschaftlichen Erkenntnisse zusammen. Moral ist eine Reihe komplexer emotionaler und kognitiver Prozesse, die sich in vielen Gehirnbereichen widerspiegeln ….. Die neuronalen Schaltkreise von Gehirnregionen, die an der Moral beteiligt sind, überschneiden sich mit denen, die andere Verhaltensprozesse regulieren ( Gehirnarchitektur der menschlichen Moral, Funk und Gazzanigna Aktuelle Meinung in Neurobiology 2009 19:678-681). Neurowissenschaftliche Studien von Musik zeigen den gleichen „Effekt“ – von Prozessen, die an der Musik beteiligt sind und mit der Sprache und anderen Gehirnregionen verbunden sind. Ein Neurowissenschaftler erklärte im Fernsehen seine MRT-Forschung, bei der es darum ging, die Position verschiedener Objekte im Gehirn abzubilden, und erwähnte, dass fünf verschiedene Regionen des Gehirns eines Probanden aufleuchteten, wenn ihm das Bild eines Hammers gezeigt wurde. Wie ich bereits erwähnt habe, gibt es im menschlichen Gehirn mehrere Billionen synaptische Verbindungen und der menschliche Geist ist unglaublich komplex. IV. Mentale Kategorien und soziale Wahrnehmung Mentale Kategorien sind für die Vereinfachung und das Verständnis der informationsreichen Umgebung unbedingt erforderlich. Die ausdrückliche Verbindung zwischen der Wahrnehmung [der Umgebung] und dem Handeln besteht wahrscheinlich aus einem guten adaptiven Grund, beispielsweise der Schaffung geeigneter Verhaltensvorbereitungen in der Umgebung Fehlen bewusster Führung und Überwachung. Innerhalb einer sozialen Gruppe ist es wahrscheinlicher, dass man harmonisch mit anderen Gruppenmitgliedern auskommt, wenn man sich gleich verhält, als wenn man „nicht synchron“ ist und sich anders verhält. Es macht also Sinn, dass die Standardverhaltenstendenz in einer Interaktion auf der Wahrnehmung dessen basiert, was die andere Person tut (bevor Sie es wissen). Bargh sagt, dass es „mentale Kategorien“ gibt, die größtenteils aus Stereotypen und Normen bestehen, die vielleicht eine Art „mentale und symbolische Abkürzung“ sind, die tatsächlich ein unbewusstes Bewusstsein und eine unbewusste Wahrnehmung schaffen würden, die fest mit bestimmten Verhaltens- und Handlungsumständen verknüpft sind . . Bargh fasst das Konzept der sozialen Wahrnehmung zusammen und stellt fest, dass „die Idee, dass soziale Wahrnehmung ein weitgehend automatisiertes psychologisches Phänomen ist, mittlerweile weithin akzeptiert ist.“ Viele Jahre der Forschung haben gezeigt, wie vielfältig Verhaltensweisen spontan und ohne Absicht im Hinblick auf Relevanz kodiert werden Merkmalskonzepte ……….und wie soziale Gruppenstereotypen automatisch aktiviert werden, wenn man nur die besonderen Merkmale eines Gruppenmitglieds wahrnimmt. Wahrnehmungsinterpretationen von Verhalten sowie Annahmen über das Verhalten eines Individuums auf der Grundlage der Zugehörigkeit zu einer identifizierten Gruppe werden wie jede andere Darstellung automatisiert, wenn sie häufig und systematisch bei Vorhandensein von Verhaltens- oder Zugehörigkeitsmerkmalen vorgenommen werden . eine Gruppe“ (Der unbewusste Geist John A. Bargh und Ezequiel Morsella). „Wie unser American Values-Experiment mit asiatisch-amerikanischen Teilnehmern gezeigt hat, können wir uns anders fühlen und verhalten, je nachdem, welcher Aspekt unserer persönlichen Identität gerade aktiv ist. Unsere Identitäten sind vielfältig – Mutter, Musikerin, Lehrerin, Yoga-Enthusiastin, NASCAR-Fan. In jedem von ihnen.“ Sie sind gespeichertes implizites und tief verwurzeltes Wissen über Werte und angemessene Verhaltensweisen, Vorlieben und Abneigungen sowie Seinsweisen (John Bargh: „Bevor Sie es wissen“). V. Motivation, Entwicklung und Zweck Die Evolution (zusammen mit frühem Lernen und Kultur) beeinflusst unsere Vorlieben und dadurch unsere Tendenzen, bestimmte Aspekte unserer Umwelt anzugehen oder zu meiden. Wir neigen dazu, bestimmte Objekte und Aspekte unserer Umgebung anderen vorzuziehen. Wir lassen uns oft von unseren Gefühlen, Intuitionen und Bauchreaktionen leiten, die den wichtigen Dingen Priorität einräumen (Damasio, 1996; Schwarz & Clore, 1996). John Bargh erklärt: „Es gibt zu jedem Zeitpunkt eine Vielzahl von Verhaltensimpulsen, die sich aus unseren entwickelten Motiven und Vorlieben, kulturellen Normen und Werten, früheren Erfahrungen in ähnlichen Situationen und dem, was andere Menschen derzeit in derselben Situation tun, ableiten.“ Impulse haben uns unbewusst wirkende Motive, Vorlieben und damit verbundene Annäherungs- und Vermeidungsverhaltenstendenzen sowie Mimikry und andere verhaltensfördernde Effekte beschert, die durch die bloße Wahrnehmung des Verhaltens anderer ausgelöst werden.“ (John A. Bargh und Ezequiel Perspectives On Psychological Science Band 3 – Nummer 1 73) V. Subtile unbewusste Einflüsse – Akademische Stereotypen Bargh betont, wie allgegenwärtig und mächtig einige unbewusste Einflüsse und Motivationen sein können! Bargh weist darauf hin: „Stellen Sie sich für einen Moment vor, Sie wären ein Psychologieprofessor, der Experimente zur bewussten Wahrnehmung durchführt. Sie stellen immer wieder fest, dass Ihre subtilen Manipulationen der Urteile und sogar des Verhaltens von Menschen erfolgreich sind – was dazu führt, dass Ihre Versuchsteilnehmer jemanden mögen oder nicht mögen, sich glücklich oder traurig fühlen, sich unhöflich verhalten oder unendlich geduldig sind. Allerdings hat keiner Ihrer Teilnehmer eine Ahnung, was seine Gefühle oder sein Verhalten verursacht hat.“ Die unerträgliche Automatik des Seins, John A. Bargh und Tanya L. Chartrand – S. 462 Juli 1999 Amerikanischer Psychologe) Akademische Werte, Normen und Stereotypen wären notwendigerweise sehr hervorstechend und einflussreich – obwohl ich meines Wissens der Erste bin, der sich auf akademische Stereotypen konzentriert. Zwei historische Beispiele sozialen Bewusstseins Zwei historische Beispiele für soziales Bewusstsein, die eng mit spirituellen und religiösen Überzeugungen verbunden sind. Neben der Darstellung des Hinduismus (Dharma als soziale und kosmische Ordnung) und des Konfuzianismus (das Selbst als andere) gibt es das soziale Bewusstsein der arktischen Jäger und Sammler als „menschliche Beziehungen zur Welt“ und Warum ist das wichtig „Die Art und Weise, wie Sie die Dinge betrachten, ist die stärkste Kraft bei der Gestaltung Ihres Lebens ! “ – Der irische Dichter und Theologe John O'Donohue Was O'Donohue sagt, ist sehr wahr und worüber es unter den großen Denkern nahezu einstimmigen Konsens gibt. Buddha stellte unmissverständlich fest: „Der Mensch ist nur das Produkt seiner Gedanken; was er zu werden glaubt.“ Albert Einstein verkündete: „Die Welt, die wir geschaffen haben, ist das Produkt unseres Denkens; es kann nicht geändert werden, ohne unsere Denkweise zu ändern. Darüber hinaus erklärt Dr. Stephen Farra: „Unsere Modelle sind unsere Realität. Aber unsere Modelle entsprechen nicht der Realität!“ Dies geschieht zufälligerweise in Übereinstimmung mit dem unsterblichen Philosophen Kant, der argumentierte, dass wir nicht die reale Welt wahrnehmen – sondern „Darstellungen“ der realen Welt. In ähnlicher Weise betont Bargh, wie wir gesehen haben, „mentale Kategorien“ sowie den starken Einfluss unbewusster Normen und Stereotypen. Jung betont Symbole – die seiner Meinung nach außerhalb der kognitiven Beurteilung liegen. Das Fazit ist, dass „Modelle“ – und wie wir uns die Welt vorstellen – nicht nur zentrale und wichtige Fragen – sondern lebenswichtige Fragen sind. Ramachandran, der berühmte Neurowissenschaftler, weist darauf hin, dass das menschliche Gehirn Muster, Paradigmen und Modelle nutzt, um „uns“ durch die Matrix des Lebens zu führen. Michelangelo betonte, wie wichtig es ist, die Dinge aus einer anderen Perspektive zu betrachten und dass das, was man sich „vorstellt“, entscheidend dafür ist, was man erreichen kann. Michelangelo verkündete: „Ich sah den Engel im Marmor und ich schnitzte, bis ich ihn freiließ.“ Ihr Bewusstsein und Ihre Orientierung sind also entscheidend für wahres Verständnis – und Weisheit. Dieser kreative Faktor wird sowohl von der Psychokybernetik als auch vom Gesetz der Aufmerksamkeit betont. In der Psychokybernetik verwendet Maxwell Maltz das Beispiel eines „Steuermanns“, der ein Schiff steuert. Ihr Bewusstsein ist der Steuermann. Ihr Unterbewusstsein ist das Schiff oder der „Servomechanismus“. Der Steuermann kann die Richtung des Schiffes bestimmen, aber er kann das Schiff nicht in Bewegung setzen. Im Unterbauch des Schiffes läuft eine riesige Kette von Lokomotivaktivitäten ab, von denen der Steuermann nichts weiß. Das Gleiche gilt für Ihr Unterbewusstsein. Sie können Ihren kreativen Mechanismus nicht „blockieren“. Sie müssen ihm vertrauen und ihn funktionieren lassen, denn es ist letztendlich ein unbewusstes Gerät. Es reagiert nur auf den gegenwärtigen Bedarf. Sie können nur handeln, bevor Sie einen endgültigen Beweis haben. Tun Sie es und Sie werden die Macht haben. Edgar Cayce betonte die Bedeutung der Prozesse des menschlichen Geistes. Edgar Cayce (1877-1945) war ein dokumentierter Heiler und spiritueller Führer, der etwa von 1925 bis 1945 tätig war. Edgar Cayce bemerkte: „Halten Sie die mentalen Kräfte im Einklang mit Ihrem höheren Selbst und erklimmen Sie die oben genannten Zustände, die den Geist angreifen würden.“ , denn wenn wir denen, die auf uns angewiesen sind, unser Bestes geben wollen, müssen wir körperlich und geistig über der unteren Ebene fit sein. Tun Sie dies! (3991-1) Dann ist der Meister – als der Geist – der Weg, das Wie, das man durch Anwendung, durch Verwaltung der Hoffnungen, Wünsche und des Glaubens der Seele selbst wahrnimmt. Denn der Geist besteht aus Körper und Seele, und wenn er im Christusbewusstsein gereinigt wird, lebt er als solcher immer weiter. (3292-1) Dieser Bewusstseinswandel von der äußeren, materiellen Welt zur inneren Welt erfordert mentale Übung. … der Gottanteil jedes Wesens und dort kann der Geist der Wahrheit, der Hilfsbereitschaft, der Hoffnung mit dem Selbst, dem Ego, dem ICH BIN, das den schöpferischen Kräften angehört, durch die mentale Anwendung des Selbst zusammentreffen. -Edgar Cayce liest 516-3 Warum ist soziales Bewusstsein und Orientierung wichtig? Eine Lebensweise und eine Sichtweise auf die Welt Als Vorwort möchte ich die Tatsache hervorheben, dass die menschliche Welt eine Welt der Beziehungen ist. Die Menschen leben heute in einer unglaublich komplexen und hochentwickelten Gesellschaft, Welt – und Erde. Soziale Medien verfügen über eine nahezu unbegrenzte Kapazität für den Zugang zu Informationen und Kommunikation. Daher wäre es eine vernünftige und scheinbar unvermeidliche Schlussfolgerung, dass Menschen – nur um einigermaßen effektiv zu funktionieren – ohne Frage über irgendeine Form von sozialem Bewusstsein verfügen müssen. Um die enorme Menge an gesellschaftspolitisch-religiösen Informationen verarbeiten zu können, bedarf es eines gewissen sozialen Bewusstseins. Tatsächlich argumentiert Bargh, dass Stereotypen und Normen eine Art Bewusstsein oder eine soziale Struktur darstellen. Moitreyee Raj, eine ausgezeichnete indische Dichterin, Künstlerin und Geschichtenerzählerin, sagte: „Charlie Peck, ja, das Einzige, was mir in diesem Artikel (diesem Aufsatz über soziales Bewusstsein) wirklich auffällt, ist die Erwähnung der Tatsache, dass Religion eine Lebensweise ist.“ und ist nicht etwas, das zu bestimmten Zeiten oder an bestimmten Orten praktiziert werden muss. Ich glaube daran und unterstütze es von ganzem Herzen. Meine Religion lebt in meiner Arbeit. 🌹 . Nochmals vielen Dank fürs Teilen.“ Ich antwortete natürlich: „Moitreyee Raju ja! Und vielen Dank für Ihre Kommentare. Ich denke, dass in dem, was Sie sagen, viel Wahres steckt – und dass Sie sich mehr auf das Leben als auf Rituale konzentrieren sollten. [und vor allem auf die Politik]! Wenn Sie Entfernen Sie die äußere religiöse Verpackung, die Kleidung und allzu oft das Dogma – darunter ist die menschliche Spiritualität bemerkenswert ähnlich und Spiritualität kann manchmal äußere religiöse Hindernisse überbrücken. Die Upanishaden des Hinduismus beispielsweise betonen die entscheidende Rolle des Ideen-Archetyps des Lebens: Leben ist das Feuer, das brennt, und die Sonne, die erleuchtet. Das Leben besteht aus Wind und Regen und Donner am Himmel. Leben ist Materie und ist Erde, was ist und was nicht, und was darüber hinaus ist, ist in der Ewigkeit.“ Es gibt etwas außerhalb unseres Geistes, das in Stille in unserem Geist verweilt. Es ist das höchste Geheimnis jenseits aller Gedanken. Lassen Sie den Geist und den feinstofflichen Körper darauf ruhen und nicht auf irgendetwas anderem. – Die Upanishaden Das Leben in der Welt und das Leben im Geiste sind nicht unvereinbar. Arbeit oder Handeln stehen nicht im Widerspruch zur Erkenntnis Gottes, sondern sind tatsächlich, wenn sie ohne Anhaftung ausgeführt werden, ein Mittel dazu. – Die Upanishaden Spiritualität als soziales Bewusstsein Karina Lagdameo-Santillan hat großartige Arbeit geleistet und die Wahrheit über „das soziale Gewissen, ich denke, ich sollte das, was sie gesagt hat, mit einbeziehen.“ Sie zitiert den Begründer der philippinischen Psychologie (die sich von der streng westlichen Psychologie unterscheidet ): „Kapwa ist die Anerkennung einer gemeinsamen Identität, eines inneren Selbst, das mit anderen geteilt wird.“ Diese philippinische sprachliche Einheit von „Selbst“ und „Anderer“ ist in den meisten modernen Sprachen einzigartig und unterschiedlich Sprachen. Warum? Denn was eine solche Einbeziehung mit sich bringt, ist die moralische Verpflichtung, einander als gleichberechtigte Menschen zu behandeln. Wenn uns das gelingt – auch beginnend mit der eigenen Familie oder dem Freundeskreis – sind wir auf dem richtigen Weg, Frieden zu praktizieren. Wir sind das Kapwa-Volk.“ – Professor Virgilio Enriquez, Gründer von Sikolohiyang Pilipino. Meiner Meinung nach – der einige zustimmen – ist ein wichtiger Aspekt der Spiritualität, dass es sich tatsächlich um eine Form des sozialen Bewusstseins handelt. Spirituelle Führer und spirituelle Menschen haben betont, dass ihre Spiritualität im Wesentlichen ein Bewusstsein oder eine Wahrnehmung ist. Ich möchte hinzufügen, dass es auch eine Orientierung ist. Das spirituelle Bewusstsein und die Orientierung eines Menschen prägen die Art und Weise, wie Menschen mit anderen in Kontakt treten und interagieren. Daher kann es hilfreich sein, diesen Aspekt der Spiritualität zu verstehen. Ich möchte dem hinzufügen, dass die Lehren der Religion – Mitgefühl, Gerechtigkeit, Pflicht und Bündnisse, Gerechtigkeit usw. – im Allgemeinen Beziehungen und damit das soziale Bewusstsein betreffen. In meinen fünf Büchern zur Religionspsychologie wurden die Lehren der Religion sowie die Gemeinschaft außen vor gelassen. Die höchste Anzahl an Verweisen auf Mitgefühl lag in nur einem der Bücher bei 8. Meiner Meinung nach verdient Mitgefühl ein Kapitel. II. Einleitung – Ramon C. Reyes und religiöse Überzeugungen als soziales Gewissen. Vorwort: Als Vorwort zur philippinischen Version des sozialen Bewusstseins möchte ich eine kurze Skizze aus Ramon C. Reyes' Einleitung zu seinem Artikel Religious Experience in the Philippines: From Mythos Through Logos to Kairos ( Philippine Studies , Bd. 33, Nr. 2 ( Zweites Quartal 1985 ), S. 203-212, Herausgegeben von: Ateneo de Manila University), weil es sich auf soziale Struktur und soziales Bewusstsein konzentriert: Lebensweise, soziale Institutionen und Regeln, Moral und alles andere, Formen ein einheitliches System…. ” Soziale Struktur und soziales Bewusstsein in Jagdritualen und vorkolonialer philippinischer Spiritualität A. Erica Hills gut recherchierter Artikel über Jagdrituale – im Kontext des sozialen Bewusstseins In Erica Hills sehr detailliertem und ausführlichem Artikel „ Tiere als Agenten: Jagdrituale und relationale Ontologien im prähistorischen Alaska und Tschukotka “ hebt Erica Hill deutlich die Tatsache hervor , dass die Frage des spirituellen Glaubens an Tiergeister „die Beziehungen zwischen Menschen und dem Natürlichen“ darstellt Welt“ ist die zentrale Frage. Im Wesentlichen definiert Erica Hill spirituelle Überzeugungen in diesem Zusammenhang als menschliche Beziehungen zur Umwelt. Der Schwerpunkt liegt auf „menschlichen Beziehungen“ – im Gegensatz zu Beziehungen zum „Göttlichen“. Tatsache ist, dass der spirituelle Glaube an Tiergeister, wie Erica Hill im Detail zeigt, ein soziales Bewusstsein oder eine Bedeutungsstruktur (Symbolsystem in den Worten des Anthropologen Clifford Geertz) nicht nur bei der Aktivitätsjagd, sondern auch, wie Erica Hill Hill betont, im sozialen Bereich bereitstellte „Medien“ oder auch soziale Struktur. Darin liegt die Notwendigkeit, dass Religionen seitdem ganze Gemeinschaften und Gesellschaften umfassen oder einbeziehen müssen, was zwangsläufig erfordert, dass spirituelle und religiöse Überzeugungen eine Vielzahl unterschiedlicher Funktionen erfüllen, um eine Gemeinschaft zu schaffen und aufrechtzuerhalten. Ich muss gestehen, dass ich das Gefühl habe, dass zu diesem Zeitpunkt das Pendel, das sich auf das Übernatürliche und Transzendentale konzentriert – was manche allzu oft für jenseitig halten – zu weit ausgeschwungen ist und die Menschen den Kontakt zu einigen Ursprüngen und Wurzeln der Spiritualität verloren haben. Daher konzentrierten sich spirituelle Überzeugungen hauptsächlich auf „menschliche Beziehungen“ und bezogen sich auf diese. Wie Erica Hill nachdrücklich feststellt: „Ihre Gedanken und Handlungen stellten Beziehungen zur Beute her und hielten sie aufrecht und können produktiver als dynamisches soziales Verhalten, eingebettet in den Kontext des Alltagslebens, denn als privilegierte rituelle Handlungen konzeptualisiert werden.“ Erica Hill fasst die vielen Rituale, Regeln und Tabus, die mit dem spirituellen Glauben an Tiergeister verbunden sind, und die allgegenwärtige Präsenz spiritueller Überzeugungen im täglichen Leben zusammen: „Zuerst wurden Raubtiere, darunter der Bär, das Walross und der Wal, wahrgenommen.“ als handelnde Wesen , die mit Menschen als Menschen interagierten; sie waren empfindungsfähige soziale Gleichberechtigte, die in der Lage waren, zu entscheiden, ob sie Menschen bevorzugen oder nicht, indem sie sich von ihnen nehmen ließen. Menschliche Jäger beschäftigten sich regelmäßig, sogar täglich, mit Beute. Das Ritual der Jagd und die Achtung von Tabus lag in der Verantwortung des einzelnen Jägers und seiner Familienangehörigen, deren Pflicht es war, sich dem Tier und seinen Überresten zu nähern, es zu fangen, zu schlachten und ordnungsgemäß zu entsorgen. » Erica Hill fährt fort: „Zwei Formen der materiellen Kultur sind bezeichnend dafür Eskimo-Tier-Beziehung: Jagdamulette und Verstecke von Meeressäugern und später von Rentieren usw. Amulette, die bei Jägern vergraben und in Bestattungskontexten an Küstenorten in Alaska und Tschukotka geborgen wurden, materialisierten die Beziehung zwischen Jägern und Beute. Erica Hill beleuchtet die relativ detaillierten Verfahren und Protokolle, die „die Beziehungen des Menschen zur natürlichen Welt“ strukturierten! und beschreibt einige der genauen Mittel und Protokolle, die speziell bestimmte Beziehungen bestimmten. Erica Hill stellt fest, dass „die Beziehungen zu diesen Menschen eine Reihe von Regeln und Erwartungen beinhalteten und auf gegenseitigem Respekt beruhten, genau wie Beziehungen zu Menschen.“ Fehlverhalten, Missverständnisse und schlechte Manieren hatten negative soziale Auswirkungen, ebenso wie der Umgang mit Verwandten, Cousins oder Geschäftspartnern. » In einer Diskussion mit einem Wissenschaftler über die Frage der spirituellen Überzeugung, dass der Tiergeist in Jäger- und Sammlergesellschaften eine strukturelle – und vor allem motivierende – Funktion erfüllt, stellte der Wissenschaftler ausdrücklich fest, dass ein Anthropologe bereits festgestellt hatte, dass die Funktion totemistischer Gesellschaften darin besteht Verwandtschaft feststellen. Auch hier muss ich betonen, dass es beim spirituellen Glauben an Tiergeister nicht um das Übernatürliche ging, sondern, wie Erica Hill betont, um „die Beziehungen des Menschen zur natürlichen Welt“! » Spirituelle Symbolik sollte Überzeugungen und Glaubensstrukturen „energetisieren“. B. Religiöse Erfahrung auf den Philippinen: Vom Mythos über den Logos zum Kairos RAMON C. REYES (Religiöse Erfahrung auf den Philippinen: vom Mythos über Logos bis zur Ankunft in Kairo) Die vorkoloniale Religion der Philippinen ist laut unseren Archäologen, Anthropologen und Historikern der Animismus. Unsere Vorfahren glaubten, dass die Felder, Bäche, Berge und das Meer von Geistern (Göttinnen, Anito ) bewohnt seien , die mächtiger seien als der Mensch. Einige dieser Geister gelten als gut, andere gelten als böse oder böse. In allen Fällen muss dies alles vom Priester genehmigt werden, ob männlich oder weiblich ( babaylan , katalonisch), dessen Aufgabe es ist , je nach Anlass Opfer darzubringen und entsprechende Zeremonien durchzuführen , etwa zur Heilung, zur Erforschung einer reichen Ernte oder zum Gebet für sicheres Segeln. Zu dieser Geistergruppe gehören Vorfahren und Verstorbene. Sie mussten auch unterhalten werden. Die frühen Filipinos glaubten auch an einen großen Gott (Bat hala Maykapal), der den Menschen und die Welt erschuf. Es scheint, dass dieses monotheistische Element eine Anleihe aus der islamischen Religion ist, die vor der Ankunft der Spanier von malaiischen Händlern, Lehrern und Siedlern, die auf den Philippinen muslimische Gemeinschaften gründeten, auf die Philippinen gebracht wurde. Diesem großen Gott wurden keine Opfer dargebracht, weil er als so weit vom Himmel entfernt galt. Daher gab es keine großen Tempel und keine organisierte Religion. Die Rituale werden vom Priester vor Ort durchgeführt und müssen sich gelegentlich auf einen bestimmten Geist verlassen, zu Hause, auf dem Bauernhof, bei der Meditation an einem Gebirgsbach oder auf See. Man glaubte an ein Leben nach dem Tod, einen Zustand, der dem Leben hier und jetzt sehr ähnlich war, außer vielleicht mit mehr Muße und Vergnügen. Beschreibt ein Beispiel dieser primitiven philippinischen Weltanschauung, sagt ein Anthropologe. . . Sie sehen unzählige potenziell zerstörerische Götter und Geister in der Umgebung und interagieren täglich mit ihnen. Wenn ein großer Baum mit jemandem zusammenstößt, der Land rodet, gilt dies als Tat eines wütenden Geistes. Indem die Umwelt als sozial betrachtet wird, erhalten Menschen eine angemessene Erklärung „natürlicher“ Phänomene. Kurz gesagt, die soziale und moralische Ordnung umfasst die Lebenden, die Toten, Götter und Geister sowie die allgemeine Umwelt ... Ein missionarischer Anthropologe beschreibt die Religion eines der Stämme der nördlichen Philippinen, die aus der bis heute intakten mündlichen Überlieferung resultiert: - „Die Religion der Ifugao ist nicht durch Mauern von anderen kulturellen Merkmalen getrennt. Wenn die Ifugao Reis oder Süßkartoffeln anbauen, Häuser bauen, ihr Land oder im Wesentlichen ihr Erbe verkaufen, wenn sie sich mit allem beschäftigen, was damit zu tun hat gemeinsamen Lebenszyklus eines jeden von ihnen, etwa wenn sie heiraten, Kinder zur Welt bringen, Kinder großziehen, Feste feiern, wenn sie die Beilegung ihrer Differenzen feiern oder Geldstrafen gegen Übertreter ihres Gewohnheitsrechts verhängen, wenn sie ihre Speere unter den Dächern hervorholen ihrer Häuser, um Krieg gegen ihre Feinde zu führen oder Wildschweine und Hirsche zu jagen; wenn sie ihre Kranken behandeln oder ihre Toten begraben; mit anderen Worten, wenn sie nach den heiligen Traditionen ihrer Vorfahren leben, praktizieren sie gleichzeitig ihre Religion..." „Tatsächlich bildet die gesamte soziale Ordnung der Ifugao, einschließlich der praktischen Lebensweise, Institutionen und sozialen Regeln, Moral und allem anderen, ein einheitliches System; und es wird als ein religiöses Phänomen sehr natürlichen Ursprungs angesehen .“ Obwohl Reyes die religiösen Ansichten der Filipinos betont, die mit „übernatürlichen Ursprüngen“ sympathisieren, betont und unterstreicht Reyes im Gegensatz zu Erica Hills sehr detailliertem und ausführlichem Artikel „Animals as Agents: Hunting Rituals and Relational Ontologies in Prehistoric Alaska and Chukotka“ die Tatsache, dass die Probleme des spirituellen Glaubens an Tiergeister sind „die Beziehungen des Menschen zur natürlichen Welt“ das Hauptproblem. Ich denke, der Ansatz von Erica Hill ist der richtige, denn selbst die Einführung von „übernatürlichen Ursprüngen“ in eine wissenschaftliche Diskussion trägt einen „bevorzugten/heimtückischen“ Begriff, der eigentlich ein Trugschluss ist – der insbesondere unter den Definisten- Trugschluss fällt . Darüber hinaus weist der Quantenphysiker Brian Josephson als erster Waliser, der den Nobelpreis erhielt, darauf hin, dass „Fruchtbarkeit das einzig wirklich brauchbare Maß für Religion ist“. Erica Hill zeigt, dass die Beziehungen und Ausrichtung spiritueller Überzeugungen zu Tiergeistern tatsächlich fruchtbar sind. IV Dharma – ein etwa zweitausend Jahre altes Konzept des sozialen Bewusstseins Dharma, ein hinduistisches Konzept, ist wahrscheinlich das erste Konzept des sozialen Bewusstseins, das auf die Zeit um 500 v. Chr. zurückgeht. und 500 n. Chr. während der epischen, puranischen und klassischen Zeit in Indien. „Dharma ist ein Konzept sozialer Ordnung und Pflicht, das das gesamte Universum erhält. Die Einordnung einer Person in eine Kaste (Varna) und Geburtsgruppe (Jati) ist ein Element des Dharma. Historisch gesehen wird Jati auch zur Bestimmung sozialer Interaktionen und Ehen verwendet, da der Dharma alle Aspekte des täglichen Lebens leitet. Für Hindus wie auch für religiöse Menschen anderer Traditionen kann „Religion“ nicht als Teil des Lebens verstanden werden. Der Begriff Dharma kann mit „Religion“, „Gesetz“, „Ordnung“, „Pflicht“ oder „Ethik“ übersetzt werden. Es ist viel umfassender als jede der besonderen Aktivitäten, die man als „Religion“ bezeichnen könnte. Dharma ist das, was alle Aktivitäten zentriert, unterstützt und ihnen einen Sinn verleiht, nicht nur diejenigen, die zu bestimmten Zeiten und an bestimmten Orten durchgeführt werden. Tatsächlich kommt das Wort Dharma von einem Wurzelwort, das „unterstützen, ertragen“ bedeutet. Es ist diese Ordnung, die die gesamte Welt aufrechterhält, von den Naturgesetzen bis zur Funktionsweise des Bewusstseins. Dharma ist auch soziale Ordnung. In Indien umfasste dies traditionell die Zugehörigkeit zu einer bestimmten Gesellschaftsschicht, einer Kaste (varna) oder einer Geburtsgruppe (jati). Im Rig Veda X.90, einer Hymne der Schöpfung, entstehen die vier breiten Varnas aus Teilen des Körpers des göttlichen Wesens, aus dem das Universum erschaffen wurde. Aus seinem Kopf gingen die Priester und Gelehrten (Brahmanen) hervor; aus seinen Armen erhoben sich die Könige und Krieger (Kshatriyas); aus seinen Schenkeln erschienen die Bauern und Kaufleute (Vaishyas); und von seinen Füßen kamen die Diener und Arbeiter (Shudras). Die Hierarchie und Schichtung der Gesellschaft sind somit in den Plan des Universums eingeschrieben. Gleichzeitig wird die gegenseitige Abhängigkeit der Kasten anerkannt, da sie Teile eines Körpers, eines ganzen Organismus sind. (https://pluralism.org/dharma-the-social-order Das Pluralism Project an der Harvard University Kurze Überlegungen des spirituellen Führers Edgar Cayce Auch Edgar Cayce betonte die Bedeutung des Geistes. Edgar Cayce (1877-1945) war ein dokumentiertes Medium, das von etwa 1925 bis 1945 aktiv war. Edgar Cayce war phänomenal. Er heilte acht Epilepsiepatienten zu einer Zeit, als es noch keine Medikamente gegen Epilepsie, geschweige denn Heilmittel, gab. Er sprach in Sprachen, die er nicht bewusst kannte (ein inspirierendes Beispiel für das Zungenreden oder die Glossolalie). Und wie der berühmte Parapsychologe Stephan Schwartz betont, beobachtete er aus der Ferne, bevor Fernbeobachter auftauchten. Edgar Cayce bemerkte: „Das spirituelle Selbst ist Leben, die Aktivität des Mentalen und Physischen ist Teil der Seele – und daher ein Seelenkörper“ (Edgar Cayce liest 3590-2). Halten Sie die mentalen Kräfte im Einklang mit Ihrem höheren Selbst und erheben Sie sich über die Bedingungen, die den Geist belasten, denn wenn wir denen, die auf uns angewiesen sind, das Beste von uns geben wollen, müssen wir einen körperlich gesunden Körper haben. Form und Geister über der unteren Ebene. Also mach es! (3991-1) also der Weg, das Wie, dessen man sich durch die Anwendung, durch die Verwaltung der Hoffnungen, Wünsche und des Glaubens der Seele selbst bewusst wird. Denn der Geist gehört zum Körper und zur Seele, und wenn er im Christusbewusstsein gereinigt ist, lebt er als solcher auf unbestimmte Zeit. (3292-1) Dieser Bewusstseinswandel von der äußeren materiellen Welt zur inneren Welt erfordert mentale Übung. …der göttliche Teil jedes Wesens und dort kann der Geist der Wahrheit, der Hilfe, der Hoffnung dem Selbst, dem Ego, dem ICH BIN [das heißt oder wer ist ] der schöpferischen Kräfte begegnen – DURCH die mentale Anwendung des Selbst (Edgar Cayce liest 516-3). Natürlich sagte Christus unmissverständlich: „Ein neues Gebot gebe ich euch: Liebt einander.“ So wie ich euch geliebt habe, müsst ihr einander lieben! (Johannes 13:34-35) Buddha hat Dutzende Zitate zum Thema Liebe und das Wort Mitgefühl/mitfühlend ist das häufigste Wort im Koran. Eine Analyse logischer und rationaler Argumente Präambel – Perspektive Zur Perspektive, ein Juwel aus meiner Diskussion über soziales Bewusstsein Dr. Joan Walton, vielen Dank, dass Sie sich uns angeschlossen haben! Vielen Dank, Charles, für diesen interessanten und wichtigen Artikel. Für mich lässt sich das Wesentliche in Ihrem Zitat von John Donahue zusammenfassen: „Die Art und Weise, wie Sie die Dinge betrachten, ist die stärkste Kraft bei der Gestaltung Ihres Lebens.“ Wenn wir uns als zufällige Ereignisse betrachten, die aus leblosen materiellen Wesen entstanden sind und deren reichste und bereicherndste Erfahrungen eine Illusion sind, die durch das Abfeuern von Neuronen in unserem Gehirn erzeugt wird, dann wird unser Leben am Ende unfruchtbar und bedeutungslos erscheinen. Wenn wir jedoch offen sind für die Möglichkeiten einer umfassenderen transzendenten/transpersonalen Realität, die über das hinausgeht, was wir mit den fünf Sinnen wahrnehmen können, dann erwartet uns eine spannende Entdeckungsreise. Meine Antwort: Dr. Joan Watson: Ich hätte es nicht besser sagen können. Ich selbst: „Dann erwartet uns eine spannende Entdeckungsreise.“ Und ja – O'Donohue hat den Nagel auf den Kopf getroffen. John Donahue „Die Art und Weise, wie Sie die Dinge sehen, ist die stärkste Kraft bei der Gestaltung Ihres Lebens.“ Ich denke, ich sollte hinzufügen, dass die Frage, warum irgendjemand bereitwillig an den Materialismus glaubt, für mich eine umwerfende Frage ist. Es ist, als würde man ein Gefängnis betreten und sich in einer Gefängniszelle einschließen. Oder als würde man sich an eine Kette und einen Ball ketten. Das eigene Denken auf das materialistische Prinzip der „strikten Einhaltung willkürlicher Quantifizierungen“ zu beschränken, insbesondere auf Quantifizierungen, die nur unter Laborbedingungen erzeugt werden, ist einfach umwerfend. Dies muss die engste Sichtweise der Wissenschaft in der Geschichte der Menschheit sein. Auszug aus https://independentscholar.academia.edu/CharlesPeckJr V. Nachtrag – Akademischer Materialismus und Geisteszustand Claudia Nielsen bringt eine historische und scholastische Perspektive in die Frage des akademischen Materialismus ein. Sie sagte: „Diese Frage beschäftigte mich auch lange Zeit und ich fand die Arbeit von Iain McGilchrist ( The Master and his Emissary , 2009) sehr nützlich.“ McGilchrist ist Psychiater und Spezialist für englische Literatur. Er liefert Belege aus seiner Forschung zur Dominanz der linken und rechten Gehirnhälfte und den Auswirkungen dieser Dominanz auf die Geschichte der westlichen Kultur. Es zeigt, dass nach der Aufklärung die Wissenschaft mit ihren Experimenten zum Sitz der Glaubwürdigkeit wurde, als die Kirche ihre Fähigkeit verlor, die Natur der Realität zu erklären. Damit einher gingen im Laufe der Jahrhunderte enorme Fortschritte in der Technologie, die dazu beigetragen haben, das Leben der Menschheit zu verbessern. Allerdings ist das Pendel zu stark auf die andere Seite ausgeschlagen und die Realität beschränkt sich auf das, was mit den physischen Sinnen erfasst und beurteilt werden kann. Der Materialismus hat die Oberhand gewonnen. Die Disziplin der Psychologie selbst ist das Produkt davon, in ihrem ursprünglichen Wunsch, eine harte Wissenschaft zu werden. Freud verwendete mechanistische Begriffe und entwickelte ein hydraulisches Modell der Psyche. Ganz zu schweigen von Watsons Behaviorismus, der menschliches Verhalten verallgemeinerte und dabei wenig Rücksicht auf die innere Landschaft des Einzelnen nahm. » Viktor Frankl stellte in den 1940er Jahren fest, dass „die Bilder, mit denen die einzelnen Wissenschaften die Wirklichkeit abbilden, so disparat, so unterschiedlich voneinander geworden sind , dass es immer schwieriger geworden ist, eine Verschmelzung der verschiedenen Bilder zu erreichen“. Das heißt, die verschiedenen Disziplinen und Denkschulen in der Wissenschaft, und offenbar insbesondere in der Psychologie, werden faktisch zu weitgehend getrennten und unzusammenhängenden Einheiten! Sherif glaubt, dass diese Kultur des „Veröffentlichens oder Untergehens“ eine große Zahl von Studien aufrechterhält, die nicht unbedingt von hoher Qualität sind, da Forscher gezwungen sind, Arbeiten für ihre Karriere und nicht für gute Wissenschaft zu veröffentlichen. Dies führt zu einem Orientierungsverlust für das Fachgebiet, denn anstatt gemeinsam an einem gemeinsamen Paradigma zu arbeiten, finden sich Forscher in „in sich geschlossenen Elfenbeinschlössern/-türmen“ innerhalb der Psychologie, aber auch in allen Disziplinen der Wissenschaft wieder. Sozial. Mehr Tabu und Aberglaube als Wissenschaft?? Hazel Markus, Shinobu Kitayama, Rachel Heiman, die Autoren des Kapitels „Kultur und „grundlegende“ psychologische Prinzipien “ des mehr als 700 Seiten umfassenden „Social Psychology Handbook of Basic Principles“ , stellen ziemlich kühn – und unmissverständlich – fest, dass „Psychologen, die Gruppen studieren, sich dem nähern.“ Vorstellung einer Gruppe als Ganzes nur mit großer Vorsicht. Floyd Allport stellte 1927 mit „Hilfe“ seines Bruders Gordon Allport unmissverständlich fest: „Nur im Individuum können wir die Verhaltens- und Bewusstseinsmechanismen finden, die für die Interaktion zwischen Menschen grundlegend sind ……… Es gibt keine Gruppenpsychologie, die …“ ist nicht im Wesentlichen und vollständig eine Psychologie von Individuen.“ Die materialistische Lehre hat dieses Argument übernommen und verstärkt. Mossbridge und Baruss betonen und betonen das von der „materialistischen“ Sichtweise begrenzte und eingeschränkte Verständnis des Bewusstseins als ausschließlich und vollständig „Nebenprodukt der Neurologie und Biochemie des Gehirns“. Der akademische Materialismus ist eine Ideologie, genau wie Mannheim vor etwa hundert Jahren betonte, und funktioniert genau wie eine Ideologie, insbesondere in der Eigenschaft, dass „[akademische Materialismus]-Gruppen einfach nicht in der Lage sind, bestimmte Fakten zu erkennen, die ihre Weltanschauung untergraben würden, was zeigt, dass ihre …“ Die kollektive Wahrnehmung der sozialen Situation ist eine falsche Anwendung des Denkens auf die Erfahrung. Dazu gehört auch der Materialismus – der ebenfalls kein philosophisches Thema ist –, sondern eine sehr mächtige Ideologie (zu mächtig!) Wie der mit dem Nobelpreis ausgezeichnete Physiker Brian Josephson feststellte, sind Wissenschaftler auf das „Übernatürliche“ fixiert und nicht auf „Fruchtbarkeit und Funktion“. Dieses „verdrehte Denken“ ist ein weiteres „Produkt“ des Definistischen Irrtums , der Spiritualität zu überzeugend und zu leicht mit dem „Übernatürlichen“, dem „abergläubischen Unsinn“ und dem „Unwirklichen“ verband! Als Christus vom Heiligen Geist sprach, bezog er sich dabei auf den „Geist der Wahrheit“, „Der Geist ist die Wahrheit“ (Johannes 5:6), „Leben“, „Führung“ (Lukas – Simeon). und Geist. und Wahrheit (Johannes 4:23-24 – mein „Leuchtfeuer“) Verdrehtes Denken und Bargh Unbewusste Forscher wie John Bargh haben gezeigt, dass ein Großteil der Informationsverarbeitung durch unbewusste Prozesse unter Verwendung von Stereotypen erfolgt, die vielleicht als eine Art vereinfachte mental-psychologische Abkürzung angesehen werden könnten. Bargh stellt fest, dass „mentale Kategorien für die Vereinfachung und das Verständnis der informationsreichen Umgebung absolut unerlässlich sind (z. B. Bruner, 1957; EE Smith & Medin, 1981), aber Stereotypen sind maladaptive Formen von Kategorien, weil ihr Inhalt nicht mit dem übereinstimmt, was.“ ist tatsächlich in der Umgebung vorhanden oder andauernd. » Bargh unterstreicht die Verbreitung dieses stereotypen Denkens, wenn er feststellt: „Die Vorstellung, dass soziale Wahrnehmung ein weitgehend automatisiertes psychologisches Phänomen ist, wird mittlerweile weithin akzeptiert.“ Langjährige Forschung hat gezeigt, wie vielfältig Verhaltensweisen spontan und ohne Absicht im Hinblick auf relevante Merkmalskonzepte kodiert werden. Soziale Gruppenstereotypen werden automatisch durch die bloße Wahrnehmung der besonderen Merkmale eines Gruppenmitglieds aktiviert (z. B. Bargh, 1994, 1999; Brewer, 1988; Devine, 1989). ( The Unbearable Automaticity of Being , John A Bargh & Tanya L. Chartrand – S. 462, Juli 1999, amerikanische Psychologin) Von der automatisierten sozialen Wahrnehmung zum sozialen Bewusstsein – zugrunde liegende unbewusste Prozesse Wie ich gezeigt habe, ist soziales Bewusstsein eine Realität und tatsächlich ein zentrales Konzept, das die traditionelle Psychologie vernachlässigt und umgangen hat. In psychologischer Hinsicht handelt es sich bei sozialem Bewusstsein – wie ich bereits dargelegt habe – um normative Rollen, Gruppenidentität usw. Neuere Forschungen zum Unbewussten haben einige der zugrunde liegenden Prozesse und Mechanismen des sozialen Bewusstseins aufgedeckt. Dieses Konzept ist von zentraler Bedeutung für die Neue Theorie des Unbewussten – dass es eine direkte, automatisierte (unbewusste) Verbindung zwischen [unbewusster] sozialer Wahrnehmung und Verhalten gibt: „Die entwickelte und angeborene Grundlage für diese allgegenwärtigen Priming-Effekte wird durch die Tatsache offenbart, dass sie sind kurz nach der Geburt vorhanden und liegen den Nachahmungsfähigkeiten des Säuglings zugrunde (siehe Meltzoff, 2002). Solche Priming-Effekte, bei denen das, was man wahrnimmt, direkt beeinflusst, was wir tun, hängen von der Existenz einer engen und automatischen Verbindung zwischen Wahrnehmung und Verhalten ab“ (The Unbewusster Geist, John A. Bargh und Ezequiel Morsella Perspect Psychol Sci. 2008 Januar; 3(1): 73–79) Der Tod ist abergläubischer Unsinn Nachtrag: Ein großer methodischer Fehler – eine narrative Erklärung des definistischen Trugschlusses – des maladaptiven Stereotyps, dass „jede Spiritualität unwirklich ist“ Ich füge dies hinzu, weil ich der Meinung bin, dass der Definist-Irrtum ein großes methodisches Problem ist, das weit verbreitetes „krummes Denken“ verursacht – um die Terminologie des Richters des Obersten Gerichtshofs, Rehnquist, zu verwenden Der Tod ist abergläubischer Unsinn Vor Kurzem unterhielt ich mich zufällig mit einem philippinischen Hochschulabsolventen. Ich habe das materialistische Argument erklärt, wie es von Miller und Thompson im NIH-Artikel dargelegt wurde – dass Spiritualität unwirklich und nicht existent ist, weil man sie nicht messen kann. Ich war etwas überrascht, als sie dem Argument nachdrücklich zustimmte, dass Spiritualität unwirklich und nicht existent sei, weil man sie nicht messen könne. Also bat ich sie, eine Minute lang über das Konzept des „Todes“ nachzudenken. Der Tod ist weit jenseits von Messung oder Quantifizierung – also, wenn man der Logik des materialistischen Arguments folgt: „Der Tod wäre dann eine Erfindung ihrer Fantasie und ein „abergläubischer Unsinn“. Sie räumte ein, dass ihr Denken tatsächlich durch einen Trugschluss verzerrt worden sei – was für mich ein großer Erfolg ist. Bargh beobachtet, dass die meisten Menschen einfach nicht glauben wollen, dass irgendwelche unbewussten Faktoren ihr Denken beeinflussen könnten – ohne ihr Wissen. Die Psychologen William R. Miller und Carl E. Thoresen stellen in ihrem Artikel „Spiritualität, Religion und Gesundheit: ein aufstrebendes Forschungsgebiet“ fest: „Eine philosophische Grundlage für diese Perspektive ist der Materialismus, der Glaube, dass es nichts zu studieren gibt.“ denn Spiritualität ist immateriell und jenseits der Sinne.“ Ein Beispiel für einen Definisten-Irrtum wäre in der zitierten Quelle die Aussage, die Argumente des Konkurrenten seien „verrückte Theorien“ – und ließen keinen Raum für intelligente Diskussionen. 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. Die Hälfte des menschlichen Bewusstseins ist nicht quantifizierbar: Hoffnung, Kunst, Musik, Poesie, wahre Liebe, Ehrfurcht, Staunen, Freiheit, Ideale, Gerechtigkeit – ganz zu schweigen vom Tod. Eine Version des materialistischen Trugschlusses, der mir oft begegnet, ist, dass man „Gott beweisen“ muss, bevor man gültige spirituelle Überzeugungen haben kann. Als ich zum ersten Mal auf dieses Argument stieß (und das ist nicht ungewöhnlich), dachte ich: „Beweise Gott? Bist du verrückt?“ Bargh betont den allgegenwärtigen Einfluss unbewusster Einflüsse in vielen Situationen. Bargh sagt unmissverständlich: „Stellen Sie sich für einen Moment vor, Sie wären ein Psychologieprofessor, der Experimente zur bewussten Wahrnehmung durchführt. Sie stellen immer wieder fest, dass Ihre subtilen Manipulationen der Urteile und sogar des Verhaltens von Menschen erfolgreich sind – was dazu führt, dass Ihre Versuchsteilnehmer jemanden mögen oder nicht mögen, sich glücklich oder traurig fühlen, sich unhöflich verhalten oder unendlich geduldig sind. Allerdings hat keiner Ihrer Teilnehmer eine Ahnung, was seine Gefühle oder sein Verhalten verursacht hat.“ Die unerträgliche Automatik des Seins, John A. Bargh und Tanya L. Chartrand – S. 462. Juli 1999 (amerikanischer Psychologe) Meine Kritik am Materialismus wird von vier sehr prominenten Psychologen und medizinischen Forschern unterstützt. Die Kritik – aus den Jahren 2017–2018 – hatte weit über 10.000 Aufrufe und keine Kritik (zwischen academia.edu, LinkedIn und FB-Wissenschaftsgruppen (bevor ich aufgehört habe, auf FB zu posten) _ und wurde daher von Experten begutachtet 1. Dr. Paul Wong, emeritierter Professor der Trent University, hat zwei große Bände von „The Human Quest for Meaning“ herausgegeben 2. Dr. Harold Koenig, ein Arzt und Psychiater, ein gut publizierter und sehr bekannter Autor und Forscher, sagte zu diesem Artikel: „Charlie – macht für mich vollkommen Sinn, 3. Dr. Stephen Farra: Emeritus der Columbia International University „Definistischer Irrtum (der zu einem geschlossenen Materialismus führt) ist spirituelles Gift und hat uns allen geschadet.“ 4. Stefan Schindler, ein preisgekrönter Autor und pensionierter Professor für Psychologie und Philosophie Das US-Justizministerium hat meine Beschwerde Nr. 83404-WLP sowie 83404 angenommen; 95500, 91650, 91569, 90778 – Sie erklärten ausführlich, wie der Definist-Irrtum zu ernsthaften Missverständnissen führt und manchmal Vorurteile, Missverständnisse und völlige Unwissenheit hervorruft. Die Beschwerde wurde gegen Kaiser Permanente eingereicht – der mir im Grunde gesagt hatte, ich solle meine Überzeugungen nehmen und mich selbst verarschen. Angriff durch Kaiser Permanente-Mitarbeiter Antwort von Kaiser Permanente Sr. Direktor Evans hat meine Rechte auf KP-Dienste wegen missbräuchlichem Verhalten ausgesetzt. Die am häufigsten aufgeführte missbräuchliche Nachricht von Direktor Evans – wörtlich: „8. Dezember 2022 Ich empfand die Akzeptanz des Definisten-Trugschlusses und Ihre Weigerung, meine Rechte und Überzeugungen anzuerkennen als äußerst beleidigend.“ Ich reichte sogar eine Beschwerde beim DOJ ein [die ich verschickte sie, aber sie haben anscheinend nie gelesen], was akzeptiert wurde. Meine Position wird von Dr. Koenig, Dr. Wong, Dr. Farra und Stefan Schindler unterstützt überhaupt keinen Respekt vor spirituellen Menschen. Es gibt einige Denkrichtungen – etwa die Existenzielle Psychologie, die Positive Psychologie, die Logotherapie und die pastorale Denkrichtung sowie die Jungsche Denkrichtung – die empfänglich sind – aber Mainstream-Psychologen sind – größtenteils – nicht objektiv, obwohl sie schwören, dass sie es sind . Wie Viktor Frankl und Muzafer Sherif betonten, sind Denkschulen und Disziplinen getrennt und unzusammenhängend. Psychiater haben – wie Dr. Stacey Neal (Johns Hopkins – erklärte) – keine Ausbildung oder Ausbildung für Menschen, die spirituelle Erfahrungen gemacht haben. In meinen vierzig Jahren Erfahrung würde ich sagen, dass Psychiater keine engstirnigen Fanatiker sind. Wie J. E. Kennedy betont, wurde „sehr wenig Forschung“ über Menschen durchgeführt, die spirituell-psychische Erfahrungen gemacht haben – was leider zu wahr ist. Ich habe einen Artikel gelesen, in dem es hieß, dass über eine neue Ausbildung für Psychiater nachgedacht werde. Ich fragte mich – was genau verwenden sie als Trainingshandbuch? Ich bin bisher auf ein anständiges Trainingshandbuch gestoßen. Unser Geist ist endlich, und doch sind wir selbst unter diesen Umständen der Endlichkeit von Möglichkeiten umgeben, die unendlich sind, und der Zweck des Lebens besteht darin, so viel wie möglich aus dieser Unendlichkeit herauszuholen. Alfred North Whitehead Ich lebe in General Santos, Philippinen, und persönlich halte ich meine Verbindungen zu Bla'an und T'boli Filipina für weitaus intelligenter als viele [über]gebildete Akademiker, die ich getroffen habe – weil sie glauben, dass Träume eine Quelle sein „können“. göttlicher Inspiration – wohingegen Psychiater diese Phänomene im Allgemeinen als Halluzinationen und Wahnvorstellungen betrachten – im wahrsten Sinne des Wortes. Wie Whitehead feststellt, geht es um „Möglichkeiten“, Potenzial und Kreativität! Be Lang Dulay, eine nationale Künstlerin, machte die T'nalak-Weberei mit ihren über 100 verschiedenen T'nalak-Designs populär. Die nationale und internationale Anerkennung und Wertschätzung ihrer Kunst hat ein Vermächtnis hinterlassen. Ihr wertvolles Handwerk trägt die T'boli-Identität in sich. (S.208) Diese 100 Entwürfe von Be Lang Dulay sind KEINE Halluzinationen oder Wahnvorstellungen. Auch meine relativ gut dokumentierten transzendentalen spirituellen Erfahrungen sind nicht konsistent und vernünftig interpretierbar. Tinalak /T'nalak Fiesta Straßenparade und Straßentanz aufgenommen auf South Cotabato SMRAA, Koronadal City während des T'nalak Festivals am 18. Juli 2009. Die Farben von T'nalak von Louie D. Photography – 3763039917.jpg – Wikimedia Dr. Ray De Paulo, ein bekannter Psychiater aus Johns Hopkins, erklärte mir: „Alle transzendentalen spirituellen Erfahrungen sind Psychosen.“ Ich habe mit E-Mails Einspruch erhoben, aber er hat nie geantwortet. ( was eigentlich „ Angriff“ ist ) Fußnote: Definition von Körperverletzung durch das Cornell Legal Institute Körperverletzung wird im Allgemeinen als eine vorsätzliche Handlung definiert, die eine andere Person in die begründete Befürchtung versetzt, dass ihr unmittelbar schädlicher oder beleidigender Kontakt droht. Es ist keine Körperverletzung erforderlich, aber der Täter muss beabsichtigt haben, einen schädlichen oder beleidigenden Kontakt mit dem Opfer herbeizuführen, und das Opfer muss dadurch in unmittelbare Gefahr eines solchen Kontakts geraten sein. „Vorsatz“ im Zusammenhang mit einem Angriff bedeutet, dass die Tat nicht zufällig erfolgt, das Motiv jedoch unerheblich ist. Dabei spielt es keine Rolle, ob das Ziel des Täters lediglich darin bestand, das Opfer zu erschrecken, oder ob die Tat nur als Scherz gemeint war. Der Schädiger muss nicht beabsichtigt haben, dass der Kontakt schädlich oder anstößig ist, er muss lediglich den tatsächlichen Kontakt beabsichtigt haben. „Begründete Besorgnis“ bezieht sich im Zusammenhang mit einem Angriff auf die begründete Annahme des Opfers, dass die Tat unmittelbar zu schädlichem oder beleidigendem Kontakt führen wird. Das Opfer muss keine Angst nachweisen, sondern nur, dass ihm bewusst war, dass es zu einem solchen Kontakt kommen könnte. Wenn sich das Opfer und der Schädiger nicht kennen, gilt als rechtlicher Maßstab das, was ein normaler, vernünftiger Mensch unter den gleichen Umständen wie das Opfer geglaubt hätte. Verfügen das Opfer und der Schädiger über besondere Kenntnisse voneinander, können diese besonderen Kenntnisse bei der Feststellung, ob die Festnahme des Opfers begründet war, berücksichtigt werden. Mini-Kritik des akademischen Materialismus mit Tausenden von Ansichten und null Kritikpunkten https://independentscholar.academia.edu/CharlesPeckJr
I. Преамбула: Чарльз Э. Пек-младший – Ссылка на профиль academia.edu – https://independentscholar.academia.edu/CharlesPeckJr Статистика эффективности Всего просмотров 341 524 - в топе 0,5% - 1 354 подписчиков Для справки: это эссе было заблокировано Колледжем Вустера: Цитата из электронного письма, полученного от Колледжа Вустера: «Ваше сообщение на адрес alumni@wooster.edu не удалось доставить. Пользовательское правило потока почты, созданное администратором сайта livewooster.onmicrosoft. .com заблокировал ваше сообщение. Плохие вещи» Да, я один из этих чертовых радикалов, общественное сознание, да, как ужасно Академическое преследование: Кэрол Кьюсак, ведущий писатель и профессор социологии из Австралии, заметила: «Определять все, что вы делаете, как спам просто неприемлемо! Я на три четверти ирландка (другой дедушка и бабушка были корнуэльцами, так что я на 100% кельт). " (Я сказал ей, что хорошо, что я ирландец. Говорят, ирландец не счастлив, если не сражается. Так что да, жизнь не может быть лучше, чем эта) Список эссе, заблокированных ФБ — насколько мне известно, все они были эссе о духовности. – показывает 18 эссе, заблокированных Facebook (я задокументировал это по электронной почте) с января 2019 года по июнь 2020 года. Вдобавок ко всему, у меня были удалены сообщения за нарушение «стандартов сообщества, многие из которых рекомендованы докторами наук», например, мое эссе «более глубокое измерение», в котором доктор П. Вонг заявил, что «более глубокое измерение, которое было удалено за нарушение стандартов сообщества,» для публикации" Это основная причина, по которой я переехал на Филиппины: я подал жалобу в Министерство юстиции США на преследование и дискриминацию. Министерство юстиции США приняло мои жалобы № 83404-WLP, 83404; 95500, 91650, 91569, 90778 – Они подробно объяснили, как Дефинистская ошибка вызывает серьезные недопонимания и порождает предрассудки, непонимания, а порой и откровенное невежество. Жалоба была подана против Кайзера Перманенте, который, по сути, сказал мне, чтобы я взял свои убеждения и пошел к черту. Это было еще в 2021 году, так что, похоже, никаких действий предпринято не будет, хотя Министерство юстиции никогда бы не приняло жалобы, если бы они не были обоснованными вопросами. Материалистическая догма: ложная предпосылка «Не существует психологии групп» Для справки, я спросил Брайана Дж. Маквея, известного автора, антрополога и эксперта по японской культуре: «Если принцип социальной психологии «Нет психологии групп» является формой экстремизма, то его ответ на мой вопрос: Да, "нет психологии групп" - это крайний индивидуализм. – Брайан Дж. Маквей Конечно, это контрастирует с решением Колледжа Вустера, который заблокировал мой вопрос и эссе ниже. II. Аннотация: Коротко о социальном сознании: « В каждой из этих [личностей или ролей] хранятся неявные и укоренившиеся знания о соответствующих ценностях и поведении, симпатиях и антипатиях, способах существования». A. Львиная доля: «Выделяются три основные формы автоматической саморегуляции: [1] автоматическое влияние восприятия на действие, [2] автоматическое стремление к цели и [3] непрерывная автоматическая оценка своего опыта. Основываясь на накопленных данных, авторы приходят к выводу, что эти различные бессознательные психические системы берут на себя львиную долю бремени саморегуляции, тем самым удерживая человека в своей нынешней среде». Б. Ментальные категории абсолютно необходимы для упрощения и понимания насыщенной информацией среды… С. _ Явная связь между восприятием [окружающей среды] и действием, вероятно, существует по веской адаптивной причине, например, для создания соответствующей поведенческой подготовки в отсутствие сознательного руководства и контроля. Д. «Идея о том, что социальное восприятие представляет собой в значительной степени автоматизированный психологический феномен, сейчас широко распространена». Наши личности многогранны – мать, музыкант, учитель, любитель йоги, фанат NASCAR. В каждой из этих [личностей] хранятся неявные и укоренившиеся знания о соответствующих ценностях и поведении, симпатиях и антипатиях, способах существования. III. Подсознание обрабатывает 11 миллионов бит данных в секунду. Способность бессознательной обработки человеческого мозга оценивается примерно в 11 миллионов единиц информации в секунду. Сравните это с оценкой сознательной обработки: около 40 фрагментов в секунду. Наша сознательная способность обработки информации не является незначительной, но очевидно , что это всего лишь пруд-накопитель по сравнению с океаном бессознательного. И все больше и больше исследований раскрывают способности бессознательного, которые бросают вызов разуму. (Из: Forbes: Ваш мозг видит, даже если вы этого не видите, 24 июня 2013 г.) Исследователи бессознательного сходятся во мнении, что бессознательное — это рабочая лошадка человеческого разума. «Основываясь на накопленных данных, авторы приходят к выводу, что эти различные бессознательные психические системы берут на себя львиную долю бремени саморегуляции, тем самым удерживая человека в своей нынешней среде». Это ключевая концепция в понимании человеческого сознания: «Идея о том, что социальное восприятие — это в значительной степени автоматизированный психологический феномен, сейчас широко принята». Если подумать о том, сколько информации о социальных взаимодействиях доступно, это имеет смысл. Даже в базовом общении между двумя людьми используется много информации, такой как тон голоса, язык тела, жесты рук и черты лица, которые, как показывают исследования, передают много информации. Затем есть социальный контекст и обстоятельства. Плюс есть теории психических процессов, обрабатывающих информацию о намерениях другого человека. Физическая сложность человеческого мозга сама по себе поразительна – даже если не принимать во внимание бесчисленное множество значений и социальных взаимосвязей в жизни и мире. Имея примерно 100 миллиардов нейронов и почти астрономическое количество нейронных взаимосвязей, насчитывающее несколько сотен триллионов синаптических связей, человеческий мозг может обрабатывать огромные объемы информации – и все это за миллисекунды, поскольку электрические сигналы передаются со скоростью более 200 миль в час. Нейробиология выявила 360 различных областей мозга. Как показывает практика, нейробиологические исследования показали, что разные ситуации вызывают активность разных участков мозга, и чаще всего разные участки мозга работают в тандеме с другими участками мозга. Функ и Газзинья отмечают: «Моральная нейробиология — сложная и расширяющаяся область. В настоящем обзоре суммированы основные научные результаты, полученные на сегодняшний день. Мораль – это совокупность сложных эмоциональных и когнитивных процессов, которые отражаются во многих областях мозга … Нейронные цепи областей мозга, участвующих в нравственности, перекрываются с теми, которые регулируют другие поведенческие процессы ( Мозговая архитектура человеческой морали, Funk and Gazzanigna. Текущее мнение в Neurobiology 2009 19:678-681). Нейробиологические исследования музыки обнаруживают тот же «эффект» — процессов, связанных с музыкой, связанных с языком и другими областями мозга. Нейробиолог по телевидению, объясняя свое исследование МРТ, которое представляло собой попытку составить карту положения различных объектов в мозгу, упомянул, что пять различных областей мозга испытуемого загорались, когда ему показывали изображение молотка. Как я уже говорил, в человеческом мозге имеется несколько триллионов синаптических связей, а человеческий разум невероятно сложен. IV. Ментальные категории и социальное восприятие Ментальные категории абсолютно необходимы для упрощения и понимания насыщенной информацией среды . отсутствие сознательного руководства и контроля. Внутри социальной группы у человека больше шансов гармонично ладить с другими членами группы, если он ведет себя одинаково, чем когда он «не синхронизирован» и ведет себя по-другому. Таким образом, вполне логично, что поведенческая тенденция по умолчанию во взаимодействии основана на восприятии того, что делает другой человек (прежде чем вы это узнаете. Барг говорит, что существуют «ментальные категории», состоящие в основном из стереотипов и норм, которые, возможно, являются своего рода «мысленными и символическими стенографическими обозначениями», которые на самом деле создают бессознательное осознание и восприятие, которые жестко связаны с определенными обстоятельствами поведения и действия . . Барг резюмирует концепцию социального восприятия и заявляет, что «идея о том, что социальное восприятие представляет собой в значительной степени автоматизированный психологический феномен, в настоящее время широко принята. Многолетние исследования продемонстрировали разнообразие способов, которыми поведение кодируется спонтанно и без намерения с точки зрения соответствующих концепции черт……….и как стереотипы социальной группы автоматически активируются при простом восприятии отличительных черт «члена группы». Перцептивные интерпретации поведения, а также предположения о поведении человека, основанные на принадлежности к идентифицированной группе, становятся автоматизированными, как и любое другое представление, если они часто и систематически делаются при наличии поведенческих характеристик или характеристик членства. группа» (« Подсознание», Джон А. Барг и Эсекьель Морселла). «Как показал наш эксперимент «Американские ценности» с участием американцев азиатского происхождения, мы можем чувствовать и вести себя по-разному в зависимости от того, какой аспект нашей личной идентичности активен в данный момент. Наши идентичности многогранны – мать, музыкант, учитель, любитель йоги, фанат NASCAR. В каждом из них В них хранятся неявные и укоренившиеся знания о ценностях и соответствующем поведении, симпатиях и антипатиях, способах существования (Джон Барг: «Прежде чем вы это узнаете»). V. Мотивация, эволюция и цель Эволюция (наряду с ранним обучением и культурой) влияет на наши предпочтения и, через них, на нашу склонность приближаться к определенным аспектам окружающей среды или избегать их. Мы предрасположены предпочитать одни объекты и аспекты окружающей среды другим. Мы часто руководствуемся нашими чувствами, интуицией и внутренними реакциями, которые определяют приоритетность важных дел (Дамасио, 1996; Schwarz & Clore, 1996). Джон Барг утверждает: «Существует множество поведенческих импульсов, генерируемых в любой момент времени и основанных на наших развившихся мотивах и предпочтениях, культурных нормах и ценностях, прошлом опыте в аналогичных ситуациях и на том, что другие люди делают в настоящее время в той же самой ситуации. импульсы предоставили нам бессознательно действующие мотивы, предпочтения и связанные с ними поведенческие тенденции подхода и избегания, а также мимикрию и другие эффекты, запускающие поведение, вызванные простым восприятием поведения других». (Джон А. Барг и Эсекьель «Перспективы психологической науки», том 3 — номер 1, 73) V. Тонкие бессознательные влияния – академические стереотипы Барг подчеркивает, насколько распространенными и мощными могут быть некоторые бессознательные влияния и мотивации! Барг отмечает: «Представьте на мгновение, что вы профессор психологии, который проводит эксперименты по сознательному осознанию. Вы продолжаете обнаруживать, что ваши тонкие манипуляции с суждениями и даже поведением людей успешны, заставляя участников эксперимента любить или не любить одного и того же человека, чувствовать себя счастливыми или грустными, вести себя грубо или с бесконечным терпением. Однако ни один из ваших участников не имеет ни малейшего понятия о том, что заставило их чувствовать или вести себя». Невыносимая автоматичность бытия, Джон А. Барг и Таня Л. Чартранд - с. 462 июль 1999 г. Американский психолог) Академические ценности, нормы и стереотипы обязательно будут очень заметными и влиятельными - хотя, насколько мне известно, я первый, кто сосредоточился на академических стереотипах. Два исторических примера общественного сознания Два исторических примера общественного сознания, тесно связанного с духовными и религиозными верованиями. Помимо иллюстраций индуизма (Дхармы как социального и космического порядка) и конфуцианства (я как другие), существует общественное сознание арктических охотников-собирателей как «человеческие отношения с миром» и Почему это важно «То, как вы смотрите на вещи, является самой мощной силой, формирующей вашу жизнь ! » — Ирландский поэт-теолог Джон О'Донохью То, что говорит О'Донохью, очень верно, и среди великих мыслителей существует почти единодушное мнение. Будда недвусмысленно заявил, что «Человек — это лишь продукт своих мыслей; кем он думает, что он становится». Альберт Эйнштейн провозгласил: «Мир, который мы создали, является продуктом нашего мышления; его невозможно изменить, не изменив наш образ мышления. Более того, доктор Стивен Фарра утверждает: «Наши модели — это наша реальность. Но наши модели — не реальность!» Это случайно совпадает с высказываниями бессмертного философа Канта, который утверждал, что мы воспринимаем не реальный мир, а «представления» реального мира. Точно так же, как мы видели, Барг подчеркивает «ментальные категории», а также мощное влияние бессознательных норм и стереотипов. Юнг делает упор на символы, которые, как он утверждает, находятся за пределами когнитивных оценок. Суть в том, что «модели» – и то, как мы видим мир – это не просто ключевые и важные вопросы-проблемы, а жизненно важные. Рамачандран, известный нейробиолог, отмечает, что человеческий мозг использует закономерности, парадигмы и модели, чтобы вести «нас» через матрицу жизни. Микеланджело подчеркивал важность того, как вы смотрите на вещи – по-другому – что то, что вы «представляете», имеет важное значение для того, чего вы можете достичь. Микеланджело провозгласил: «Я увидел ангела в мраморе и вырезал его, пока не освободил его». Итак, ваша осведомленность и ориентация имеют решающее значение для истинного понимания – и мудрости. Этот творческий фактор подчеркивается психокибернетикой, а также законом внимания. В «Психокибернетике» Максвелл Мальц приводит пример «рулевого», пилотирующего корабль. Ваше сознание – рулевой. Ваше подсознание — это корабль или «сервомеханизм». Рулевой может регулировать направление корабля, но не может заставить его двигаться. В нижней части корабля происходит обширная цепочка двигательной активности, о которой рулевой не подозревает. То же самое и с вашим подсознанием. Вы не можете «заклинить» свой творческий механизм. Вы должны доверять ему и позволить ему работать, потому что, в конечном счете, это подсознательное устройство. Оно отвечает только нынешним потребностям. Все, что вы можете сделать, это действовать до того, как у вас появятся окончательные доказательства. Сделайте это, и вы обретете силу . Эдгар Кейси подчеркивал важность процессов человеческого разума. Эдгар Кейси (1877-1945) был документально подтвержденным целителем и духовным лидером, действовавшим примерно с 1925 по 1945 год. Эдгар Кейси заметил: «Держите ментальные силы в гармонии со своим Высшим Я и поднимитесь до вышеуказанных состояний, которые могут атаковать разум. , ибо если мы хотим отдать все возможное тем, кто от нас зависит, мы должны иметь физически подготовленные тела и умы выше нижнего уровня. Сделайте это! (3991-1) Тогда Учитель – как ум – это путь, то, как человек осознает это посредством применения, через управление надеждами, желаниями, верой самой души. Ибо разум состоит из тела и души, и когда он очищен в Христосознании, он продолжает жить как таковой. (3292-1) Этот сдвиг осознания от внешнего, материального мира к внутреннему миру требует умственной практики. …Божья часть каждой сущности, и там дух истины, помощи и надежды, может встретиться с «я», эго, Я ЕСМЬ, то есть Творческих Сил – ЧЕРЕЗ МЕНТАЛЬНОЕ применение «я». -Эдгар Кейси читает 516-3 Почему важна социальная осведомленность и ориентация людей ? Образ жизни и взгляд на мир В качестве предисловия я должен подчеркнуть тот факт, что человеческий мир – это мир отношений. Сегодня люди живут в невероятно сложном и изощренном обществе, мире – и Земле. Социальные сети имеют практически неограниченные возможности доступа к информации и общению. Таким образом, было бы разумным и, казалось бы, неизбежным выводом, что люди – просто для того, чтобы функционировать достаточно эффективно – должны – вне всякого сомнения – обладать той или иной формой социального сознания. Просто для обработки огромного количества общественно-политико-религиозной информации человеку потребуется определенная социальная сознательность. Фактически, Барг, по сути, утверждает, что стереотипы и нормы составляют своего рода сознание или социальную структуру. Мойтрии Радж, выдающаяся индийская поэтесса, художница и рассказчица, сказала: «Чарли Пек, да, единственное, что меня действительно поражает в этой статье (этом эссе об общественном сознании), — это упоминание того факта, что религия — это образ жизни. и это не то, что нужно практиковать в определенное время или в определенных местах. Я верю в это и поддерживаю всем сердцем. Моя религия живет в моей работе. 🌹 Еще раз спасибо, что поделились». Я, конечно же, ответил: «Мойтрейи Раджу, да! И спасибо за ваши комментарии. Я думаю, что в том, что вы говорите, есть много правды – и что вам следует больше сосредоточиться на жизни, чем на ритуалах. [и прежде всего на политике]! Когда вы снимите внешнюю религиозную оболочку, одежду и слишком часто догмы - внутри человеческая духовность удивительно схожа, и духовность иногда может преодолевать внешние религиозные препятствия. Упанишады индуизма, например, подчеркивают жизненно важную роль идеи-архетипа жизни: жизнь — это огонь, который горит, и солнце, которое просвещает. Жизнь — это ветер, дождь и гром в небе. Жизнь — это материя и земля, то, что есть, и то, чего нет, и то, что за пределами, — в вечности». Есть что-то за пределами нашего ума, что пребывает в тишине внутри нашего ума. Это высшая тайна за пределами мысли. Позвольте своему уму и тонкому телу опираться на это и не опираться ни на что другое. — Упанишады Жизнь в мире и жизнь в духе не являются несовместимыми. Работа или действие не противоречат познанию Бога, но действительно, если выполняются без привязанности, являются средством к нему. — Упанишады Духовность как общественное сознание Карина Лагдамео-Сантильян проделала огромную работу, объясняя истину «общественного сознания, я думаю, мне следует включить в нее то, что она сказала». Она цитирует основателя филиппинской психологии (которая отходит от строго западной психологии ): «Капва — это признание общей идентичности, внутреннего «я», общего с другими. Это филиппинское языковое единство «я» и «другого» уникально и отличается в большинстве современных языков. языки. Почему? Потому что такое включение подразумевает моральное обязательство относиться друг к другу как к равным людям. Если мы сможем сделать это – даже начиная с нашей собственной семьи или круга друзей – мы находимся на правильном пути к миру. Мы — народ капва», — профессор Вирхилио Энрикес, основатель Sikolohiyang Pilipino. По моему мнению, с которым некоторые согласны, важным аспектом духовности является то, что она на самом деле является формой социального сознания. Духовные лидеры и духовные люди подчеркивали, что их духовность – это, по сути, осознание или восприятие. Я бы добавил, что это тоже ориентация. Духовное осознание и ориентация человека формируют то, как люди общаются и взаимодействуют с другими. Итак, понимание этого аспекта духовности может быть полезным. Я бы добавил к этому, что в целом учения религии - сострадание, праведность, долг и заветы, справедливость и т. д. касаются отношений и, следовательно, общественного сознания. В моих пяти книгах по психологии религии учение религии оставлено в стороне вместе с сообществом. Наибольшее количество упоминаний о сострадании составило 8 только в одной из книг. По моему мнению, сострадание заслуживает отдельной главы. II. Введение – Рамон К. Рейес и религиозные убеждения как общественное сознание. Предисловие: В качестве предисловия к филиппинской версии общественного сознания я хотел бы представить краткий набросок из вступления Рамона К. Рейеса к его статье « Религиозный опыт на Филиппинах: от мифов через логос к Кайросу» ( Philippine Studies , Vol. 33, № 2 ( второй квартал 1985 г. ), стр. 203-212, Издатель: Университет Атенео де Манила), поскольку он фокусируется на социальной структуре и общественном сознании: образе жизни, социальных институтах и правилах, морали и всем остальном, формах унитарная система…. » Социальная структура и социальное сознание в охотничьих ритуалах и доколониальной филиппинской духовности Хорошо исследованная статья А. Эрики Хилл об охотничьих ритуалах - в контексте общественного сознания. В очень подробной и глубокой статье Эрики Хилл « Животные как агенты: охотничьи ритуалы и реляционные онтологии на доисторической Аляске и Чукотке » Эрика Хилл ясно подчеркивает тот факт, что вопрос духовных верований в духи животных, «отношения людей с природными существами» мир» — центральный вопрос. По сути, Эрика Хилл определяет духовные убеждения в этом контексте как отношения человека с окружающей средой. Акцент делается на «человеческих отношениях» – в отличие от отношений с «божественным». Дело в том, что духовные убеждения в духе животных, как подробно показывает Эрика Хилл, обеспечивали общественное сознание или структуру значения (систему символов в терминах антрополога Клиффорда Гирца) не только в охотничьей деятельности, но и, как указывает Эрика Хилл Хилл , в социальной жизни. «СМИ» или социальная структура, а также. При этом религии с тех пор должны были охватывать или включать в себя целые сообщества и общества, что обязательно требует, чтобы духовные и религиозные верования выполняли большое количество различных функций для создания и поддержания сообщества. Я должен признаться, что чувствую, что в данный момент маятник, сосредоточенный на сверхъестественном и трансцендентном, которое некоторые слишком часто считают потусторонним, качнулся слишком далеко, и люди утратили связь с некоторыми истоками и корнями духовности. Таким образом, духовные верования были сосредоточены и в первую очередь связаны с «человеческими отношениями». Как решительно заявляет Эрика Хилл: «Их мысли и действия устанавливают и поддерживают отношения с добычей, и их можно более продуктивно концептуализировать как динамичное социальное поведение, встроенное в контекст повседневной жизни, чем как привилегированные ритуальные действия». Подводя итог многочисленным ритуалам, правилам и табу, связанным с духовными верованиями в духи животных и повсеместному присутствию духовных верований в повседневной жизни, Эрика Хилл утверждает: «Сначала хищные животные, в том числе медведь, морж и кит, воспринимались как как агентиальные существа , которые взаимодействовали с людьми как с людьми; они были разумными социальными равными, способными решать, отдавать ли предпочтение людям, позволяя себя поймать. Человеческие охотники регулярно, даже ежедневно, имели дело с добычей. Ритуал охоты и уважение табу Это была ответственность отдельного охотника и членов его семьи, чья обязанность заключалась в том, чтобы подойти, взять, зарезать и должным образом избавиться от животного и его останков». Эрика Хилл продолжает: «Об этом свидетельствуют две формы материальной культуры. Эскимосско-животные отношения: охотничьи амулеты и тайники морских млекопитающих, а позже оленей и т. д. Амулеты, захороненные вместе с охотниками и обнаруженные в погребальных контекстах на прибрежных стоянках Аляски и Чукотки, материализовали отношения между охотниками и добычей. Эрика Хилл проливает свет на относительно подробные процедуры и протоколы, которые структурировали «отношения человека с миром природы!» и подробно описывает некоторые точные средства и протоколы, которые конкретно определяли определенные отношения. Эрика Хилл отмечает, что «отношения с этими людьми включали набор правил и ожиданий и были основаны на взаимном уважении, как и отношения с людьми. Неправильное поведение, недоразумения и плохие манеры имели негативные социальные последствия, равно как и взаимодействие с родственниками, двоюродными братьями и деловыми партнерами. » В дискуссии с ученым по вопросу духовных убеждений о том, что животный дух выполняет структурную – и, что более важно, мотивационную – функцию в обществах охотников-собирателей, ученый особо заявил, что антрополог уже определил, что функция тотемических обществ заключается в том, чтобы определить родство. Опять же, я чувствую, что должен подчеркнуть, что духовные убеждения в духах животных касались не сверхъестественного, а, как указывает Эрика Хилл, «отношений человека с миром природы!» » Духовная символика должна была «придать энергию» убеждениям и структуре убеждений. Б. Религиозный опыт на Филиппинах: от мифов через логотипы к Кайросу РАМОН К. РЕЙЕС (Религиозный опыт на Филиппинах: от мифа через логотипы и прибытие в Кайро) Доколониальная религия Филиппин, по мнению наших археологов, антропологов и историков, — анимизм. Наши предки верили, что поля, ручьи, горы и моря населены духами (богинями, анито ), более могущественными, чем человек. Некоторые из этих духов считаются добрыми, другие – злыми или нечестивыми. Во всех случаях все это должно быть одобрено священником, мужчиной или женщиной ( бабайлан , каталонец), в обязанности которого входит принесение жертвоприношений и проведение соответствующих церемоний в зависимости от случая, для исцеления, исследования обильного урожая или молитвы. для безопасного плавания. К этой группе духов относятся предки и умершие. Их тоже нужно было развлекать. Ранние филиппинцы также верили в великого Бога (Бат хала Майкапал), который создал человека и мир. Этот монотеистический элемент, по-видимому, может быть заимствованием из исламской религии, принесенной на Филиппины еще до прихода испанцев малайскими торговцами, учителями и поселенцами, образовавшими на Филиппинах мусульманские общины. Этому великому Богу не приносились никакие жертвы, потому что его считали очень далеким от небес. Поэтому не было ни больших храмов, ни организованной религии. Ритуалы выполняются священником на месте, и иногда они должны полагаться на определенного духа дома, на ферме, медитируя у горного ручья или на море. Существовала вера в загробную жизнь, состояние, которое считалось очень похожим на жизнь здесь и сейчас, за исключением, возможно, большего досуга и удовольствий. Описывает пример такого примитивного филиппинского мировоззрения, говорит антрополог. . . Они видят в окружающей среде бесчисленное количество потенциально разрушительных богов и духов и ежедневно взаимодействуют с ними. Когда большое дерево сталкивается с кем-то, расчищающим землю, это считается поступком разгневанного духа. Рассматривая окружающую среду как социальную, люди получают соответствующее объяснение «природным» явлениям. Короче говоря, социальный и моральный порядок включает в себя живых, мертвых, богов и духов, а также окружающую среду... Миссионер-антрополог описывает религию одного из племен северных Филиппин, возникшую на основе устной традиции, сохранившейся до наших дней: «Религия Ифугао не находится в отсеке, отделенном стенами от других культурных особенностей. Когда Ифугао выращивают рис или сладкий картофель, строят дома, продают свою землю или, по сути, свое наследие, когда они занимаются всем, что относится к общий жизненный цикл каждого из них, например, когда они женятся, рожают, воспитывают детей, отмечают праздники, когда они празднуют урегулирование своих разногласий или налагают штрафы на нарушителей своего обычного права, когда они вытаскивают копья из-под крыш своих домов, воевать с врагами или охотиться на кабанов и оленей; когда они лечат больных или хоронят умерших; другими словами, когда они живут согласно священным традициям своих предков, они в то же время практикуют их религия...» «Фактически, весь общественный порядок Ифугао , включая практический образ жизни, институты и социальные правила, мораль и все остальное, образует единую систему; и это считается религиозным явлением весьма естественного происхождения. ». Хотя Рейес подчеркивает религиозные взгляды филиппинцев, сочувствующих «сверхестественному происхождению», в отличие от очень подробной и углубленной статьи Эрики Хилл «Животные как агенты: охотничьи ритуалы и реляционные онтологии на доисторической Аляске и Чукотке» подчеркивается и выдвигается на первый план тот факт, что проблемы духовной веры в животных духов являются «отношения человека с миром природы» основной проблемой. Я думаю, что подход Эрики Хилл правильный, потому что даже введение понятия «сверхъестественное происхождение» в научную дискуссию содержит в себе «предпочтительный/коварный» термин, который на самом деле является ошибкой, особенно подпадающей под дефинистскую ошибку . Кроме того, квантовый физик Брайан Джозефсон, первый валлиец, получивший Нобелевскую премию, отмечает, что «плодородность — единственный истинный жизнеспособный показатель религии». Эрика Хилл показывает, что отношения и ориентация духовных убеждений с духами животных действительно плодотворны. IV Дхарма – концепция общественного сознания возрастом около двух тысяч лет. Дхарма, индуистская концепция, вероятно, является первой концепцией общественного сознания, возникшей между 500 годом до нашей эры. и 500 г. н.э. во время эпического, пуранического и классического периодов в Индии. «Дхарма — это концепция социального порядка и долга, поддерживающая всю вселенную. Отнесение человека к касте (варне) и группе рождения (джати) является элементом дхармы. Джати исторически также используется для определения социальных взаимодействий и браков, поскольку дхарма направляет все аспекты повседневной жизни. Для индуистов, как и для религиозных людей других традиций, «религия» не может пониматься как часть жизни. Термин дхарма можно перевести как «религия», «закон», «порядок», «долг» или «этика». Оно гораздо более всеобъемлющее, чем любая конкретная деятельность, которую можно было бы назвать «религией». Дхарма – это то, что центрирует, поддерживает и придает смысл всем действиям, а не только тем, которые совершаются в определенное время и в определенном месте. Действительно, слово дхарма происходит от корневого слова, которое означает «поддерживать, терпеть». Именно этот порядок поддерживает весь мир, от законов природы до работы сознания. Дхарма – это также социальный порядок. В Индии это традиционно включало обязанность принадлежать к определенному слою общества, касте (варна) или группе рождения (джати). В Ригведе X.90, гимне творения, четыре широкие варны возникают из частей тела божественного существа, из которого была создана вселенная. Из его головы возникли жрецы и ученые (брахманы); из его рук восстали цари и воины (кшатрии); из его бедер появились земледельцы и торговцы (вайшьи); и из его ног вышли слуги и работники (шудры). Иерархия и расслоение общества, таким образом, вписаны в план Вселенной. При этом признается взаимозависимость каст, поскольку они являются частями тела, единого организма. (https://pluralism.org/dharma-the-social-order Проект плюрализма в Гарвардском университете Краткие размышления духовного лидера Эдгара Кейси Эдгар Кейси также подчеркивал важность разума. Эдгар Кейси (1877–1945) был задокументированным медиумом, действовавшим примерно с 1925 по 1945 год. Эдгар Кейси был феноменален. Он вылечил восемь человек от эпилепсии в то время, когда не было лекарств от эпилепсии, не говоря уже о методах лечения. Он говорил на языках, о которых не имел сознательного знания (вдохновляющая иллюстрация говорения на языках или глоссолалии). И, как отмечает знаменитый парапсихолог Стефан Шварц, он наблюдал удаленно еще до того, как появились удаленные наблюдатели. Эдгар Кейси заметил: «Духовное «я» — это жизнь, деятельность умственного и физического — это душа — и, следовательно, душа-тело» (Эдгар Кейси читает 3590-2). Поддерживайте ментальные силы в гармонии со своим высшим «Я» и поднимайтесь над условиями, которые окружают разум, поскольку, если мы хотим отдать лучшее из себя тем, кто от нас зависит, мы должны иметь физически подготовленные тела. форма и духи выше нижнего уровня. Так сделай это! (3991-1) Итак, Мастер - как ум - это путь, это то, как человек осознает через применение, через управление надеждами, желаниями, верой самой души. Ибо разум принадлежит телу и душе, и когда он очищается в Сознании Христа, он живет как таковой бесконечно. (3292-1) Этот сдвиг сознания от внешнего материального мира к миру внутреннему требует умственной практики. …божественная часть каждой сущности, и там дух истины, помощи, надежды, может встретиться с самостью, эго, Я ЕСМЬ, [то есть или тем, кто есть ] Творческих Сил – ЧЕРЕЗ МЕНТАЛЬНОЕ применение себя (Эдгар Кейси читает 516-3). Конечно, Христос заявил однозначно: «Заповедь новую даю вам: любите друг друга. Как Я любил вас, так и вы должны любить друг друга! (Иоанна 13:34-35) У Будды есть десятки цитат о любви, и слово сострадание/сострадание является наиболее частым словом в Коране. Анализ логических и рациональных аргументов Преамбула – Перспектива Для перспективы – жемчужина из моей дискуссии об общественном сознании. Доктор Джоан Уолтон, большое спасибо, что присоединились к нам! Спасибо, Чарльз, за эту интересную и важную статью. Для меня суть выражается в вашей цитате Джона Донахью: «То, как вы смотрите на вещи, является самой мощной силой, формирующей вашу жизнь». Если мы будем рассматривать себя как случайные события, рожденные из безжизненных материальных сущностей, а наш богатейший и наиболее обогащающий опыт — это иллюзия, созданная возбуждением нейронов в нашем мозгу, тогда наша жизнь в конечном итоге будет казаться бесплодной и лишенной смысла. Однако если мы открыты возможностям более широкой трансцендентной/трансперсональной реальности, которая существует за пределами того, что мы можем воспринимать пятью органами чувств, тогда нас ждет захватывающее путешествие открытий. Мой ответ: Доктор Джоан Уотсон: Я не могла бы сказать лучше. Я: «Тогда нас ждет захватывающее путешествие открытий». И да – О'Донохью попал в самую точку. Джон Донахью: «То, как вы видите вещи, является самой мощной силой, формирующей вашу жизнь». Я думаю, мне следует добавить вопрос о том, почему кто-то охотно верит в материализм, который является для меня ошеломляющим вопросом. Это все равно, что прийти в тюрьму и запереться в тюремной камере. Или как приковать себя к цепи и клубку. Ограничивать мышление материалистическим принципом «жесткой приверженности произвольной количественной оценке», особенно количественной, получаемой только в лабораторных условиях, просто ошеломляет. Это, должно быть, самый узкий взгляд на науку в истории человечества. Отрывок из https://independentscholar.academia.edu/CharlesPeckJr. V. Постскриптум - Академический материализм и состояние души Клаудия Нильсен привносит историческую и схоластическую перспективу в вопрос академического материализма. Она сказала: «Этот вопрос тоже долгое время занимал меня, и я нашла работу Иэна МакГилкриста ( « Мастер и его эмиссар », 2009) очень полезной. МакГилкрист — психиатр, а также специалист по английской литературе. В своих исследованиях он приводит доказательства доминирования левого и правого полушарий головного мозга, а также влияние этого доминирования на историю западной культуры. Это показывает, что после эпохи Просвещения, когда церковь начала терять свою способность объяснять природу реальности, наука с ее экспериментами стала центром доверия. Вместе с этим на протяжении веков происходили огромные достижения в области технологий, которые помогли улучшить жизнь человечества. Однако маятник слишком сильно качнулся в противоположную сторону, и реальность стала ограничена тем, что можно воспринять и оценить с помощью физических чувств. Материализм взял верх. Сама дисциплина психология является продуктом этого, в своем первоначальном стремлении стать точной наукой. Фрейд использовал механистические термины и разработал гидравлическую модель психики. Не говоря уже о бихевиоризме Уотсона, который обобщал человеческое поведение, мало обращая внимания на внутренний мир человека. » Виктор Франкл в 1940-х годах заметил, что «образы, с помощью которых отдельные науки изображают реальность, стали настолько несопоставимы, настолько отличны друг от друга, что добиться слияния различных образов становится все труднее и труднее». Иными словами, различные дисциплины и школы мысли в науке, и, кажется, особенно в психологии, фактически становятся в значительной степени отдельными и несвязанными образованиями! Шериф считает, что эта культура «публикуй или погибни» увековечивает большое количество исследований, которые не обязательно являются высококачественными, потому что исследователи вынуждены публиковать статьи ради своей карьеры, а не ради хорошей науки. Это приводит к потере направления в этой области, поскольку вместо того, чтобы работать вместе над общей парадигмой, исследователи оказываются в «автономных замках/башнях из слоновой кости» внутри психологии, но также и во всех научных дисциплинах. Социальное. Больше табу и суеверий, чем науки?? Хейзел Маркус, Синобу Китаяма, Рэйчел Хейман, авторы главы «Культура и «основные» психологические принципы » более чем 700-страничного « Справочника по основным принципам социальной психологии» , довольно смело и недвусмысленно заявляют, что «психологи, изучающие группы, подходят к представление о группе как о единстве следует проявлять с большой осторожностью». Флойд Олпорт с «помощью» своего брата Гордона Олпорта в 1927 году недвусмысленно заявил, что «Только внутри человека мы можем найти механизмы поведения и сознания, которые являются фундаментальными во взаимодействиях между людьми………Не существует психологии групп, которая по существу и целиком не является психологией индивидов». Материалистическая доктрина приняла и усилила этот аргумент. Моссбридж и Барусс подчеркивают и подчеркивают ограниченность и ограниченность понимания «материалистического» взгляда на сознание как исключительно и полностью «побочный продукт неврологии и биохимии мозга». Академический материализм — это идеология, как указывал Мангейм около ста лет назад, и он функционирует точно так же, как идеология, особенно в том отношении, что «группы [академического материализма] просто неспособны видеть отдельные факты, которые подрывают их мировоззрение, что показывает, что их коллективное восприятие социальной ситуации есть неправильное применение мысли к опыту». Это включает в себя материализм – который также не является философской проблемой – но является очень мощной идеологией (слишком мощной!) Как заметил лауреат Нобелевской премии по физике Брайан Джозефсон, учёные зациклены на «сверхъестественном», а не на «плодородии и функционировании». Это «искаженное мышление» является еще одним «продуктом» дефинистского заблуждения , которое слишком убедительно и слишком легко связывало духовность со «сверхъестественным», «суеверной чепухой» и «нереальным»! Для справки, когда Христос говорил о Святом Духе, он имел в виду «Дух Истины», «Дух есть Истина» (Иоанна 5:6), «Жизнь», «руководство» (Лука – Симеон). и Дух. и Истина (Иоанна 4:23-24 – мой «маяк») Извращенное мышление и Барг Исследователи бессознательного, такие как Джон Барг, продемонстрировали, что большая часть обработки информации осуществляется бессознательными процессами с использованием стереотипов, которые, возможно, можно рассматривать как своего рода упрощенный ментально-психологический ярлык. Барг отмечает, что «ментальные категории абсолютно необходимы для упрощения и понимания насыщенной информацией среды (например, Bruner, 1957; EE Smith & Medin, 1981), но стереотипы являются неадаптивными формами категорий, поскольку их содержание не соответствует тому, что действительно присутствует или продолжается в окружающей среде». Барг подчеркивает распространенность этого стереотипного мышления, когда заявляет: «Идея о том, что социальное восприятие является в значительной степени автоматизированным психологическим феноменом, сейчас широко принята. Многолетние исследования продемонстрировали разнообразие способов, которыми поведение кодируется спонтанно и без намерения с точки зрения соответствующих концепций черт. Стереотипы социальной группы автоматически активируются при простом восприятии отличительных характеристик члена группы (например, Bargh, 1994, 1999; Brewer, 1988; Devine, 1989). ( «Невыносимая автоматичность бытия» , Джон А. Барг и Таня Л. Чартранд, стр. 462, американский психолог, июль 1999 г.) От автоматизированного социального восприятия к общественному сознанию - Бессознательные процессы, лежащие в основе Как я показал, социальное сознание — это реальность и, по сути, центральная концепция, которую традиционная психология игнорировала и обходила стороной. С психологической точки зрения социальное сознание – это, как я уже указывал, нормативные роли, групповая идентичность и т. д. Недавние исследования бессознательного раскрыли некоторые из основных процессов и механизмов, задействованных в социальном сознании. Эта концепция занимает центральное место в Новой теории бессознательного, согласно которой существует прямая, автоматизированная (бессознательная) связь между [бессознательным] социальным восприятием и поведением: «Развитая и врожденная основа этих всепроникающих эффектов прайминга раскрывается в том факте, что они присутствуют вскоре после рождения и лежат в основе способностей ребенка к подражанию (см. Meltzoff, 2002). Такие эффекты прайминга, при которых то, что человек воспринимает, напрямую влияет на то, что мы делаем, зависят от существования тесной и автоматической связи между восприятием и поведением» ( см. Meltzoff, 2002). Подсознание , Джон А. Барг и Эсекьель Морселла «Перспектива Psychol Sci.», январь 2008 г., 3(1): 73–79)
Pourquoi la bataille du réservoir Chosin est-elle importante ? Patriotisme et Esprit de Corps comme « psychologie des groupes » et forme de conscience sociale. 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’égard de ceux qui étaient attirés par l’idée de « l’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) Il n'y a pas de psychologie des groupes ?? Tu ne peux pas être sérieux ? Les psychologues sociaux et les anthropologues doivent sortir de leurs « châteaux de sable autonomes », comme les appelait Muzafer Sherif - et aller à un concert de rock - ou à une manifestation politique - ou même - à des équipes sportives (qui ont toutes leurs propres couleurs et leurs propres acclamations - c'est-à-dire psychologie des groupes. Parlez de taureaux ** t. Individualisme extrême : En guise de rappel au Règlement, j'ai récemment demandé à Brian J McVeigh, anthropologue, auteur et expert de la culture japonaise, si la déclaration « Il n'y a pas de psychologies de groupes » était un exemple d'« individualisme extrême » et il a répondu : « Oui." David Hay a en fait inventé l'expression « individualisme extrême » et Virgilio Enriquez affirme que c'est malsain et destructeur [and me] Pourquoi la conscience sociale est-elle importante ? Récemment, un certain nombre de comportements antisociaux dangereux sont apparus depuis environ 2000. Préface : Bien que l'accent soit mis sur les comportements antisociaux d'origine américaine, je devrais commencer par les meurtres d'enfants au couteau chinois, car ils sont extrêmement extrêmes – et malheureusement constants depuis 2010. « Une série d'attaques massives et non coordonnées au couteau, au marteau et au couperet en République populaire de Chine a commencé en mars 2010. La vague d'attaques a fait au moins 90 morts et quelque 473 blessés. » (Wikipédia) Ce comportement particulier est inconnu – inconnu ! Tuer – assassiner – avec un couteau est une affaire rapprochée et personnelle – très différent de tuer à distance avec une arme à feu. Tuer un enfant de 5 ou 6 ans avec un couteau est d'une violence horrible et brutale. Quelle que soit la façon dont vous regardez la situation – elle est anormale – avec un grand A. 1. Il y a eu 396 fusillades dans des écoles aux États-Unis. 2. CDC : Les taux de suicide ont augmenté d’environ 36 % entre 2000 et 2021. 3. Un record absolu de fusillades de masse en 2023 - 559 fusillades de masse en 2023 jusqu'à présent 4. Selon le Washington Post, les crimes haineux ont atteint un niveau record en 2021, avec 896 Philippins se déclarant victimes de crimes haineux. 5. Les agressions contre les enseignants ont considérablement augmenté – non seulement aux États-Unis mais dans le monde entier. 6. Les agressions contre les travailleurs de la santé ont augmenté de façon exponentielle – ce qui constitue également un problème mondial. 7. épidémie de narcissisme dans les pays occidentaux (Twenge, etc ). Premièrement, je voudrais souligner que ces comportements antisociaux ne peuvent être compris sans un concept viable de « conscience sociale » – qui n'existe pas pour le moment. Mon argument est qu’il serait évident que l’idéologie matérialiste ancrée dans le monde universitaire – étant une idéologie « sans but » enseignée dans les universités – serait une cause importante des comportements antisociaux – en particulier à la lumière de « l’individualisme extrême ». -caractéristique antisociale de l'idéologie matérialiste. Même Brian McVeigh – qui n’est pas d’accord avec David Hay, Virgilio Enriquez ou moi (lol) et qui pense que l’individualisme extrême est malsain – convient que la déclaration « Il n’y a pas de psychologie des groupes » est un exemple d’individualisme extrême. En guise de motion d'ordre, je voudrais souligner le fait qu'aux États-Unis, le soutien chrétien d'extrême droite à Trump - qui est un raciste incitant à l'extrémisme - contribue également à l'augmentation des crimes de haine et au nombre effroyable de fusillades dans les écoles aux États-Unis en sapant le sens de la justice et les valeurs chrétiennes de « l’amour ». En fait, il existe une corrélation entre un taux plus élevé de fusillades dans les écoles dans le Grand Sud (tel que rapporté par le Washington Post) – qui est un foyer de chrétiens de Trump. - Pour ce que cela vaut. À mon avis – il me semble que le serpent chrétien de Trump (Trump a été mis au pouvoir par le mouvement Antiscience) essaie de manger le serpent de la laïcité – « à moi pour ce qu’il vaut » La « laïcité » (idéologie matérialiste) répond aux critères légaux d’agression Point d'ordre « Agression » - Karen Armstrong déclare que « Le parti pris rationnel de notre modernité scientifique a abouti à un nouveau littéralisme maladroit. Les protestants ont créé le premier mouvement fondamentaliste au moment de la Première Guerre mondiale afin de protéger le christianisme, qui, selon eux, était en péril par les nouvelles idées et institutions. Toutefois, dans certains pays colonisés, le processus a été encore plus traumatisant car beaucoup trop rapide. La sécularisation a souvent été vécue comme une agression. Cela a également créé une division entre une élite instruite en Occident et une majorité qui se sent déconcertée par les nouvelles institutions laïques. Ainsi, la religion est devenue assiégée, voire militante. (Le rôle de la religion dans le conflit actuel – article présenté en juin 2006 par Karen Armstrong) Comme un rappel au Règlement. Je voudrais souligner le fait que lorsque vous prenez la définition de l'agression donnée par l'institut juridique Cornell – idéologie matérialiste – actuellement enseignée dans le monde universitaire, cela pourrait correspondre à cette définition. 1. La définition universellement acceptée de la religion par Geertz (selon Chernus) exclut « l'esprit » 2. La définition de Geertz de la religion exclut « la communauté 3. La psychologie sociale exclut la conscience sociale – et donc la communauté 4. La psychologie exclut le concept d'« esprit ». L'« Histoire de psychologie » de Hull (plus de 700 pages d'histoire de la psychologie) ne fait référence à « l'esprit » que dans le contexte des philosophes grecs anciens – pas de conscience sociale bien sûr – et des références minimes à la conscience collective – comme deux ou trois paragraphes. 5. Malgré des dizaines de milliers d'années de croyances spirituelles et religieuses, d'innombrables écoles de pensée religieuses et des millions et des millions de temples et d'églises, le courant dominant n'a aucun concept ou idée des croyances spirituelles et religieuses en tant que moteur ou même motivation importante (ni avec les gens non plus). 6. Malgré le fait que les recherches sur la musique menées par les neuroscientifiques montrent un consensus sur le fait que la spiritualité musicale a été un trait adaptatif évolutif de l'évolution humaine, cette valeur n'existe nulle part ailleurs dans les sciences sociales, à ma connaissance. 7. La norme parmi les spécialistes des sciences sociales traditionnels est que les expériences spirituelles et psychiques sont « irréelles » ou superstitieuses. Il semble évident que l’idéologie matérialiste (laïcité) correspond à la définition de Cornell de l’agression. Karen Armstrong affirme que « la sécularisation a souvent été vécue comme une agression ». Le fait est qu’il répond légalement aux critères d’« agression » Introduction : Bref aperçu de la recherche moderne sur la perception sociale – Conscience Même si j'écris beaucoup sur la spiritualité transcendantale telle que la spiritualité du deuil ou la spiritualité autiste, j'écris davantage sur la conscience sociale qu'autre chose (je crois) - ce qui est cohérent avec une école de pensée majeure de la théologie chrétienne). Je crois que ma première discussion sur academia.edu sur la conscience sociale a eu lieu en 2018. Comme information, « la conscience sociale est différente de la conscience collective de Durkheim et de la conscience collective jungienne. "L'identité sociale est le sentiment qu'a une personne de savoir qui elle est, en fonction de son(ses) appartenance(s) à un groupe." tandis que la conscience sociale concerne les relations – et les interrelations. La théorie cognitive sociale est loin d’atteindre la conscience sociale : « La caractéristique unique de la SCT est l’accent mis sur l’influence sociale et l’accent mis sur le renforcement social externe et interne. Le SCT considère la manière unique dont les individus acquièrent et maintiennent un comportement, tout en considérant également l'environnement social dans lequel les individus exercent ce comportement. La théorie prend en compte les expériences passées d'une personne, qui déterminent si une action comportementale se produira… La théorie ne se concentre pas sur l'émotion ou la motivation, autrement qu'en faisant référence à l'expérience passée. On accorde peu d’attention à ces facteurs. (La théorie sociale cognitive - SPH - Université de Boston https://sphweb.bumc.bu.edu) Recherche moderne : dynamique et réalité de la « perception-conscience sociale » Le noyau ou le noyau de nouvelles recherches sur l’inconscient et la perception sociale pourrait être mieux exprimé lorsque Bargh observe : « Dans chacune de ces recherches se trouve une connaissance implicite et enracinée sur les valeurs et les comportements appropriés, les goûts et les aversions. Façons d’être. (p.82) (John Bargh : « Avant de le savoir ») D'un certain point de vue, les rôles que les gens remplissent dans leur vie pourraient être considérés comme des formes de conscience sociale. Par exemple, il y a les rôles de parents, ou les rôles d’éducateurs, etc. Bargh résume la perception-conscience sociale : « L’idée selon laquelle la perception sociale est un phénomène psychologique largement automatisé est désormais largement acceptée. Les interprétations perceptuelles du comportement, ainsi que les hypothèses sur le comportement d'un individu basées sur l'appartenance à un groupe identifié, deviennent automatisées comme toute autre représentation si elles sont fréquemment et systématiquement faites en présence de caractéristiques comportementales ou d'appartenance à un groupe. (L'inconscient John A. Bargh et Ezequiel Morsella) Parallèlement, Jung a parlé des archétypes et des symboles dans l'inconscient. Introduction – conscience sociale La conscience sociale n'est pas une ontologie Dans l’une des deux ou trois discussions que j’ai menées sur acadedmia.edu, cinq professeurs anthropologues étaient impliqués (à qui j’ai envoyé un message individuel, mais je n’ai reçu aucune réponse – sauf un). Cet anthropologue en particulier avait une théorie selon laquelle la conscience sociale est une « réalité ontologique ». " - la nature de l'être. Le fait que les pertes britanniques en un jour dans la bataille de la Somme se sont élevées à 50 000 morts et blessés est un indicateur clair que les psychologies des groupes et la conscience sociale ne sont PAS " la nature de l'être " - mais une très force puissante. Pour compliquer encore davantage les choses, un anthropologue français – lorsque je l'ai interrogé sur la conscience sociale (qui est différente de la conscience collective durkheimienne/jungienne) a répondu qu'il n'en savait rien mais qu'il était sûr que quelqu'un, quelque part, avait écrit à ce sujet – et m'a dit que j'avais besoin de faire des recherches sur chaque essai jamais écrit pour le trouver. J’ai donc recherché la conscience sociale sur Wikipédia. Il n’y avait que trois références – pas de psychologues sociaux ni d’anthropologues – la référence la plus marquante étant Karl Marx, le créateur du marxisme. En guise de rappel au Règlement, l'Esprit de corps manifesté lors de la bataille du réservoir de Chosin - et le patriotisme - réfutent également la fausse prémisse de Dawkins : « [L]' égoïsme engendrera généralement de l'égoïsme dans le comportement individuel…. il existe des circonstances particulières dans lesquelles un gène peut mieux atteindre ses propres objectifs égoïstes en favorisant une forme limitée d'altruisme au niveau des animaux individuels. Encore une fois, 50 000 victimes en une seule journée indiquent clairement que l’hypothèse selon laquelle l’altruisme ne peut s’exprimer que sous une « forme limitée » est fausse. [Le matérialisme] a « sévèrement restreint et limité les analyses qui peuvent être effectuées. La portée de l'enquête de la méthodologie matérialiste est « sévèrement restreinte et limitée dans les analyses qui peuvent être effectuées » Comme Claudia Nielsen l’a souligné, la 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 en fait arbitraire de quantification et l’accent excessif mis sur les caractéristiques physiologiques, est sévèrement restreinte et limitée dans les analyses qui peut être effectuée." Un excellent exemple de ce protocole sévèrement restreint serait, comme le souligne Kay Deux, psychologue social, que la fixation de la psychologie sociale sur les expériences de laboratoire exclut les « démonstrations affectives » et les émotions. Kay Deaux, éminent psychologue social, souligne l'importance des émotions, en particulier dans la compréhension de nombreux comportements sociaux, politiques ou liés aux groupes. Kay Deaux souligne le fait que la psychologie sociale a historiquement mis « l’accent sur les groupes sociaux créés par les expérimentateurs », ce qui « excluait la plupart des manifestations affectives ». Les expériences menées en laboratoire auraient nécessairement un aspect artificiel et arbitraire – très limité – et dans cet environnement, les concepts, structures et paradigmes cognitifs ont tendance à être des constructions agréables, soignées et précises qui sont mesurables dans un certain sens. Kay Deux poursuit en soulignant que « en revanche, les groupes naturels, qu'il s'agisse de la famille, de la fraternité ou de la nation, sont souvent le théâtre d'intenses manifestations d'émotions et de liens affectifs forts. » (p. 794 Manuel de psychologie sociale des principes de base édité par E. Tory Higgins et Arie W. Kruglanski) Autrement dit, la doctrine matérialiste – Idéologie exclut certains faits, informations et preuves en raison de la fixation sur la quantification physiologique. Cette même pensée dogmatique a également sévèrement restreint la recherche sur la spiritualité. Comme le souligne J. E Kennedy, « pratiquement aucune recherche n’a été menée en parapsychologie sur les effets des expériences psychiques sur la vie et la vision du monde des gens ». "Très peu de recherches ont été consacrées à l'étude des effets globaux des expériences paranormales." - JE Kennedy (Une étude exploratoire des effets des expériences paranormales et spirituelles sur la vie et le bien-être des peuples JE Kennedy et H. Kanthamani (Publication originale et copyright : The Journal of the American Society for Psychical Research, 1995, Volume 89, pp.249-265.) Commentaire rapide de Jung La notion critique est celle de l'individu comme, selon les mots de Jung, « l'unique source de progrès moral et spirituel pour la société ». Il expose succinctement la vision de Jung sur la primauté de l'individu et l'importance du processus d'individuation lorsqu'il dit : « La résistance à la masse organisée ne peut être effectuée que par l'homme qui est aussi bien organisé dans son individualité que la masse elle-même. » (Jung CW Vol. 10, paragraphe 540, italique Jung). La bataille du réservoir Chosin : archives USMC de la guerre de Corée (Quantico) 12-6-1950 Chesty Puller, commandant de la bataille du réservoir Chosin "Nous sommes encerclés. Bien, cela simplifie le problème… nous ne reculons pas, nous attaquons dans une direction différente." Oui – c’est exactement mon sentiment – puisque j’ai l’impression d’être entouré de matérialistes ! Cela simplifie la situation ! Chesty Puller - officier le plus décoré du Corps des Marines des États-Unis. Pendant la guerre de Corée, Puller commandait le 1er Régiment de Marines et participa au débarquement d'Inchon à Inchon le 15 septembre 1950. Lors de la bataille du réservoir de Chosin, il reçut deux médailles pour héroïsme, après quoi il fut promu général de brigade. Introduction Les dirigeants militaires américains, dont le général Douglas MacArthur, ont été pris au dépourvu par l'entrée de la République populaire de Chine, dirigée par Mao Zedong, dans la guerre de Corée, vieille de cinq mois. « Au début, l'Armée populaire volontaire chinoise a repoussé la 7e Division d'infanterie de l'Armée, permettant à la PVA d'encercler les Marines sur la montagne. La mentalité des Marines continue d'inspirer, plus de 60 ans plus tard : « Ne reculez jamais, mourez là où je me trouve, mais ne reculez jamais. » Douze mille hommes de la Première Division de Marines, ainsi que quelques milliers de soldats de l'Armée, se sont soudainement retrouvés encerclés, en infériorité numérique et risquant d'être anéantis au réservoir Chosin, haut dans les montagnes de Corée du Nord. 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. Les Marines ont combattu sur un terrain montagneux accidenté pendant 17 longs jours dans le froid hivernal coréen le plus glacial de mémoire. Les engelures étaient un problème courant. Les Marines qui ont combattu lors de la bataille du réservoir de Chosin disaient que le froid était si pénétrant qu'il « coulerait jusqu'aux os ». Bien qu’encerclés et encerclés et malgré les attaques constantes, incessantes et sans pause, les unités de Marines et de l’Armée ont réussi à tenir ensemble et à se frayer un chemin pour sortir de l’encerclement chinois jusqu’au point d’embarquement de Hungnam – malgré le fait que les principaux La route reliant le réservoir Chosin et la ville de Hungnam était de mauvaise qualité et il ne s'agissait parfois que d'un sentier de gravier à une voie. À la fin, 836 Marines sont morts et environ 10 000 ont été blessés. L'armée a connu une pire situation avec 2 000 morts et 1 000 blessés. Les rapports indiquaient que les pertes chinoises étaient catastrophiques et que six divisions chinoises complètes avaient été totalement détruites. Certains analystes estiment les pertes chinoises entre 30 000 et 80 000 tués. Le terrain était montagneux, mais pire encore, il faisait froid. Froid glacial. À cette époque de la guerre, l'hiver était arrivé en force, gelant le paysage et créant de nombreux problèmes pour les troupes, notamment des épisodes d'engelures invalidantes. Le froid perçant était si insupportable, ont déclaré les Marines du réservoir, "il coulerait jusqu'aux os". Même contre toute attente, les Marines se sont battus jusqu'à leur dernier souffle. Lorsque les gardes maritimes sont arrivés au point d’extraction, ils ont chanté l’hymne marin. De toute évidence, il existe un lien et un attachement tacite et non verbal entre les gens. Ce lien est la caractéristique fondamentale – ou le noyau – de la conscience sociale. L'autre point ici est qu'un « mode de pensée n'est pas une « discussion philosophique », mais une « force » très active qui façonne les motivations, les pulsions et les comportements des gens en une vision du monde cohérente. A titre d'information, j'ai vu quelques documentaires de « guerre militaire » qui mettent souvent en avant des vétérans qui indiquent que – en réalité, en fin de compte – ils ne se battaient pas pour la tarte aux pommes, ni pour leur mère et leur pays, mais qu'ils étaient se battre pour leurs « copains » et leurs camarades soldats. (Pourquoi le « Frozen Chosin » est la bataille déterminante du Corps des Marines moderne https://www.wearethemighty.com/history/why-the-frozen-chosin-is-the-defining-battle-of-the-modern- corps des marines ) La conscience sociale est l'ordre social (pour le meilleur ou pour le pire – c'est-à-dire que le syndrome endogroupe-exogroupe fait partie de la conscience sociale) La façon dont vous voyez les choses est la force la plus puissante qui façonne votre vie. - Le poète théologien irlandais John O'Donohue Il existe un consensus universel parmi les scientifiques selon lequel les êtres humains sont avant tout des animaux sociaux. Il serait alors logique que les relations – et la conscience sociale – soient essentielles à la conscience humaine – sans parler de la société. Dans la société complexe et sophistiquée d’aujourd’hui, les êtres humains ne seraient tout simplement pas capables de fonctionner s’ils ne disposaient pas d’une certaine forme de conscience sociale minimalement fonctionnelle. Hindouisme, confucianisme et Kapwa-loob philippin : l'hindouisme a le concept central du Dharma – qui résume à la fois l'ordre et les rôles sociaux – ainsi que l'ordre cosmique – depuis près de deux mille ans. Le confucianisme avait le concept central du soi comme des autres. La culture philippine a la « norme et la valeur Kapwa [identité partagée – qui n’a pas d’équivalent en langue anglaise]. En outre, il existe la norme de valeur loob que Reynaldo Ileto et Jeremiah Reyes décrivent comme une norme véhiculant une « volonté relationnelle » et une égalité innée des personnes. ancré dans la culture philippine. Conscience sociale historique A. Confucianisme « Pour les premiers confucéens, il ne peut y avoir de moi isolé, considéré de manière abstraite : je suis la totalité des rôles que je vis en relation avec d'autres spécifiques. […] [L]es relations dans lesquelles je me situe avec certaines personnes affectent directement les relations dans lesquelles je me situe avec d'autres, dans la mesure où il serait trompeur de dire que je joue ou exécute ces rôles ; au contraire, pour Confucius, je suis mes rôles. Pris collectivement, ils tissent, pour chacun de nous, un modèle unique d'identité personnelle, 5 » (Marion Eggert citant Henry Rosemont : 5 Rosemont 2016 : 52 f.) B. Dharma – Concept de conscience sociale : Le Dharma, un concept de l'hindouisme, remonte à entre 500 avant JC et 500 après JC. « Le Dharma est un concept d'ordre et de devoir social qui soutient l'univers tout entier. Le placement d'une personne dans une caste (varna) et un groupe de naissance (jati) est un élément du dharma. Jati est historiquement également utilisé pour déterminer les interactions sociales et les mariages, car le dharma guide chaque aspect de la vie quotidienne. Le terme dharma peut être traduit par « religion », « loi », « ordre », « devoir » ou « éthique ». C’est bien plus englobant que n’importe laquelle des activités particulières que l’on pourrait qualifier de « religion ». Le Dharma est ce qui centre, soutient et donne un sens à toutes les activités, pas seulement celles effectuées à certains moments et à certains endroits. Le Dharma est aussi l'ordre social. En Inde, cela incluait traditionnellement le devoir d'une personne en tant que membre d'une couche particulière de la société, d'une caste (varna) ou d'un groupe de naissance (jati). Dans le Rig Veda X.90, un hymne à la création,… .. La hiérarchie et la stratification de la société sont ainsi inscrites dans le plan de l'univers. (https://pluralism.org/dharma-the-social-order Le projet sur le pluralisme de l'Université Harvard C. Kapwa-loob éthique, état d'esprit (normes) et psychologie - J Reyes et V Enriquez) Karina Lagdameo-Santillan a fait un excellent travail en expliquant la réalité de la « conscience sociale en termes de Sikolohiyang Pilipino (branche philippine de la psychologie), « Kapwa est la reconnaissance d'une identité partagée, d'un moi intérieur, partagé avec les autres. Cette unité linguistique philippine de le moi et l’autre sont uniques et différents de la plupart des langues modernes. Pourquoi ? Parce qu’une telle inclusion implique l’obligation morale de se traiter les uns les autres comme des êtres humains égaux. Si nous pouvons le faire – même en commençant par notre propre famille ou notre cercle d’amis – nous sommes sur le point de pratiquer la paix. Nous sommes le peuple Kapwa. — Professeur Virgilio Enriquez, fondateur de Sikolohiyang Pilipino. Illustrations culturelles de la conscience sociale Ubuntu : Dans l’ancienne culture africaine, le concept d’Ubuntu est largement répandu. Il existe un proverbe zoulou appelé Ubuntu qui dit : « Je suis une personne à travers les autres. Mon humanité est liée à la vôtre. L'archevêque Desmond Tutu l'a expliqué ainsi : « L'un des dictons de notre pays est Ubuntu – l'essence de l'être humain. Ubuntu parle particulièrement du fait que vous ne pouvez pas exister en tant qu'être humain isolé. Cela témoigne de notre interconnexion… Nous nous considérons bien trop souvent comme de simples individus, séparés les uns des autres, alors que vous êtes connectés et que ce que vous faites affecte le monde entier. Quand vous faites bien, cela se propage ; c’est pour l’humanité entière. » – qui a été préconisée par l’évêque anglican Tutu comme une valeur prosociale importante. Ubuntu est un terme Nguni Bantu signifiant « humanité ». Il est parfois traduit par « Je suis parce que nous sommes » – ce qui est remarquablement similaire à la valeur confucéenne selon laquelle « il ne peut y avoir de moi isolé… Je suis mes rôles ». bouddhiste : Thich Nhat Hanh « tous les phénomènes sont interdépendants… infiniment entrelacés. » C'est le fondement de l'approche de Nhat Hanh. Il appelle cela le principe de « l'inter-être ». "Dans le bouddhisme, l'individu n'existe pas." Il n’existe pas d’objet, d’événement ou d’expérience séparé, car aucune partie du monde ne peut exister indépendamment de toutes les autres. Au contraire, tout ce qui ressemble à une entité distincte dépend en réalité de quelque chose d’autre, et donc entrelacé avec celui-ci…. Ces éléments sont les influences des autres choses avec lesquelles il est entrelacé. Et ces éléments sont également constitués d’autres combinaisons. Le monde est un réseau infini de combinaisons. (https://spot.colorado.edu/~chernus/NonviolenceBook/ThichNhatHanh.htm) Le poète théologien irlandais John O'Donohue, ami de l'âme celto-irlandaise : « Selon la tradition celtique, l’âme rayonne tout autour du corps comme un nuage lumineux. Lorsque vous êtes très ouvert – reconnaissant et confiant – avec une autre personne, vos deux âmes coulent ensemble. Ce lien profondément ressenti avec une autre personne signifie que vous avez trouvé un Anam Cara, ou « âme amie ». Votre Anam Cara voit toujours votre lumière et votre beauté et vous accepte tel que vous êtes vraiment. – John O'Donohue Anam Cara : Sagesse du monde celtique. Communauté chrétienne L'idéal des prophètes n'est pas une église ou une congrégation de croyants adorateurs, mais une communauté, une société ou un état de Dieu comme des hommes et des femmes vivant ensemble dans l'amour et la vérité sous le Messie en tant que roi, qui est rempli de l'esprit de Dieu, exercer la justice et le jugement envers les pauvres et les impuissants (Ésaïe 9 : I-7 ; I1 : 1-5)…. La piété est le caractère, et le caractère n'est pas dans les choses, mais est le produit d'un effort personnel, aussi favorable que puisse être l'environnement. Par conséquent, les prophètes ont exigé de chacun un effort honnête et énergique pour réaliser le royaume divin et idéal dans ce monde……, Ils rejettent un culte qui ne porte aucun fruit dans la sphère sociale… » LES PROPHÈTES DE L’ANCIEN TESTAMENT EN TANT QUE RÉFORMATEURS SOCIAUX. Par RÉV. GÉO. STIBITZ, Philadelphie, Pennsylvanie. Commentaires et réflexions : Pour plus de perspective, je soulignerais un commentaire de Moitreyee qui se trouve être un poète, artiste et « conteur » indien. Moitreyee a déclaré : « Charlie Peck, oui, la seule chose qui me frappe vraiment dans cet écrit (cet essai sur la conscience sociale) est la mention du fait que la religion est un mode de vie et n'est pas quelque chose qui doit être pratiqué à certains moments ou à certains moments. dans certains endroits. J'y crois et je le soutiens de tout mon cœur. Ma religion vit dans mon travail. 🌹 . Merci encore pour ce partage « Il n’y a pas de psychologie des groupes » – Psychologue social Allport 1927 « Les psychologues qui étudient les groupes n’abordent l’idée d’un groupe en tant qu’entité qu’avec beaucoup de précaution. » Idéologie académique-matérialiste et dogme fermé Il ressort clairement des images de manifestations et de concerts de rock que, contrairement aux idées dominantes actuelles dans les sciences sociales (c'est-à-dire la psychologie sociale - Allport 1927) qui soutient actuellement qu'il n'y a pas de « psychologies de groupes » ni de conscience sociale – qu'en effet il existe en effet des « psychologies de groupes » et des consciences sociales. Certaines vérités vont de soi. Avec même un tout petit peu de bon sens, il serait logique que sans conscience sociale, la société ne pourrait pas exister. Sans conscience sociale, les gens ne pourraient pas fonctionner dans notre société incroyablement sophistiquée et très complexe. Voici les arguments matérialistes universitaires en cours : 1) « Il n'y a pas de psychologie des groupes » (Allport's Taboo – 1927) 2) la conscience humaine est limitée à l’activation des neurones du cerveau et il ne peut donc y avoir de conscience sociale. Individualisme extrême En guise de rappel au Règlement, j'ai récemment demandé à Brian J McVeigh, anthropologue, auteur et expert de la culture japonaise, si la déclaration « Il n'y a pas de psychologies de groupe » était un exemple d'« individualisme extrême » et il a répondu « Oui ». David Hay a en fait inventé l'expression « individualisme extrême » et Virgilio Enriquez affirme que c'est malsain et destructeur [and me] Idéologie matérialiste : doctrine et dogme 1) Fausse prémisse « Il n’y a pas de psychologie des groupes » « 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. (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) Floyd Allport, en 1927, déclarait sans équivoque que « Ce n'est qu'au sein de l'individu que nous pouvons trouver les mécanismes comportementaux et la conscience qui sont fondamentaux dans les interactions entre les personnes………Il n'y a pas de psychologie des groupes qui ne soit essentiellement et entièrement une psychologie des individus. » 2) Fausse prémisse : un « modèle matérialiste » de la conscience comme étant uniquement et entièrement un « sous-produit de la neurologie et de la biochimie du cerveau » L'argument matérialiste selon lequel il n'y a pas de « psychologie des groupes » – incroyablement – selon les matérialistes (et largement accepté) est basé sur le principe selon lequel « les neurones se déclenchent dans le cerveau et donc la conscience est limitée au cerveau humain » Mossbridge et Baruss, dans leur livre Transcendent Mind, mettent en évidence et soulignent la compréhension limitée et restreinte du « modèle matérialiste » de la conscience comme étant uniquement et entièrement un « sous-produit de la neurologie et de la biochimie du cerveau » (p. 24). Je rencontre fréquemment une version de ce modèle. qui déclare que « Parce que les neurones se déclenchent dans le cerveau, la conscience est limitée à l'esprit humain. » J'ai rencontré cet argument dans un groupe scientifique FB de Neil de Grasse Tyson - qui l'a utilisé pour justifier son argument selon lequel la conscience sociale n'existe pas. Le fait que les neurones se déclenchent dans le cerveau ne signifie pas qu'il n'y a pas de conscience sociale. La définition « universelle » de la religion de Geertz : pas de communauté ; Pas d'esprit Dans la définition universellement acceptée de la religion de Geertz, il manque deux aspects et caractéristiques importants : « l'esprit » et la « communauté » ! Ironiquement, « le mot principal utilisé par les millennials pour décrire leur environnement idéal pour le culte est « communauté », suivi de près par « sanctuaire ». Cela signifie donc que l'absence du concept de « communauté » dans les théories académiques de la religion n'est pas une raison. question triviale ! (La conscience collective comme chez Durkheim n'est pas la même chose). Comme le dit Bouddha, "Nous devenons ce que nous croyons" et j'ajouterais que - dans une large mesure - nous croyons ce qu'on nous enseigne Définition de la religion par Geertz : Dans son essai, La religion en tant que système culturel : la théorie de Clifford Geertz, l'éminent érudit religieux Ira Chernus déclare : « L'une des figures les plus influentes de cette approche socio-scientifique de la religion est l'anthropologue Clifford Geertz. . Dans un essai intitulé « La religion en tant que système culturel » (1965), il [Geertz] a énoncé une définition de la religion que beaucoup d'autres ont empruntée, adaptée et utilisée dans l'étude de la religion. » Chernus poursuit en disant que selon Geertz, la religion est « (1) un système de symboles (2) qui agit pour établir des humeurs et des motivations puissantes, omniprésentes et durables chez les hommes (3) en formulant des conceptions d'un ordre général de existence et (4) revêtir ces conceptions d'une telle aura de réalité que (5) les humeurs et les motivations semblent particulièrement réalistes. Brian Hayden, auteur de Shamans, Sorcerers, and Saints et anthropologue (dont je lisais le livre à l'époque), "était d'accord" avec mon "évaluation" de la définition de Geertz de la religion - en dépit du fait que dans son livre il cite la définition de Geertz de la religion et « est d'accord » avec la définition de Geertz de la religion. Fondamentalement, Hayden a déclaré : « Oui, la définition de Geertz de la religion est imparfaite et erronée dans la mesure où elle laisse de côté l'esprit. Maintenant, à la lumière du fait qu'une grande partie de ses écrits traitaient de rituels spirituels, il semblerait spontané que Geertz, de tous les gens. , n'aurait certainement pas exclu le mot « esprit » d'une définition de la religion. La définition de la religion donnée par Clifford Geertz est effectivement LA définition acceptée de la religion dans les sciences humaines ! Cependant, la définition de Geertz manque de tout concept ou idée d'« esprit ». Il est apparu plutôt évident, à la lumière du fait que les humains croient aux esprits et à la spiritualité depuis des dizaines de milliers d'années, que l'esprit ou la spiritualité joue un rôle important dans toutes les religions. L’absence flagrante de communauté et de spiritualité semblerait être une preuve substantielle que Mannheim avait raison : le matérialisme académique est un état d’esprit – un mode de pensée ! En fait, l’aspect le plus marquant des religions est qu’elles constituent des groupes – ou des communautés. Un mépris aussi flagrant de faits aussi évidents et incontestablement évidents indique de profonds préjugés de la part des chercheurs. Pourquoi la conscience sociale est-elle importante ? Une analyse plus détaillée « Nous devenons ce que nous pensons » comme disait Bouddha. L’idéologie matérialiste – avec un penchant inhérent pour un individualisme extrême et donc un enseignement antisocial – l’idéologie – est malsaine et destructrice. Neuf comportements antisociaux majeurs sont apparus récemment depuis environ 2000 1. 389 fusillades dans des écoles en Amérique - Article du Washington Post : « Plus de 357 000 élèves ont été victimes de violences armées à l'école depuis Columbine. Il y a eu 389 fusillades dans des écoles depuis 1999, selon les données du Post » – « Il y a eu davantage de fusillades dans les écoles en 2022 — 46 — plus que n'importe quelle année depuis au moins 1999. Depuis les années 1990, il y a eu 288 fusillades dans des écoles aux États-Unis – soit cinq fois toutes les fusillades dans les écoles en Europe réunies. 2. CDC : Les taux de suicide ont augmenté d’environ 36 % entre 2000 et 2021. Le suicide a été responsable de 48 183 décès en 2021, soit environ un décès toutes les 11 minutes.3 Le nombre de personnes qui pensent ou tentent de se suicider est encore plus élevé. En 2021, on estime que 12,3 millions d’adultes américains ont sérieusement pensé au suicide, 3,5 millions ont planifié une tentative de suicide et 1,7 million ont tenté de se suicider. Le suicide touche des personnes de tous âges. En 2021, le suicide figurait parmi les 9 principales causes de décès chez les personnes âgées de 10 à 64 ans. Le suicide était la deuxième cause de décès chez les personnes âgées de 10 à 14 ans et de 20 à 34 ans.3 3. Il y a eu récemment une augmentation drastique des agressions physiques contre des enseignants en Amérique – et dans le monde entier, par exemple un enseignant poignardé à mort par un élève en France (BBC World News, France). Selon une nouvelle enquête de l'American Psychological Association, un tiers des les enseignants déclarent avoir été victimes d’au moins un incident de harcèlement verbal ou de menace de violence de la part d’élèves pendant la pandémie. (Association nationale de l'éducation, États-Unis) L'Allemagne constate une augmentation des attaques contre les enseignants. (Deutsche Welle, Allemagne) La violence des élèves contre les enseignants est devenue la norme et ce n'est PAS acceptable. (Bored Teachers, États-Unis) Les directeurs d'école connaissent le taux de violence et d'abus le plus élevé (75 %) en Australie. (ABC News) Une statistique israélienne surprenante est apparue : les victimes de maltraitance envers les étudiants – principalement des enseignants chevronnés – ne demandent pas d'aide. (Université Bar-Ilan. Israël) Les enseignants néo-zélandais veulent que des mesures soient prises alors que les taux d'agressions des étudiants contre le personnel augmentent. (Stuff, Nouvelle-Zélande) – (Violence contre les enseignants : 17 statistiques et titres alarmants https://www.bite-pro.com/blog/post/violence-against-teachers-17-alarming-statistics-and-headlines ) Au cours de l’année scolaire 2020-2021, un pourcentage plus élevé d’enseignants des écoles publiques élémentaires que d’enseignants des écoles publiques du secondaire ont déclaré avoir été menacés de blessures (8 contre 4 %) ou avoir été agressés physiquement (7 contre 1 %) par un élève. de leur école. Enseignants menacés de blessures ou agressés physiquement par des élèves (https://nces.ed.gov/programs/coe/indicator/a05/teacher-attacked-by-students) 4. Le FBI a signalé un nouveau record de crimes haineux aux États-Unis : Washington Post : MISE À JOUR 13 mars 2023 à 19h18 Masood Farivar Les crimes haineux aux États-Unis atteignent un niveau record : rapport mis à jour du FBI Le nombre de crimes haineux aux États-Unis a considérablement augmenté en 2021 pour atteindre un record de près de 11 000 incidents, a indiqué le FBI dans un supplément à son rapport annuel sur les crimes haineux. – avec une énorme augmentation des crimes haineux signalés par les Asiatiques, dont 896 Philippins 5. Les homicides intentionnels de policiers ont considérablement augmenté aux États-Unis L'année dernière a vu le plus grand nombre d'agents des forces de l'ordre tués intentionnellement dans l'exercice de leurs fonctions depuis les attentats terroristes du 11 septembre 2001, une augmentation qui survient alors que la violence armée et les homicides se poursuivent à travers le pays. Selon les données préliminaires de fin d'année fournies à CNN par le FBI, 73 agents sont morts dans des meurtres criminels dans l'exercice de leurs fonctions en 2021. Cette année marque le total le plus élevé enregistré par l'agence depuis 1995, à l'exclusion des attentats du 11 septembre. (https://edition.cnn.com/2022/01/13/us/police-officiers-line-of-duty-deaths/index.html) 6. Les agressions contre les travailleurs de la santé ont connu une augmentation exponentielle : Qu'est-ce qui se cache derrière une augmentation alarmante des incidents violents dans les établissements de santé « Les données gouvernementales montrent que les travailleurs de la santé sont cinq fois plus susceptibles d'être victimes de violence sur le lieu de travail que les autres travailleurs. Ils représentaient 73 % des blessures non mortelles dues à la violence en 2018, l'année la plus récente pour laquelle des chiffres sont disponibles, et certains signes montrent que la situation s'aggrave. 7. Épidémie de narcissisme : Depuis environ 2000, il y a eu une épidémie de narcissisme dans les pays occidentaux. La vie moderne nous rend-elle plus narcissiques ? Et si oui, pourquoi ? Nous sommes d’accord avec Paris (2014, pp. 220-226) pour dire que la réponse à la première question est oui. En fait, comme nous le démontrons ci-dessous, les arguments en faveur le narcissisme croissant est encore plus fort que ce qui est présenté dans son article. Sur la deuxième question, nous convenons que l'individualisme expressif et le manque de soutien social jouent un rôle clé dans cette augmentation. Cependant, nous remettons en question l’idée selon laquelle la thérapie construit le narcissisme. (L'épidémie de narcissisme : vivre à l'âge du droit. APA Psych net) 8. Un record absolu de fusillades de masse en 2023 - 559 fusillades de masse en 2023 : « Voici une liste de fusillades de masse qui ont eu lieu aux États-Unis en 2023. Les fusillades de masse sont des incidents au cours desquels plusieurs personnes sont victimes de violences liées aux armes à feu, spécifiquement aux fins de cet article, un total de quatre victimes ou plus. Au 30 novembre, 660 personnes au total avaient été tuées et 2 330 autres personnes blessées dans 559 fusillades. (Wikipédia) 9. Meurtres au couteau dans la maternelle chinoise Attaque au couteau dans une école maternelle en Chine : six morts à Lianjiang Par Kelly Ng et Rupert Wingfield-Hayes BBC News Les attaques au couteau s'inscrivent également dans un schéma familier et inquiétant. Les armes à feu sont interdites en Chine, mais le pays a connu une vague d'attaques au couteau ces dernières années, même s'il y a eu également un incident au cours duquel l'agresseur a utilisé un spray chimique pour blesser une classe de 50 enfants. La BBC a dénombré au moins 17 attaques au couteau dans des écoles, collèges et universités depuis 2010. Dix d’entre elles ont eu lieu entre 2018 et 2023. Ce comportement particulier est inconnu – inconnu ! Tuer – assassiner – avec un couteau est une affaire rapprochée et personnelle – très différent de tuer à distance avec une arme à feu. Tuer un enfant de 5 ou 6 ans avec un couteau est d'une violence horrible et brutale. Quelle que soit la façon dont vous regardez la situation – elle est anormale – avec un grand A. L’article met en avant ces deux incidents : « En avril 2021, deux enfants sont morts et 16 autres ont été blessés lors d'une attaque massive au couteau dans la ville de Beiliu, dans la région autonome Zhuang du Guangxi. En octobre 2018, 14 enfants ont été blessés lors d’une attaque au couteau dans un jardin d’enfants de Chongqing, dans le sud-ouest de la Chine. » Extrait de Wikipédia Une série d'attaques massives non coordonnées au couteau, au marteau et au couperet en République populaire de Chine a commencé en mars 2010. La série d'attaques a fait au moins 90 morts et quelque 473 blessés. Comme la plupart des cas n'avaient pas de motif connu, les analystes ont imputé l'augmentation de ce type de meurtres de masse et d'assassinats-suicides aux problèmes de santé mentale provoqués par des changements sociaux rapides. Les médias d'État ont également gardé le silence sur ces attaques en supprimant les entrées des forums sur Internet et en divulguant peu de faits sur l'incident, par crainte de crimes de copie et de panique massive. (presque aussi mauvais que FB en matière de spiritualité – hein ?) Le côté obscur de la psychologie Conséquences comportementales cruciales provenant du concept et de l'abstraction académique du libre arbitre - (extrait d'un essai sur le libre arbitre) 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 en quelque sorte un franc-tireur. Sheldrake défend le concept de résonance morphique et soutient que « la mémoire est inhérente à la nature » et que « les systèmes naturels… héritent d'une mémoire collective de toutes les choses antérieures de leur espèce ». En outre, il soutient que la résonance morphique explique les « interconnexions de type télépathique entre les organismes ». « L’idéologie athée [matérialiste] a trouvé un allié puissant dans la science matérialiste qui, à la fin du XIXe siècle, décrivait un univers mécanique, inconscient et sans but, dans lequel les humains, comme toute vie, avaient évolué sans but ni direction. Dans ce monde impie [dénué de spiritualité], l’humanité prendrait en charge sa propre évolution, apportant développement économique, fraternité, santé et prospérité à toute l’humanité grâce au progrès. » (p.157) (Citations de Science et pratiques spirituelles : expériences transformatrices et leurs effets sur notre corps, notre cerveau et notre santé (2017) par Rupert Sheldrake) Les psychologies comme prophéties auto-réalisatrices Il est vrai que l’idéologie matérialiste est inutile. « Nous devenons ce que nous pensons » – Bouddha Les psychologies auto-réalisatrices sont des réalités – et doivent être considérées dans le contexte des théories de la psychologie – en particulier du matérialisme et du réductionnisme. Presque tout le monde a entendu parler de la « pensée positive » et du fait que la pensée positive donne des résultats positifs. Par exemple, il y a eu plus de 300 études sur « l’espoir » – l’origine de la pensée positive pour ainsi dire – et la conclusion écrasante était que « l’espoir » produit des bienfaits positifs pour la santé (duh). Une étude menée auprès d’étudiants a révélé que ceux à qui on disait qu’ils étaient intelligents obtenaient de meilleurs résultats. Alors oui – « Nous devenons ce que nous pensons ! » Extrait de l'article « Impression Formation » CN Macrae, S. Quadflieg, Le terme prophéties auto-réalisatrices fait référence à l’observation selon laquelle parfois nos croyances sur les autres peuvent nous amener à les traiter de telle manière qu’ils deviennent par la suite ce que nous attendons d’eux. À l'origine, l'effet avait été démontré en classe et appelé « effet Pygmalion ». Effets néfastes sur la santé des idéologies et abstractions universitaires – issus 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……. La liste est longue : il a été démontré que croire que le libre arbitre est une illusion rend les gens moins créatifs, plus susceptibles de se conformer, moins disposés à apprendre de leurs erreurs et moins reconnaissants les uns envers les autres. À tous égards, il semble que lorsque nous adoptons le déterminisme, nous cédons à notre côté obscur. (Le libre arbitre n’existe pas – mais il vaut mieux y croire de toute façon. Histoire de Stephen Cave Atlantic, NUMÉRO DE JUIN 2016) En outre, à partir d'études plus générales, il semble y avoir une corrélation entre le « dénué de sens » et les difficultés à gérer le stress : « Les gens perçoivent leur vie comme significative lorsqu'ils trouvent une cohérence dans l'environnement. Étant donné que le sens de la vie est lié à la nécessité de donner un sens aux événements de la vie, les personnes qui n'ont pas de sens seraient plus menacées par les événements stressants de la vie que celles qui ont un fort sens de la vie. Quatre études ont démontré des liens entre les perceptions du sens de la vie et les niveaux de stress perçus. Dans l’étude 1, les participants ayant moins de sens à la vie ont signalé un plus grand stress que ceux qui ont déclaré avoir plus de sens à la vie. Dans les études 2 et 3, les participants dont le sens de la vie avait été menacé ont subi un stress plus important que ceux dont le sens de la vie avait été laissé intact. Dans l’étude 4, l’anticipation du stress futur a amené les participants à s’évaluer plus haut dans leur quête de sens à la vie. Ces résultats suggèrent que percevoir la vie comme ayant un sens fonctionne comme un tampon contre les facteurs de stress. Sens de la vie et adaptation aux facteurs de stress quotidiens (Jina Park et Roy F. Baumeister Department of Psychology, Florida State University, Tallahassee, Fl, USA) Individualisme extrême : David Hay et Virgilio Enriquez [mdr et moi] David Hay souligne qu'en raison de l'accent mis par le mouvement des Lumières sur l'individualisme rationnel – en particulier Hobbes – « la construction culturelle d'un individualisme extrême qui est particulièrement évidente dans le monde occidental, il y a eu un « oubli » de la conscience/spiritualité relationnelle, ce qui a entraîné des conséquences néfastes. effets sur la texture de la communauté humaine. David Hay (Spiritualité contre individualisme : pourquoi nous devrions nourrir la conscience relationnelle, International Journal of Children's Spirituality) K Lagdameo-Santillan observe que « Selon le professeur Enriquez, Kapwa est « l'unité de l'un de nous et de l'autre » ……. Il a soutenu que « Kapwa impliquait des aspects moraux et normatifs qui obligeaient une personne à se traiter comme des êtres humains et donc comme des égaux ». …….. Mais il prévoyait également que cette valeur fondamentale philippine était menacée par la propagation des influences occidentales. « …une fois qu'AKO (le Je) commence à se considérer comme distinct de KAPWA, le « moi » philippin devient individué comme au sens occidental du terme… » Professeur Virgilio Enriquez, fondateur de Sikolohiyang Pilipino. Il semblerait que les recherches récentes sur la montée « épidémique » de la maladie mentale du narcissisme (Twenge, etc.) puissent soutenir l'argument de David Hay. Je pourrais mentionner brièvement que le narcissisme est complexe et controversé. Alors que les médias sociaux tels que Facebook semblent clairement jouer un rôle dans l'augmentation du narcissisme, la cause du narcissisme est un problème distinct, un psychologue affirmant que le narcissisme est causé par l'anxiété. Oui, si le matérialisme est une idéologie, cela contribuerait clairement également au problème du narcissisme. Aline Vater dans son article « Le narcissisme dans la culture occidentale » déclare que « les scores de narcissisme sont plus élevés dans les cultures individualistes que dans les cultures plus collectivistes. Addendum I. Le narcissisme dans la culture occidentale par Aline Vater « Les scores de narcissisme sont plus élevés dans les cultures individualistes que dans les cultures plus collectivistes. L'Allemagne était autrefois divisée en deux systèmes sociaux différents, chacun avec des cultures économiques, politiques et nationales distinctes, et a été réunifiée en 1989/90. Entre 1949 et 1989/90, l’Allemagne de l’Ouest avait une culture individualiste, tandis que l’Allemagne de l’Est avait une culture plus collectiviste. » En revanche, il est remarquable que – à la lumière de la psychologie culturelle unique du « kapwa » (« soi-même comme autrui ») et du fait documenté selon lequel les Philippines, bien que politiquement un pays très violent, ont un très faible taux de fusillades. Comme l’a dit Bouddha : "Nous devenons ce que nous pensons!" Point d'ordre : je voudrais souligner que les universitaires n'ont jamais vraiment réfléchi à la façon dont le principe de quantification matérialiste – une « adhésion rigide à la quantification arbitraire » comme le dit McGilChrist – que presque tout le monde considère comme étant de la science – pourrait créer un mode de pensée ou un état d'esprit semblable au communisme. ou le capitalisme ou tout autre mode de pensée – qui modifie radicalement l'orientation et l'approche de chacun. – Un cas de biais colossal des chercheurs. Addendum II : Un défaut majeur de méthodologie – La mort est un non-sens superstitieux Une explication narrative du sophisme défininiste – stéréotype inadapté selon lequel « toute spiritualité est irréelle ». J'inclus ceci parce que je pense que le sophisme défininiste est un problème méthodologique majeur qui provoque une « pensée tordue » généralisée – pour utiliser la terminologie du juge Rehnquist de la Cour suprême. 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 toute mesure ou quantification – alors…, suivant la logique de l’argument matérialiste, « la mort serait alors le produit de son imagination et d’une « absurdité superstitieuse ». 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. 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. La source citée comme exemple d'erreur défininiste serait la déclaration selon laquelle les arguments du concurrent sont des « théories farfelues » – ne laissant aucune place à une discussion intelligente. 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 ? Bargh souligne l’influence omniprésente des influences inconscientes dans de nombreuses circonstances. Bargh déclare sans équivoque : « Imaginez un instant que vous êtes un professeur de psychologie qui fait des expériences sur la conscience. Vous continuez à constater que vos manipulations subtiles des jugements et même du comportement des gens réussissent – ce qui amène vos participants expérimentaux à aimer ou à ne pas aimer cette même personne, à se sentir heureux ou tristes, à se comporter de manière grossière ou avec une patience infinie. Cependant, aucun de vos participants n’a la moindre idée de ce qui l’a poussé à ressentir ou à se comporter. L'insoutenable automaticité de l'être, John A Bargh et Tanya L. Chartrand - p. 462 juillet 1999 psychologue américain) Ma critique du matérialisme approuvée par quatre psychologues et chercheurs médicaux très éminents. La critique a eu plus de 10 000 vues et aucune critique (entre les groupes scientifiques academia.edu, LinkedIn et FB (avant que j'arrête de publier sur FB) _ il en va de même pour « évalué par les pairs ! 1. Le Dr Paul Wong, professeur émérite de l'Université Trent, a édité deux gros volumes de The Human Quest for Meaning 2. Le Dr Harold Koenig, médecin psychiatre, auteur et chercheur bien connu et très connu, a déclaré à propos de cet article : "Charlie – cela me semble parfaitement logique, 3. Dr Stephen Farra : Émérite de l'Université internationale de Columbia « L'erreur définiste (menant à un matérialisme fermé) est un poison spirituel et nous a tous fait du mal. 4. Stefan Schindler, auteur primé et professeur de psychologie et de philosophie à la retraite Le ministère américain de la Justice (DOJ) a accepté mes plaintes n° 83404-WLP, 83404 ; 95500, 91650, 91569, 90778 – Ils ont expliqué en détail comment l’erreur défininiste provoque de graves malentendus et provoque des préjugés, des malentendus et parfois une ignorance pure et simple. Les plaintes ont été déposées contre Kaiser Permanente – qui m’avait essentiellement dit – de prendre mes convictions et d’aller me faire foutre. La critique du matérialisme approuvée par quatre éminents psychologues est probablement une raison sous-jacente de cette acceptation – ainsi que les décisions du juge Rehnquist de la Cour suprême sur les erreurs. Agression par Kaiser Permanente Réponse du directeur principal de Kaiser Permanente, Evans, a suspendu mes droits aux services KP pour conduite abusive. Le message abusif en haut de la liste du directeur Evans - littéralement : « 8 décembre 2022, j'ai estimé que l'acceptation de l'erreur définiste et votre refus de reconnaître mes droits et mes convictions étaient extrêmement offensants. » J'ai même déposé une plainte auprès du DOJ [que j'ai envoyée eux mais ils n'ont jamais lu apparemment] ce qui a été accepté. Ma position est soutenue par le Dr Koenig, le Dr Wong, le Dr Farra et Stefan Schindler. " C'est toute l'histoire ici – les matérialistes s'en moquent tout simplement – les hypocrites – en fin de compte – n'ont tout simplement pas aucun respect pour les personnes spirituelles. Il existe certaines écoles de pensée – comme la psychologie existentielle – positive – les écoles de pensée de la logothérapie et de la pastorale ainsi que l’école de pensée jungienne – qui sont réceptives – mais les psychologues traditionnels – pour la plupart – ne sont pas objectifs même s’ils jurent qu’ils le sont. . Comme l’ont souligné Viktor Frankl et Muzafer Sherif, les écoles de pensée et les disciplines sont distinctes et déconnectées. Les psychiatres – comme l’a expliqué le Dr Stacey Neal (Johns Hopkins – n’ont aucune éducation ou formation auprès des personnes qui ont des expériences spirituelles. Au cours de mes quarante années d’expérience, je dirais que les psychiatres ne sont rien de fanatiques à l’esprit fermé. Comme le souligne J. E Kennedy, « très peu de recherches ont été faites » sur les personnes qui ont des expériences spirituelles et psychiques – ce qui est malheureusement trop vrai. J'ai lu un article qui disait qu'une nouvelle formation pour les psychiatres était à l'étude. Je me suis demandé : qu'est-ce qu'ils utilisent exactement comme manuel de formation ? Je n'ai pas encore trouvé de manuel de formation décent. Notre esprit est fini, et pourtant, même dans ces circonstances de finitude, nous sommes entourés de possibilités infinies, et le but de la vie est de saisir autant que possible de cette infinitude. -Alfred North Whitehead Je vis actuellement à General Santos, aux Philippines et personnellement, je considère mes relations philippines Bla'an et T'boli comme étant bien plus intelligentes que de nombreux universitaires [sur]instruits que j'ai rencontrés - parce qu'ils croient que les rêves « peuvent » être une source de inspiration divine – alors que les psychiatres considèrent généralement cela littéralement comme des hallucinations et des délires. Comme l’observe Whitehead, il s’agit de « possibilités » et de potentiel (et de créativité). Be Lang Dulay, une artiste nationale, a popularisé le tissage T'nalak avec plus de 100 modèles T'nalak différents. La reconnaissance nationale et internationale et l'appréciation de son art ont laissé un héritage. Son précieux métier porte en lui l' identité T'boli. (p.208) Ces 100 dessins de Be Lang Dulay ne sont PAS des hallucinations ou des délires. Mes expériences spirituelles transcendantales relativement bien documentées et qui ont des interprétations cohérentes et raisonnables ne le sont pas non plus. Le Dr Ray De Paulo, un psychiatre bien connu de Johns Hopkins, m'a confié que « Toutes les expériences spirituelles transcendantales sont des psychoses. Je me suis opposé par e-mails mais il n'a jamais répondu. Tinalak / T'nalak Fiesta Street Parade et Street Dancing pris sur South Cotabato SMRAA, Koronadal City pendant le festival T'nalak le 18 juillet 2009. Les couleurs de T'nalak par Louie D.Photography - 3763039917.jpg – Wikimédia Je devrais réitérer ma question sur l’importance excessive et dysfonctionnelle de la quantification dans l’idéologie matérialiste – décrite par McGilChrist comme une « adhésion rigide à la quantification » – qui est appropriée à la physique ou à la chimie 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. Si la quantification matérielle était strictement suivie, les êtres humains se retrouveraient avec l’intelligence d’un rat. Le "principe d'utilisation pratique" de William James - méthodologie - semble beaucoup plus pratique ?? Message de J Reyes – peut-être « le » expert en éthique kapwa-loob Jérémie Lasquety-Reyes Bonjour Charles, je suis entièrement d'accord avec vous sur le fait que cette adhésion extrême au matérialisme est trop restrictive et limitante et ne parvient franchement pas à capturer de nombreux aspects plus riches de l'expérience humaine et de la psychologie. Cela laisse le domaine de la psychologie d’autant plus pauvre. Je recherche moi-même un cadre qui m'aide à y faire face. En partie, je pense qu’une métaphysique alternative est nécessaire, une métaphysique qui respecte la réalité et le sens de choses comme l’amour, les relations et la réalité profonde des autres en tant que personnes et pas seulement en tant que composé d’atomes, de produits chimiques et de neurones activés. Heureux que nous soyons sur la même longueur d'onde ! Le pape François a expliqué comment la façon dont chacun regarde le monde peut affecter son comportement et ses actions. « Un équilibre délicat est nécessaire pour lutter contre les violences perpétrées au nom d'une religion, d'une idéologie ou d'un système économique, tout en préservant la liberté religieuse, la liberté intellectuelle et les libertés individuelles. Mais il existe une autre tentation contre laquelle il faut particulièrement se garder : le réductionnisme simpliste qui ne voit que le bien ou le mal ; ou, si vous voulez, les justes et les pécheurs. Il existe un certain nombre d’influences qui peuvent paraître insignifiantes mais qui ont une influence très marquée sur la pensée. Saint Grégoire de Nysse observait : « Les concepts créent des idoles ; seul l'émerveillement comprend quoi que ce soit. Les gens s’entretuent à cause des idoles. L’émerveillement nous fait tomber à genoux. Le Dr Stephen Farra articule une analyse plus ciblée du matérialisme universitaire : « Charles, je suis tout à fait d’accord sur le fait que l’erreur défininiste (conduisant à un matérialisme fermé) est un poison spirituel et nous a tous fait du mal ! Frankl écrit comment un naturalisme fermé conduit à un réductionnisme étouffant, qui conduit à un nihilisme mental et émotionnel et au genre de corruption morale qu'il a vécue à Auschwitz et à Dachau. Nous avons un corps et un cerveau, mais au sein de ces corps et cerveaux, nous développons des âmes transcendantes et des esprits auto-transcendants. Personnellement, j’essaie de mettre en évidence l’aspect « relationnel » de la spiritualité tel qu’articulé par le théologien chrétien David Hay – qui trouve son origine dans ses recherches sur la spiritualité des enfants. Bien sûr, mon propre accent dans mes écrits se concentre sur les modes de pensée et l’idéologie – en particulier dans le contexte de Mannheim qui soutient que les sciences sociales sont des idéologies chargées de valeurs bien plus que la vérité absolue ou la science – et sur la façon dont l’accent académique mis sur la quantification affecte l’état d’esprit. – en modifiant et en changeant l'orientation des gens vers une façon de penser plus mécaniste (et déshumanisante). Note de bas de page : Définition de l'agression par l'institut juridique Cornell L’agression est généralement définie comme un acte intentionnel qui donne à une autre personne une crainte raisonnable d’un contact imminent nuisible ou offensant. Aucune blessure physique n'est requise, mais l'acteur doit avoir eu l'intention de provoquer un contact nuisible ou offensant avec la victime et la victime doit ainsi avoir été mise en appréhension immédiate d'un tel contact. « Intention » dans le contexte d'une agression signifie que l'acte n'est pas accidentel, mais que le mobile est sans importance. Peu importe que l'objectif de l'auteur du délit soit simplement d'effrayer la victime ou que l'acte ait été conçu comme une plaisanterie. Il n’est pas nécessaire que l’auteur du délit ait eu l’intention que le contact soit préjudiciable ou offensant, mais seulement qu’il ait eu l’intention d’avoir un contact réel. Dans le contexte d'une agression, l'expression « appréhension raisonnable » fait référence à la croyance raisonnable de la victime que l'acte entraînera un contact imminent nuisible ou offensant. La victime n’a pas besoin de prouver qu’elle avait peur, mais seulement qu’elle était consciente qu’un tel contact pouvait avoir lieu. Si la victime et l’auteur du délit ne se connaissent pas, la norme juridique est alors celle de ce qu’aurait cru une personne raisonnable ordinaire se trouvant dans les mêmes circonstances que la victime. Si la victime et l'auteur du délit ont une connaissance particulière l'un de l'autre, cette connaissance particulière peut être prise en compte pour déterminer si l'appréhension de la victime était raisonnable. Lien vers le profil universitaire https://independentscholar.academia.edu/CharlesPeckJr
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Why is the Battle of Chosin Reservoir important? Patriotism and Esprit de Corps as a “psychology of groups” and a form of social consciousness. Korean War Battle of Chosin Reservoir: 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 pf 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) There is no psychology of groups?? You can’t be serious? They need to get out of their "self-contained sandcastles as Muzafer Sherif termed them" adn go to a riocke consert - or a politcal protest - or better yet, sports teams - which all have their own colors and cheers. Talk about bulls**t. Extreme Individualism: As a point of order, I did recently ask Brian J McVeigh, an anthropologist, author and expert on Japanese culture, if the statement “There are no psychologies of groups” is an example of “extreme individualism” and he said “Yes.” David Hay actually coined the phrase “extreme individualism” and Virgilio Enriquez argue is unhealthy and destructive [and me] Why is social consciousness important? R ecently a number of major antisocial behaviors have emerged since roughly 2000. 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 896 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 in narcissism in western countries (Twenge, etc). 8. “A series of uncoordinated mass stabbings, hammer attacks, and cleaver attacks in the People's Republic of China began in March 2010. The spate of attacks left at least 90 dead and some 473 injured.” (Wikipedia) - This particular behavior is unheard of – unknown! Killing – murdering – with a knife is up close and personal – very different from killing forma distance with a gun. Killing a 5 or 6-year-old child with a knife is horrifically brutally violent. Any way you look at the situation – it is Abnormal – with a capital A. First, I would point out that these antisocial behaviors can’t be understood without a viable concept of “social consciousness” – which at the moment does not exist. My argument is that it would be readily apparent that the materialist ideology which is embedded in academia - being a "purposeless" ideology taught at universities - would be a significant contributing cause of anti-social behaviors – especially in light of the “extreme individualism” -anti-social characteristic of materialist ideology. Even Brian McVeigh – not on board with David Hay, Virgilio Enriquez, or me(lol) with the belief extreme individualism is unhealthy – agrees that the statement “There is no psychology of groups” is an example of extreme individualism As a point of order I would highlight the fact that - in the USA the far-right Christian support of Trump - who is a racist inciting extremism - is also a contributing factor to the increase in hate crimes and the horrific number of school shootings in the USA by undermining peoples sense in justice and Christian values of “love”. In fact, there is a correlation between a higher rate of school shootings in the deep south (as reported by the Washington Post) - which is a hotbed of Trump Christians. – For what it is worth. In my view - it appears “to me” like the Trump Christian snake (Trump was put into power by the Antiscience movement in effect) is trying to eat the secularism snake – “to me for what it is worth” “Secularism” (materialist ideology) meets the legal criteria for assault Point of Order “Assault” - Karen Armstrong states that “The rational bias of our scientific modernity has resulted in a new and unskillful literalism. Protestants created the first fundamentalist movement at the time of World War I in order to protect Christianity, which, they felt, was imperiled by the new ideas and institutions. In some of the colonized countries, however, the process has been even more traumatic because it has been far too rapid. Secularization has often been experienced as an assault. It has also created a division between a Western- educated elite and the majority who feel bewildered by the new secular institutions. Thus, religion has become embattled and even militant. (The Role of Religion in Today’s conflict – paper presented June 2006 by Karen Armstrong) As a point of order. I would highlight he fact that when you take the definition of assault by Cornell legal institute – materialist ideology - currently taught in academia could be fit that definition 1. Geertz’s universally accepted definition of religion (according to Chernus) excludes “spirit” 2. Geertz’s definition of religion excludes “community 3. Social psychology excludes social consciousness – and thus community 4. Psychology excludes the concept of “spirit” Hull’s “Story of Psychology (700 plus page history of psychology) only refers to “spirit” only in context of ancient Greek philosophers – no social consciousness of course – and minimal references to collective consciousness – like two or three paragraphs. 5. In spite of tens of thousands of years of spiritual and religious beliefs, countless religious schools of thought and millions and millions of temples and churches mainstream has no concept or idea of spiritual and religious beliefs as a drive or even important motivation (nor with people either). 6. In spite of the fact that research into music by neuroscientists which shows a consensus that musical spirituality has been an evolutionary adaptive trait in human evolution, no where else is that value in the social sciences to the best of my knowledge 7. The norm among mainstream social scientists is that spiritual-psychic experiences are “unreal” or superstitious nonsense. It would seem readily apparent that materialist ideology (secularism) fits the Cornell definition of assault. Karen Armstrong states that “Secularization has often been experienced as an assault.” The point is that it does meet the criteria of “assault” legally Introduction: Brief Overview of Modern Research into Social Perception – Consciousness 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 a major school of thought in Christian theology). I believe my first discussion on academia.edu on social consciousness was in 2018. As appoint of information “social consciousness is different from Durkheim’s collective consciousness and Jungian collective consciousness. “Social identity is a person’s sense of who they are based on their group membership(s).” while social consciousness is about relationships – and inter-relationships. Social Cognitive Theory falls short of social consciousness: While, “The unique feature of SCT is the emphasis on social influence and its emphasis on external and internal social reinforcement. SCT considers the unique way in which individuals acquire and maintain behavior, while also considering the social environment in which individuals perform the behavior. The theory takes into account a person's past experiences, which factor into whether behavioral action will occur…The theory does not focus on emotion or motivation, other than through reference to past experience. There is minimal attention on these factors.” (The Social Cognitive Theory - SPH - Boston University https://sphweb.bumc.bu.edu) Modern Research: the dynamics and reality of “social perception-consciousness” The core or nucleus of new research in unconscious research and research into social perception might be best expressed when Bargh observes: “Within each of these is stored ingrained, implicit knowledge about appropriate values and behavior, likes and dislikes. Ways of Being.” (p.82) (John Bargh: “Before You Know It”) From a certain perspective the roles that people fulfill in their lives could be viewed as forms of social consciousness. For instance, there are the roles as parents, or roles as educators, and so on. Bargh sums up social perception-consciousness “The idea that social perception is a largely automated psychological phenomenon is now widely accepted. Perceptual interpretations of behavior, as well as assumptions about an individual's behavior based on identified group membership, become automated like any other representation if they are frequently and consistently made in the presence of the behavioral or group membership features.” (The Unconscious Mind John A. Bargh and Ezequiel Morsella) IN a parallel way, Jung spoke about archetypes and symbols in the unconscious. Introduction – social consciousness Social Consciousness is Not an Ontology In one of the two or three discussions I led in acadedmia.edu, there were five anthropologist professors were involved (who I individually messaged, but got no response – except one. That particular anthropologist had a theory that social consciousness is an “ontological reality” - the nature of being. The fact that the British casualties in one day in the battle of the Somme were 50,000 dead and wounded is a clear indicator that psychologies of groups and social consciousness is NOT “the nature of being” – but a very powerful force. Further confounding the issue, 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 someone, somewhere had written about it – and told me 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. As a point of order, the Esprit de corps demonstrated at the Battle of Chosin Reservoir - 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." Again 50,000 casualties in a single day is a clear indication that the premise that altruism can only be expressed in terms of a ”limited form” is false. [Materialism] has “severely restricted and limited in the analyses that can be performed. The Scope of Inquiry of Materilist Methodology is "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. That same dogmatic thinking also severely restricted spirituality research. As J. E Kennedy points out, “virtually no research has been done in parapsychology on the effects of psychic experiences on peoples' lives and worldviews.” “Very little research has been aimed at investigating the overall effects of paranormal experiences.” - J. E. Kennedy (An Exploratory Study of the Effects of Paranormal and Spiritual Experiences on Peoples' Lives and Well-Being J.E. Kennedy and H. Kanthamani (Original publication and copyright: The Journal of the American Society for Psychical Research, 1995, Volume 89, pp.249-265.) Quick commentary by Jung The critical notion is that of the individual as, in Jung’s words, “the one source of moral and spiritual progress for society”. Jung’s view of the primacy of the individual and the importance of the individuation process he puts succinctly when he says, “Resistance to the organized mass can be effected only by the man who is as well organized in his individuality as the mass itself ” (Jung CW Vol. 10 par. 540, italics Jung). The Battle of Chosin Reservoir: Korean War USMC Archives (Quantico) 12-6-1950 Chesty Puller, Commander at the Battle of Chosin Reservoir "We're surrounded. Good, that simplifies the problem……we're not retreating, we're attacking in a different direction." Yep – my sentiments exactly - since I seem to be surrounded by materialists! It does simplify the situation! Chesty Puller - most decorated United States Marine Corps officer. In the Korean War, Puller was the commander of the 1st Marine Regiment and participated in the Inchon landing at Inchon on September 15, 1950. At the Battle of Chosin Reservoir he was awarded two medals for heroism – after which he was promoted to brigadier general Introduction American military leaders, including General Douglas MacArthur, were caught off guard by the entrance of the People’s Republic of China, led by Mao Zedong, into the five-month-old Korean War. “At the beginning, the Chinese People's Volunteer Army pushed the 7th Army Infantry Division back, allowing the PVA to encircle the Marines on the mountain. The mentality of the Marines continues to inspire, more than 60 years later: "Never retreat, die where I stand or lay, but never retreat." Twelve thousand men of the First Marine Division, along with a few thousand Army soldiers, suddenly found themselves surrounded, outnumbered and at risk of annihilation at the Chosin Reservoir, high in the mountains of North Korea. The Battle of Chosin Reservoir is perhaps the hardest fought battle in American history was the Battle of Chosin Reservoir during the Korean War. “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.” The Marines fought in rugged mountain terrain for 17 long days in the bitterest Korean winter cold in memory. Frostbite was a common problem. Marines who fought at the Chosin Reservoir Battle would say that the cold was so penetrating that it “would sink right to your bones." Though surrounded and encircled and in spite of being attacked constantly, ceaselessly, and without pause the Marines and Army units managed to hold together and fight their way out of the Chinese encirclement to the embarkment point at Hungnam – in spite of the fact that the main road connecting the Chosin Reservoir and the city of Hungnam quality was poor, and at times it was only a one lane gravel trail. At the end, 836 Marines had died and roughly 10,000 marines had been wounded. The Army fared worse with 2,000 dead with 1,000 wounded. Reports indicated that the Chinese losses were catastrophic and that six complete Chinese divisions were totally destroyed. Some analysts estimate Chinese losses anywhere from 30,000 to 80,000 killed. The terrain was mountainous, but worst of all, it was cold. Freezing cold. By this time in the war, the winter had arrived in force, freezing over the landscape and creating many problems for troops, including disabling bouts of frostbite. The piercing cold was so unbearable, Marines at the reservoir said, "it would sink right to your bones." Even against overwhelming odds, Marines fought till their last breath. When the marine guard got to the extraction point, they sang the marine anthem. Obviously, there is an unspoken and nonverbal bond and attachment between people. This bond is the fundamental characteristic – or nucleus – of social consciousness. The other point here is that a “mode of thought is not a “philosophical discussion,” but a very active “force” that shapes peoples’ motivations, drives, and behaviors into a coherent worldview. As a point of information, I have seen a few “military war” documentaries which often highlight veterans who indicate that – in reality, when it came down to it - they were not fighting for apple pie, or mom and country, but they were fighting for their "buddies" and fellow soldiers. (Why the 'Frozen Chosin' is the defining battle of the modern Marine Corps https://www.wearethemighty.com/history/why-the-frozen-chosin-is-the-defining-battle-of-the-modern-marine-corps) Social consciousness is social order (for better or worse – i.e the ingroup-outgroup syndrome is part of social consciousness) The way you look at things is the most powerful force in shaping your life. - Irish poet theologian John O’Donohue There is a universal consensus among scientists, that human beings are - first and last - social animals. IT would stand to reason then that relationships - and social consciousness - would be pivotal in human consciousness – not to mention society. In today’s complex and sophisticated society human beings simply would not be able to function if human beings did not have some form of a minimally functional social consciousness. Hinduism, Confucianism and Filipino Kapwa-loob: Hinduism has had the pivotal concept of Dharma – that encapsulates both social order and roles – as well as cosmic order - for almost two thousand years. Confucianism had the central concept of self as others. The Filipino culture has the “Kapwa norm and value [shared identity – which has no equivalent in the English language]. Furthermore, there is the loob value-norm which both Reynaldo Ileto and Jeremiah Reyes describe as a norm conveying “relational will” and an innate equality of people. embedded in Filipino culture. Historical Social Consciousness A. Confucianism “For the early Confucians there can be no me in isolation, to be considered abstractly: I am the totality of roles I live in relation to specific others. […] [T]he relations in which I stand to some people affect directly the relations in which I stand with others, to the extent that it would be misleading to say that I‚ play’ or‚ perform’ these roles; on the contrary, for Confucius, I am my roles. Taken collectively, they weave, for each of us, a unique pattern of personal identity, 5” (Marion Eggert’s quoting Henry Rosemont: 5 Rosemont 2016: 52 f.) B. Dharma – Concept of Social Consciousness: Dharma, a concept of Hinduism, dates back to between 500 B.C. and 500 A.D. “Dharma is a concept of social order and duty that sustains the whole universe. A person’s placement in a caste (varna) and birth group (jati) is one element of dharma. Jati is historically also used to determine social interactions and marriages, as dharma guides every aspect of daily life. The term dharma may be translated as “religion,” “law,” “order,” “duty” or “ethics.” It is far more encompassing than any of the particular activities that might be described as “religion.” Dharma is what centers, upholds, and makes meaningful all activities, not just those done at certain times and certain places Dharma is also social order. In India, this traditionally included one’s duty as part of a particular stratum of society, a caste (varna) or birth-group (jati). In Rig Veda X.90, a creation hymn,….. The hierarchy and stratification of society is thus written into the blueprint of the universe.” (https://pluralism.org/dharma-the-social-order The Pluralism Project by Harvard University C. Kapwa-loob ethics, mindset (norms) & psychology- J Reyes and V Enriquez) Karina Lagdameo-Santillan did an excellent job explaining the reality of "social consciousness in terms of Sikolohiyang Pilipino (Filipino branch of psychology), “Kapwa is a recognition of a shared identity, an inner self, shared with others. This Filipino linguistic unity of the self and the other is unique and unlike in most modern languages. Why? Because implied in such inclusiveness is the moral obligation to treat one another as equal fellow human beings. If we can do this – even starting in our own family or our circle of friends – we are on the way to practice peace. We are Kapwa People.” — Professor Virgilio Enriquez, founder of Sikolohiyang Pilipino.” Cultural Illustrations of social consciousness Ubuntu: In ancient African culture there is the widespread concept of Ubuntu. There is a Zulu proverb called Ubuntu that says: “I am a person through other people. My humanity is tied to yours.” Archbishop Desmond Tutu explained it this way: “One of the sayings in our country is Ubuntu — the essence of being human. Ubuntu speaks particularly about the fact that you can’t exist as a human being in isolation. It speaks about our interconnectedness … We think of ourselves far too frequently as just individuals, separated from one another, whereas you are connected and what you do affects the whole world. When you do well, it spreads out; it is for the whole of humanity.”– which was advocated by Anglican bishop Tutu as an important prosocial value. Ubuntu is a Nguni Bantu term meaning "humanity". It is sometimes translated as "I am because we are” – remarkably similar to the Confucian value that “there can be no me in isolation… I am my roles” Biddhist Interbeing: Thich Nhat Hanh "all phenomena are interdependent…endlessly interwoven." This is the foundation of Nhat Hanh’s approach. He calls it the principle of "interbeing." "In Buddhism there is no such thing as an individual." There is no such thing as a separate object, event, or experience, because no any part of the world can exist apart from all others. Rather, everything that looks like a separate entity is actually dependent on, and therefore interwoven with, something else…. These elements are the influences from the other things with which it is interwoven. And those elements, too, are made up of other combinations. The world is an endless web of combinations.” (https://spot.colorado.edu/~chernus/NonviolenceBook/ThichNhatHanh.htm) Celtic-Irish Soul Friend Irish poet theologian John O’Donohue: “According to Celtic tradition, the soul shines all around the body like a luminous cloud. When you are very open – appreciative and trusting – with another person, your two souls flow together. This deeply felt bond with another person means you have found an Anam Cara, or "soul friend." Your Anam Cara always beholds your light and beauty, and accepts you for who you truly are.” – John O’Donohue Anam Cara: Wisdom from the Celtic World. Christian Community 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)…. Godliness is character, and character is not in things, but is the product of personal endeavor, however favorable the surroundings may be. Therefore, the prophets demanded of everybody an honest, energetic endeavor to realize the divine, ideal kingdom in this world……, They spurn a worship that shows no fruits in the social sphere…” THE OLD TESTAMENT PROPHETS AS SOCIAL REFORMERS. By REV. GEO. STIBITZ, Philadelphia, Pa. Commentary & Reflections: For more perspective - I would highlight a comment from Moitreyee who happens to be an Indian poet, artist, and “story teller”. Moitreyee said "Charlie Peck yes the one thing that really strikes me in this write (this essay about social consciousness) is the mentioning of the fact that religion is a way of life, and is not something that has to be performed at certain times or in certain places. I believe in this and support this whole heartedly. My religion lives in my work.🌹. Thank you once again for sharing “There is no psychology of groups” – Social psych Allport 1927 “Psychologists who study groups approach the idea of a group as an entity only very gingerly.” Academic-Materialist Ideology & Close-Minded Dogma It is readily apparent from the pictures of protests and rock concerts, that contrary to current mainstream views in the social sciences (i.e. social psychology - Allport 1927) which currently holds that there are No “psychologies of groups” and No social consciousness – that indeed there are, in fact “psychologies of groups” and social consciousness. There are some truths which are “self-evident.” With even a tiny bit of common sense, it would only stand to reason that without social consciousness, society couldn’t possible exist to begin with. Without social consciousness people couldn’t possibly function in our incredibly sophisticated and very complex and complicated society. Here are the ongoing academic materialist arguments: 1) “There is no psychology of groups” (Allport’s Taboo – 1927) 2) human consciousness is restricted to the firing of neurons in the brain and so there cannot be any social consciousness. Extreme Individualism As a point of order, I did recently ask Brian J McVeigh, an anthropologist, author and expert on Japanese culture, if the statement “There are no psychologies of groups” is an example of “extreme individualism” and he said “Yes.” David Hay actually coined the phrase “extreme individualism” and Virgilio Enriquez argue is unhealthy and destructive [and me] Materialist Ideology: Doctrine and Dogma 1) False Premise “There is no psychology of groups” “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) Floyd Allport, in 1927 stated unequivocally that “Only within the individual can we find the behavior mechanisms and the consciousness which are fundamental in the interactions between people ………There is no psychology of groups which is not essentially and entirely a psychology of individuals.” 2) False Premise: "materialist model” of consciousness as being solely and entirely a “byproduct of the neurology and biochemistry of the brain” The materialist argument that there is no "psychology of groups" – incredibly – according to materialists (and widely accepted) is based on the principle that "neurons fire in the brain and so consciousness is restricted to the human brain" Mossbridge and Baruss, in their book Transcendent Mind, highlight and emphasize the limited and restricted understanding of the "materialist model” of consciousness as being solely and entirely a “byproduct of the neurology and biochemistry of the brain” (p. 24) I frequently encounter a version of that which states that “Because neurons fire in the brain, consciousness is restricted to within the human mind.” I encountered that argument in a Neil de Grasse Tyson science FB group - who used that to justify his argument that social consciousness does not exist. It does not follow from the fact that neurons fire in the brain that there is no social consciousness Geertz’s “universal” Definition of Religion: No Community; No Spirit Geertz's Universally Accepted Definition of Religion is missing two important aspects and characteristics "Spirit" and "Community"! Ironically, "The top word millennials used to describe their ideal environment for worship is "community," followed closely by "sanctuary." That means, then, that the absence of the concept of "community" in academic theories of religion is Not a trivial question! (Collective-consciousness as in Durkheim is not the same thing). As Buddha says, "We become what we believe" and I would add that - to a large degree -we believe what we are taught Geertz's Definition of Religion: In his essay, Religion as a Cultural System: The Theory of Clifford Geertz, the prominent religious scholar Ira Chernus states: “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.” Chernus goes on to say that according to Geertz, religion is "(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." Brian Hayden, the author of Shamans, Sorcerers, and Saints and anthropologist (whose book I happened to be reading at the time), "agreed" with my "assessment" of Geertz's definition of religion - in spite of the fact that in his book he cites Geertz's definition of religion and "agrees" with Geertz's definition of religion. Basically, Hayden said that "Yes, Geertz's definition of religion is flawed and off-track in leaving spirit out. Now, in light of the fact that much of his writing dealt with spiritual rituals, it would seem offhand that Geertz, of all people, would definitely not have left "spirit" out of a definition of religion. Clifford Geertz’s definition of religion has effectively been THE Accepted Definition of Religion in the humanities! However, Geertz's definition is missing any concept or idea of "spirit." It appeared rather evident, in light of the fact that humans have believed in spirits and spirituality for tens of thousands of years that spirit or spirituality plays a prominent part in all religions, The conspicuous absence of both community and spirituality would seem substantial evidence that Mannheim was correct: Academic materialism is a mindset- a mode of thought! In fact - the most salient aspect of religions is that they are groups – or communities. Such a blatant disregard of such readily apparent and indisputably evident facts indicates some deep researcher biases. Why is social consciousness important? A More Detailed Analysis “We become what we think” as Buddha said. The materialist ideology - with an inherent bias for extreme individualism and thsu an antisocial teaching - ideology - is unhealthy and destructive. Nine Major Anti-Social Behaviors recently emerged since roughly 2000 1. 389 school shootings in America - Washington Post Article: “More than 357,000 students have experienced gun violence at school since Columbine There have been 389 school shootings since 1999, according to Post data” – “There were more school shootings in 2022 — 46 — than in any year since at least 1999. Since the 1990’s there have been 288 school shootings in the USA – five times all of the school shootings in Europe combines. 2. CDC: Suicide rates increased approximately 36% between 2000–2021. Suicide was responsible for 48,183 deaths in 2021, which is about one death every 11 minutes.3 The number of people who think about or attempt suicide is even higher. In 2021, an estimated 12.3 million American adults seriously thought about suicide, 3.5 million planned a suicide attempt, and 1.7 million attempted suicide. Suicide affects people of all ages. In 2021, suicide was among the top 9 leading causes of death for people ages 10-64. Suicide was the second leading cause of death for people ages 10-14 and 20-34.3 3. There has been a recent drastic increase in physical assaults on teachers in America – and worldwide i.e Teacher stabbed to death by pupil in France (BBC World News, France)According to a new survey from the American Psychological Association, one-third of teachers report that they experienced at least one incident of verbal harassment or threat of violence from students during the pandemic. (National Education Association, USA) Germany sees increase in attacks on teachers. (Deutsche Welle, Germany) Student Violence Against Teachers Has Become the Norm and That’s NOT Okay. (Bored Teachers, USA) School principals experience highest rate (75%) of violence and abuse in Australia. (ABC News) Surprising Israeli statistic emerged: the victims of student abuse – primarily veteran teachers – don't seek help. (Bar-Ilan University. Israel) New Zealand teachers want action as student assault rates on staff escalate. (Stuff, New Zealand) – (Violence Against Teachers: 17 Alarming Statistics and Headlines https://www.bite-pro.com/blog/post/violence-against-teachers-17-alarming-statistics-and-headlines ) During the 2020–21 school year, a higher percentage of elementary public-school teachers than of secondary public-school teachers reported being threatened with injury (8 vs. 4 percent) or being physically attacked (7 vs. 1 percent) by a student from their school. Teachers Threatened With Injury or Physically Attacked by Students (https://nces.ed.gov/programs/coe/indicator/a05/teacher-attacked-by-students) 4. The FBI reported a new high in hate crimes in the USA: Washington Post: UPDATE March 13, 2023 7:18 PM Masood Farivar US Hate Crimes Hit Record High: FBI Updated Report The number of hate crimes in the United States jumped dramatically in 2021 to set a record high of nearly 11,000 incidents, the FBI said in a supplement to its annual hate crimes report. – with a huge increase in hate crimes reported by Asians including 896 Filipinos 5. Intentional killings of police have increased dramatically in the USA Last year saw the highest number of law enforcement officers who were intentionally killed in the line of duty since the terrorist attacks of Sept. 11, 2001, an increase that comes as a rise in gun violence and homicides continues across the country. According to preliminary year-end data provided to CNN by the FBI, 73 officers died in felonious killings in the line of duty in 2021. The year marks the highest total recorded by the agency since 1995, excluding the 9/11 attacks. (https://edition.cnn.com/2022/01/13/us/police-officers-line-of-duty-deaths/index.html) 6. Assaults on healthcare workers have had an exponential increase: What’s behind an alarming rise in violent incidents in health care facilities “Government data shows that health care workers are five times as likely to experience workplace violence as other workers. They accounted for 73 percent of non-fatal injuries from violence in 2018, the most recent year for which numbers are available, and there are signs it's getting worse.” 7. Narcissism Epidemic: Since roughly 2000 there has been an epidemic of narcissism in western countries. 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 narcissism epidemic: Living in the age of entitlement. APA Psych net) 8. All time high in mass shootings 2023 - 559 Mass shootings in 2023: “This is a list of mass shootings that took place in the United States in 2023. Mass shootings are incidents in which several people are victims of firearm-related violence, specifically for the purposes of this article, a total of four or more victims. As of November 30, a total of 660 people have been killed and 2,330 other people have been injured in 559 shootings. (Wikipedia) 9. Chinese Kindergarten Knife Slayings China kindergarten stabbing: Six dead in Lianjiang By Kelly Ng & Rupert Wingfield-Hayes BBC News The stabbings also fit in to a disturbingly familiar pattern. Firearms are banned in China but the country has seen a spate of knife attacks in recent years, although there was also one incident where the attacker used a chemical spray to injure a classroom of 50 children. The BBC has counted at least 17 knife attacks in schools, colleges and universities since 2010. Ten of those have happened between 2018 and 2023. This particular behavior is unheard of – unknown! Killing – murdering – with a knife is up close and personal – very different from killing forma distance with a gun. Killing a 5 or 6-year-old child with a knife is horrifically brutally violent. Any way you look at the situation – it is Abnormal – with a capital A. The article highlights these two incidents: “In April 2021, two children died while 16 others were injured during a mass stabbing in Beiliu City, in Guangxi Zhuang autonomous region. In October 2018, 14 children were injured in a knife attack at a kindergarten in Chongqing, south-west China.” Excerpt from Wikipedia A series of uncoordinated mass stabbings, hammer attacks, and cleaver attacks in the People's Republic of China began in March 2010. The spate of attacks left at least 90 dead and some 473 injured. As most cases had no known motive, analysts have blamed mental health problems caused by rapid social change for the rise in these kinds of mass murder and murder-suicide incidents. The state media has also been keeping news of these attacks quiet by deleting forum entries on the internet and releasing few facts on the incident for fear of copycat crimes and mass panic. (almost as bad as FB when it comes to spirituality – eh?) The Dark Side of Psychology Pivotal Behavioral Consequences Originating from the Concept and Academic Abstraction of Free Will – (excerpt from essay on Free Will) Alfred Rupert Sheldrake (born in 1942) is an author, and scientist who worked as a biochemist at Cambridge University from 1967 to 1973. He is somewhat of a maverick. Sheldrake advocates the concept of morphic resonance, and argues that "memory is inherent in nature" and further that "natural systems... inherit a collective memory from all previous things of their kind." Further, he argues that morphic resonance explains the "telepathy-type interconnections between organisms." “The atheist [materialistic] ideology found a powerful ally in materialist science, which by the end of the nineteenth century, portrayed a purposeless, unconscious, mechanical universe where humans, like all life, had evolved without purpose or guidance. In this godless world [devoid of spirituality], humanity would take charge of it own evolution, bringing economic development, brotherhood, health, and prosperity to all mankind through progress.” (p.157) (Quotes from the Science and Spiritual Practices: Transformative Experiences and Their Effects on Our Bodies, Brains, and Health (2017) by Rupert Sheldrake) Psychologies as Self-Fulfilling Prophecies It is true that the materialist ideology is purposeless. “We become what we think” – Buddha Self-fulfilling psychologies are realities - and should be considered in context of psychology theories – especially materialism and reductionism. Most everyone has heard of “positive thinking” and that positive thinking yields positive results. For instance, there have been over 300 studies of “hope” – the origin of positive thinking as it were – and the overwhelming conclusion was that “Hope” produces positive health benefits (duh). One study of students revealed that students who were told they are smart performed better. So, yes – “We become what we think!” Excerpt from article “Impression Formation” C.N. Macrae, S. Quadflieg, The term self-fulfilling prophecies refers to the observation that sometimes our beliefs about others can lead us to treat them in such a way that they subsequently become what we expect them to be. Originally, the effect was demonstrated in the classroom and called the ‘Pygmalion effect.’ Detrimental health effects of academic ideologies and abstractions – 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. Four studies demonstrated links between perceptions of life’s meaningfulness and perceived levels of stress. In Study 1, participants with lower levels of meaning in life reported greater stress than those who reported higher meaning in life. In Study 2 and Study 3, participants whose meaning in life had been threatened experienced greater stress than those whose meaning in life had been left intact. In Study 4, anticipation of future stress caused participants to rate themselves higher on the quest for meaning in life. 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) Extreme Individualism: David Hay and Virgilio Enriquez David Hay emphasizes that as a result of the Enlightenment movement’s emphasis on rational individualism – especially Hobbes “the cultural construction of an extreme individualism which is particularly evident in the Western world, there has been a `forgetting’ of relational consciousness/spirituality resulting in damaging effects to the texture of human community.” David Hay (Spirituality versus Individualism: Why we should nurture relational consciousness, International Journal of Children's Spirituality) K Lagdameo-Santillan observes that “According to Professor Enriquez, Kapwa is the “unity of the one-of-us-and-the-other” ……. He maintained that “Kapwa implied moral and normative aspects that obliged a person to treat one another as fellow human being and therefore as equal.” …….. But he also foresaw that this Filipino core value was threatened by spreading Western influences. “…once AKO (the I) starts thinking of himself as separate from KAPWA, the Filipino ‘self’ gets to be individuated as in the Western sense…” Professor Virgilio Enriquez, founder of Sikolohiyang Pilipino. It would seem the recent research into the “epidemic” rise of the mental illness of narcissism (Twenge, etc.) may support David Hay’s argument. I might briefly mention that narcissism is complex and controversial. While social media such as FB clearly seems to play a role in the increase in narcissism, the cause of narcissism is a separate issue with one psychologist arguing narcissism is caused by anxiety. Ye, if materialism is an ideology then that would clearly also contribute to the narcissism problem. Aline Vater in his article “Narcissism in Western Culture” states that “Narcissism scores are higher in individualistic cultures compared with more collectivistic cultures. Addendum I. Narcissism in Western Culture by Aline Vater “Narcissism scores are higher in individualistic cultures compared with more collectivistic cultures. Germany was formerly divided into two different social systems, each with distinct economic, political and national cultures, and was reunified in 1989/90. Between 1949 and 1989/90, West Germany had an individualistic culture, whereas East Germany had a more collectivistic culture.” In contrast, it is remarkable that – in light of the unique “kapwa (“self as others” cultural psychology” and the documented fact that the Philippines though politically a very violent country has a very low rate of shooting sprees. As Buddha said, “We become what we think!” Point of order: I would highlight that - academics never really considered how the materialist quantification principle – a “Rigid adherence to arbitrary quantification” as McGilChrist put it – which most everyone assumes is science – could create a mode of thought or mindset much like communism or capitalism or any other mode of thought – which drastically alters one’s orientation and approach. – A case of Colossal Researcher Bias. Addendum: A Major Methodology Flaw - A narrative explanation of the Definist fallacy–Maladaptive Stereotype that “All spirituality is unreal” I include this because I feel the Definist Fallacy is A Major Methodology problem that cause widespread “crooked thinking – to use Supreme Court Justice Rehnquist’s terminology 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…, following the logic of the materialist argument 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. 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 contender’s arguments are “crackpot theories” – leaving no room for intelligent discussion. 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?” Bargh emphasizes the pervasive influence of unconscious influences in many circumstances. Bargh unequivocally states: “Imagine for a moment that you are a psychology professor who does experiments on conscious awareness. You keep finding that your subtle manipulations of people’s judgments and even behavior are successful –causing your experimental participants to like someone or to dislike that same person, to feel happy or sad, to behave rudely or with infinite patience. However, none of your participants have a clue as to what caused them to feel or behave.” The Unbearable Automaticity of Being, John A Bargh & Tanya L. Chartrand - p. 462 July 1999 American Psychologist) My critique of materialism endorsed by four very prominent psychologists and medical researchers. The critique has had well over 10,000 views and zero criticisms (between academia.edu, LinkedIn and FB science groups (before I stopped posting on FB) _ so is “peer reviewed!” 1. Dr. Paul Wong, Professor Emeritus of Trent University edited two large volumes of The Human Quest for Meaning 2. Dr. Harold Koenig, a medical doctor-psychiatrist, a well published and very well-known author and researcher stated about this article: "Charlie – makes perfect sense to me, 3. Dr. Stephen Farra: Columbia International University Emeritus "Definist Fallacy (leading to a closed Materialism) is spiritual poison, and has hurt us all 4. Stefan Schindler, an award-winning author, and retired psychology-philosophy professor The U.S. Department of Justice has accepted my complaint # 83404-WLP as well as 83404; 95500, 91650, 91569, 90778 – They explained in detail how the Definist Fallacy causes serious misunderstandings and cause prejudices, misunderstandings, and outright ignorance at times. The complaint was filed against Kaiser Permanente – who had basically told me – to take my beliefs and go screw myself. Assault by Kaiser Permanente Reply from Kaiser Permanente Sr Director Evans suspended my rights to KP services for abusive conduct. The top listed abusive message by Director Evans - literally: “December 8, 2022 I felt that the acceptance of the Definist fallacy and your refusal to acknowledge my rights and beliefs as extremely offensive” I even filed a complaint with the DOJ [which I sent them but they never read apparently] which was accepted. My position is endorsed by Dr. Koenig, Dr Wong, and Dr Farra, and Stefan Schindler" That is the whole story there – Materialists simply don’t care at all – the hypocrites – when it comes down to it – simply do not have any respect at all for spiritual people. There are some schools of thought – such as Existential – Positive Psychology – logotherapy and pastoral schools of thought as well as Jungian school of thought - which are receptive – but mainstream psychologists – for the larger part - are not objective even though they swear they are. As Viktor Frankl and Muzafer Sherif pointed out schools of thought and disciplines are separate and disconnected. Psychiatrists – as Dr Stacey Neal (Johns Hopkins – explained – have no education or training in people who have spiritual experiences. In my forty years of experience, I wodul say psychiatrists are no nothing close-minded bigots. As J. E Kennedy points out - “very little research has been done” on people who have spiritual-psychic experiences – which unfortunately is too true. I read an article which said new training for psychiatrists was being considered. I wondered – what exactly they use as a training manual?? I have not come across a decent training manual as yet. Our minds are finite, and yet even in these circumstances of finitude we are surrounded by possibilities that are infinite, and the purpose of life is to grasp as much as we can out of that infinitude. - Alfred North Whitehead I live in General Santos, Philippines and personally I view my Bla’an and T’boli Filipina connections as being far more intelligent than many [over]educated academics I have met - because they believe that dreams “can” be a source of divine inspiration – whereas psychiatrists generally view that literally as hallucinations and delusions. As Whitehead observes – it is about “possibilities and potential (and creativity) I woudl re-empahsize my question about the dysfuntioanl overemphasis on quantification in materialist ideology – 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 consciousness is not quantifiable: hope, art, music, poetry, true love, awe-wonder, freedom, ideals, justice, - not to mention death. If materialsit quantification were striclty followed, human beinghs woudl be left with the intellience of a rat. Willaim James "practical use principle" - methodology- seems much more practical?? Footnote: Definition of Assault by Cornell legal institute Assault is generally defined as an intentional act that puts another person in reasonable apprehension of imminent harmful or offensive contact. No physical injury is required, but the actor must have intended to cause a harmful or offensive contact with the victim and the victim must have thereby been put in immediate apprehension of such a contact. “Intention” in the context of assault, means that the act is not accidental, but motive is immaterial. It does not matter if the goal of the tortfeasor was merely to scare the victim or if the act was meant as a joke. The tortfeasor need not have intended for the contact to be harmful or offensive, only to have intended the actual contact. “Reasonable apprehension” in the context of assault, refers to the victim’s reasonable belief that the act will lead to imminent harmful or offensive contact. The victim does not need to prove fear, only that they were aware that such a contact might occur. If the victim and the tortfeasor do not know each other, then the legal standard is what an ordinary reasonable person under the same circumstances as the victim would have believed. If the victim and tortfeasor have special knowledge of each other, this special knowledge may be considered when determining whether the victim’s apprehension was reasonable. Link to academia profile https://independentscholar.academia.edu/CharlesPeckJr