Critique and Refutation of Maslow: Is "Self-Actualization" a Legitimate concept in spiritual an religious thought? Is "Self-Esteem" enough for spiritual fulfillment?

Charles E Peck Jr. • August 30, 2018

Trying to touch the divine - since the emergence of humans on earth!  

Trying to touch the divine: Michelangelo's Angel and Social Consciousness

As the immortal artist, Michelangelo profoundly observed about art and the act of creation: “I saw the angel in the marble and carved until I set him free!” Carl Jung, William James, as Well as Viktor Frankl all emphasize symbols and "abstractions" - as William James calls them - are vital in human consciousness. What they are - in essence - are images or pictures. How we envision or picture the world, reality, and truth is important and can lead to success or failure depending how one envisions reality. Imagine how Michelangelo's angel would have turned out if his inner picture was in reality an image of the hunchback of Notre Dame. What - and how - we "envision" is pivotal, in my view, to the ability to function effectively - and with some modicum of balance. So, our "awareness" of pictures, symbols and symbolism in our minds - and how we envision "reality and the "truth" is vital! Michelangelo is also an excellent illustration of the human desire to "touch" or "be touched" by the divine! 

Abstract: Human beings live in an unbelievably complex and intricately sophisticated society and world. Social media is a would unto itself with an almost unlimited capacity to access information and communicate. So, it would stand to reason and seem an inescapable conclusion that human beings - simply in order to function in any reasonably efficient manner must -without question - have some form of social consciousness. Just to process the massive amounts of social-political-religious information, a human being would require some social consciousness. In fact, John Bargh, an Unconscious researcher, argues that stereotypes and norms form a social consciousness or structure of some sort.      

Western Civilization – compared to Asian culture – is well known to [over]emphasize the individual. Hazel Markus, Shinobu Kitayama, Rachel Heiman, the authors of the chapter Culture and “Basic” Psychological Principles, of the over 700 plus page Social Psychology Handbook of Basic Principles, state rather boldly – and unequivocally - that “Psychologists who study groups approach the idea of a group as an entity only very gingerly." Floyd Allport, with the "help" of his brother Gordon 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.” In the book, Mossbridge and Barušs briefly talk about the materialist understanding of consciousness as a “byproduct of the neurology and biochemistry of the brain” (p. 24) and how modern science has actually produced dogma, generally lacking in objectivity, which is “impervious to mere evidence.” (p. 24)

In my view, Maslow’s concept of “self-actualization” is, to a large degree a reflection of this dogmatic nonsense that consciousness is confined entirely to the firing of neurons in the brain. It would also likely be a reason why the “Psychology of Religion” appears to have bypassed or overlooked the “Teachings of Religion!” Furthermore, I advocate several "new" concepts such as the "Teachings of Religion such as compassion, righteousness, justice, duty-covenant, sacred, etc as a Social consciousness. In the five Psychology of Religion books I have, there is no mention of the 'Teachings of Religion." One book did have 6 or 7 references to "compassion" - but no mention was made of "teachings." Furthermore, there were an equal number of references to Freud. On top of that I google searched "teachings of religions" several times and found only one essay comparing Christianity to Hinduism. In my view, teaching about religion and leaving out the "teachings of religions" would be like educating people about birds and leaving out the fact that they have wings. Lastly it would incredibly clear to me that the teachings of religions are a form of social consciousness.


Setting the Stage

Maslow's Hierarchy of Needs was a “theory” drawn up by Abraham Maslow in his 1943 paper “A Theory of Human Motivation.” Maslow focused on the psychological forces at work in human lives of physiological, safety, belonging and love, self-esteem, and self-actualization characteristics. Later he added "self-transcendence." Maslow's theory sets forth the principle of stepping stones or stages a person must move through and that the basic needs must be met before a person will desire higher level needs.

Maslow's Theory, published in 1943 - though mainstream psychology has largely abandoned Maslow - seems to have been not thoroughly critiqued since many still embrace Maslow. A theory of religion should in at least a minimal way somehow approximate the reality of spiritual and religious beliefs. When you look at the psychologies of religion, on close examination, generally, they do not include  

Refutation of Geertz

 Geertz's almost universally accepted definition of religion in which any concept of spirit was absent was not questioned or challenged for 50 years. As Ira Chernus pointed out in an essay-blog he has now pulled down, Chernus pointed out that Geertz's five-part definition has been universally accepted in the social sciences since it was first published in 1965. In reviewing Geertz's definition, I noticed that the five-part definition excluded "spirit" and from my research - to the best of my knowledge - every religion, including Buddhism, has some kind of concept of "spirit!" I happened to be reading Brian Hayden's book Shamans, Sorcerers and Saints, so, since he is an anthropologist like Geertz, I emailed him and asked him in light of the fact that all religions have a concept of "spirit" whether Geertz's definition of religion was incorrect. Much to my surprise, Hayden agreed - in spite of the fact that in his book Hayden cites Geertz's definition and states that he accepts Geertz's definition in his book. 

A Refutation of Freud   

A brief critique of another "great" - Freud would be in order. Although Frankl questioned a 1,000-page Freudian analysis of an artist since Freudian interpretation is really, in truth, all "interpretation," no one questioned Freud seriously until recently the 'unconscious' psychologist, Bargh, has astutely pointed out that Freud "demonizes" the unconscious needs, drives, and emotions - which can seriously mislead people in their understanding of themselves and others. So, for nearly 100 years no one questioned the seriously unprofessional - even skewed - ideas of Freud. Alfred Rupert Sheldrake, who is an author, and scientist who worked as a biochemist at Cambridge University from 1967 to 1973, is among a number of psychologists and scientists (as well as my own personal observations), who observe that “[S]ome people have made science into a kind of religion and are often exceptionally dogmatic. They accept the scientific worldview on faith, impressed by the authority and prestige of scientists,….” (p.161) Some people do accept Freud at face value. For example, one aspect of Freud's Oedipal Complex is the story of a son who murders his father then fornicates with his mother.    

Maslow

A close examination of Maslow's Hierarchy of Needs would seem to reveal some legitimate questions that need to be asked. Before launching into a critique, I should emphasize that Viktor Frankl, Carl Jung, Clifford Geertz, Roy Baumeister, Paul Wong, as well as many existential and positive psychologists all agree that human beings have a powerful Need for Meaning. Besides Carl Jung, who had a working concept of "spirit" and argued that spiritual processes generate meaning(s), Viktor Frankl, the brilliant psychoanalyst, also highlighted and emphasized the importance of spirituality in human consciousness: "The noetic (spiritual, specifically human) dimension contains such qualities as our will to meaning, our goal orientation, ideas and ideals, creativity, imagination, faith, love that goes beyond the physical, a conscience beyond the superego, self-transcendence, commitments, responsibility, a sense of humor, and the freedom of choice making." (Batth anthology p. 156.) According to Frankl, meaning, compassion and other positive psychological resources belong to the spiritual dimension.” (p.156 Batth anthology) Paul Wong observes: “Park (2007) regards religion and spirituality as meaning systems.

Any objective view of religions and religious beliefs would reveal "structures" or "systems of symbols" (in Geertz's terminology) saturated with meaning and relationships. Religions would seem to consist of three things: meaning(s); others/relationships; and structures of meaning or ideology. Following that line of thought, then, the causes and drivers for the formation of religious beliefs and religions would be a Need for Meaning, a Need to Belong (which the prominent social psychologist Roy Baumeister argues is the most powerful need or drive in the human being), and a Need for Ideology (history shows humans are creatures of ideology much more than they are "rational individuals").

I should preface my critique of Maslow by saying there is much of what Maslow writes which would appear to be right on target - as it were. Maslow's description of the dichotomy of science and religion, in that science, as Einstein points out avoids "ideals" and values while religion frequently ignores much of rational analysis, would appear to be 100% correct. Maslow's Theory of a Hierarchy of Needs, however, would seem to be an oversimplification which appears somewhat artificial.

There would also seem to be a deeper philosophical conflict as well. Maslow states, in his book, Religions, Values, and Peak-Experiences, "small r religion is quite compatible, at higher levels of personal development, with rationality, with social passion....[which can] easily integrate the healthily animal, material, and selfish with the naturalistically transcendent, spiritual, and axiological." (p.xiii) As a generalization Maslow would seem to portray religion as very worldly and ordinary. Personally, I see one aspect of spirit and spirituality as, for all practical purposes, a "force of nature" which in some circumstances is not easily tamed or civilized. In a nutshell Maslow appear to attempt to "normalize" religious beliefs and spirituality.

Hermann Hesse, the author of the iconic novel, Steppenwolf, through his character of Steppenwolf portrays the ordinary worldly individual as a person who is primarily concerned with constructing and maintaining their personal self - as well as being focused on "preservation and security" - which the ordinary person "prefers to being possessed by God." (p. 90) Hesse compares the "possession by God" and Spirit to a 'deathly inner consuming fire!" (p. 90) That is, Hesse portrays worldly "personal development" and "naturalistic transcendence" as antithetical to the inner "consuming fire" of spirit and spirituality. My personal grasp of spirit and spirituality is that it is, indeed, a force to contend with. In opposition to Maslow's "naturalistic transcendence", I would argue that there are transcendental spiritual experiences which are not necessarily "naturalistic" - or normal! I would argue that there will most likely always be an edge to spirit and spirituality which can never be normalized.

Esteem, Self-Esteem, and Psychological Needs

I must confess that, in all truth and honesty, at times, I cannot make heads or tails of Maslow's Hierarchy of Needs. Take for instance the characteristic of esteem, including self-esteem and other psychological characteristics, as reflected in the lives of Lev Tolstoy and al Ghazali. Both the brilliant Russian novelist-thinker Lev Tolstoy and the famous Muslim Cleric, the "Proof of Islam," al Ghazali had severe spiritual crises which involved a drastic loss of confidence and self-esteem at the pinnacles of their careers. After writing War and Peace Tolstoy had a severe personal crisis and became despondent and depressed in spite of his spectacular success as a novelist as well as his popularity. As a result of his spiritual crisis, he rejected rationalism as providing a sufficient explanation of the "meaning of life." He concluded that embracing the meaning of life is an act of faith and went on to write about Christian beliefs and spirituality. The same thing happened to al Ghazali. At the pinnacle of his career as the head of the Bagdad University, known as the center of the Islamic world, that he also had a severe personal crisis. His spiritual crisis was so severe that he lost the ability to speak which undermined his position as a lecturer. He left his position and joined the Sufis, being in prayer and meditation for hours on end every day. He also rejected rationalized esteem, as a sufficient means for explaining spirit and God in his book, The Incoherence of Philosophy. On the face of it, it would seem to be that it was a loss of confidence and self-esteem which led to spiritual crises and put them on the path to "enlightenment" - the exact opposite of what Maslow says. In fact, one could argue that the spirit and spirituality "drive" would appear to be designed to transcend ego and self-esteem - which means, that, in a sense, that drive is arrayed in conflict with ordinary psychological needs. A very basic question is that Maslow, to my knowledge, does not cite any studies or evidence or facts to bolster his case - which is what science is all about.

Also, the concept of “self-esteem,” as used by Maslow on the ladder of the Hierarchy of Needs is, in essence, a fabricated or artificial concept. You cannot measure self-esteem or put it under a microscope. To my knowledge the only measurement of esteem and self-esteem is by self-reports, which are not the most reliable means of measurement. unreliable. In discussions about religious beliefs and spirituality, I often run across the argument that “spirit” cannot be measured and that is why psychology doesn’t deal with spirit – and it is true they have not dealt with spirit. In fact, psychology has not done a proper study of people who have spiritual or psychic experiences to find out how many people have experiences, what kind of experiences, how often and how these experiences affect their lives, since the inception of psychology (with the exception of an “exploratory” study by Kennedy. Secondly from studies by social psychologists, it has been demonstrated that self-esteem is NOT involved in motivations of people to JOIN groups - though self-esteem does play a role in peoples’ desire to stay in groups. So, the question is for what reason and why would Maslow think that self-esteem would be a stage leading to further spiritual development. Again, spiritual need would seem to be the driver not spiritual self-satisfaction. As the philosopher Solomon observed, it is the “drive” to achieve a goal that produces satisfaction and definitely Not the satisfaction from achievement of a goal. Another psychologist, whose name escapes me at the moment, highlighted a study of professionals like doctors and attorneys which showed that after they achieved the goal of becoming a doctor or attorney, they were actually pretty unhappy. He observed that the achievement of a goal does not necessarily produce happiness as much as the striving for the goal does.

Furthermore, Jung remarks about the Buddha: "In order to attain this final goal [enlightenment] it was necessary to pass through all the laborious exercises of mental reconstruction, to get free of the deluded ego-consciousness which is responsible for the sorrowful illusion of the world, and to reach that other pole of the psyche where the world as illusion is abolished." Self-esteem would seem to bring ego into play while Buddhism as well as the Christian principle of kenosis (emptying oneself) would indicate the opposite of self-esteem. Further, the prominent psychologists Mossbridge and Baruss, in their book, Transcendent Mind, who review studies of the "materialism-transcendent" consciousness continuum, note that, "Also scoring higher on transcendence was negatively correlated with social recognition, so that those who tended toward transcendence were less likely to care what others thought about them...." (p.28) It would seem likely then that a drive toward "self-esteem" would likely discourage "transcendence" and encourage actions directed at achieving social recognition. First, it should be noted that any generalization about religious beliefs is likely to fall short. In Maslow's Hierarchy of Needs Maslow makes a number of generalizations, and on top of that forces these generalizations into the very rigid and static format of a "hierarchy." So, on the merits of esteem and psychological needs, Maslow falls short. In evaluating the "science of psychology" overall, a very relevant question was why Maslow's Hierarchy of Needs was never properly critiqued.

The Bottom Tier of the Pyramid: Physiological Needs

The article, Religiosity Highest in World's Poorest Nations in The World Magazine. United States is among the rich countries that buck the trend, summarizes a study done by Gallup in 2010: “Each of the most religious countries is relatively poor, with a per-capita GDP below $5,000. This reflects the strong relationship between a country's socioeconomic status and the religiosity of its residents. In the world's poorest countries -- those with average per-capita incomes of $2,000 or lower -- the median proportion who say religion is important in their daily lives is 95%. In contrast, the median for the richest countries -- those with average per-capita incomes higher than $25,000 -- is 47%.” (2) That directly controverts Maslow’s Hierarchy of Needs principle that basic physiological needs need to be satisfied before “advancing in religious beliefs.”

So, one might ask why is this happening. Clifford Geertz, Roy Baumeister, Viktor Frankl, Paul Wong, as well as many other positive and existential psychologist argue forcefully that human beings have a powerful Need for Meaning which one could readily assume to be pivotal in religious beliefs. Further, Roy Baumeister noted that men who reach a dead end in their careers and at that point cannot find "meaning" in their jobs, then frequently turn to family affairs in order to get meaning, as it were, by more intimately connecting with their families. By analogy, I would argue that people who cannot find meaning in worldly affairs, people who are impoverished, and cannot achieve sufficient satisfaction from their material needs, then those very same poor people will be driven to find meaning in other ways – in “other worldly” or divine ways. That is, because man cannot achieve meaning through worldly ways man turns to finding meaning in the "other-worldly - the divine and transcendental spirituality.

It is significant to this discussion that a healthy portion of Christian theology advocates repressing physiological needs and the desires of the flesh. St. Gregory of Nyssa, an early Christian mystic who argues that God is beyond comprehension and beyond words, states in his work, Song of Songs, “The soul must transform passion into passionless so that when every corporeal affection has been quenched, our mind may seethe with passion for the spirit alone and be warmed by that fire which the Lord came to cast upon the earth. [Lk 12.49]” (p49) Also, it should be noted that some of Buddha’s “enlightenment” came to fruition in part as a result of his ascetic or self-denial state of mind. Furthermore, in Buddhism, the pivotal concept of detachment (and self-denial) expressed in the Pali word, “nekkhamma”, especially in early translations of Buddhist literature meant “detachment” or “renunciation.” Also, the [original] pinnacle of Maslow’s Hierarchy of Needs was “self-actualization,” and Buddha’s concept of “anatta” means explicitly “no-self!”

Link to website: https://www.spirittruthandmeaning.com/


Addendum

On a Biblical Theology Facebook Group, Michael Thweatt was kind enough to post an excellent article which highlighted the fact that at the end of Maslow's life, it is a little-known fact that Maslow revised his "Theory of the Hierarchy of Needs." At the end Maslow did alter his theory a little bit: "Although Maslow felt that intrinsic values are not ‘fully evident or actualized (made real and functionally existing) in most people’, he also wrote that the full definition of the person or of human nature must include them: ‘they are not excluded as potentials in any human being born into the world’ (pp.304–305). ‘The so-called spiritual…life is clearly rooted in the biological nature of the species’ (p.315)." That is, Maslow finally included some intrinsic values such as justice, order, universal acceptance of others - which could otherwise be described as compassion for other. And compassion is a vital and pivotal concept in every major religion.

The article goes on to say: "The fully developed (and very fortunate) human being, working under the best conditions tends to be motivated by values which transcend his self. They are not selfish anymore in the old sense of that term. Beauty is not within one’s skin nor is justice or order. One can hardly class these desires as selfish in the sense that my desire for food might be. My satisfaction with achieving or allowing justice is not within my own skin; it does not lie along my arteries. It is equally outside and inside: therefore, it has transcended the geographical limitations of the self. (Maslow, 1969, p.4)." That being said, I should note in passing that the religious scholar Fraser Watts, in his book, Psychology, Religion, and Spirituality, observed, "the vast majority of religions have emphasized love and compassion, peace and reconciliation, and justice and fairness." (p.98)

Plus, the major criticism in my essay was that a rigid pyramid of a hierarchy of needs doesn't appear to stand up to a proper analysis of the facts and that a rigid progression from one stage to the next before proceeding further seems unwarranted. Further I have seen no studies or evidence that esteem, self-esteem, or psychological needs would play any truly significant role in a drive for self-attainment.

Lastly, I object that Maslow throws his theory together and puts forward, to my knowledge, no serious studies or facts to back it up. Furthermore, I would question Maslow's concept of transcendence (he uses transcending self-centered values with values based on compassion) and it doesn't appear to truly represent "transcendence" in its fullest meaning.

https://thepsychologist.bps.org.uk/volume-27/december-2014/maslows-hierarchy-needs-sixth-level?fbcli...


Post Mortem:

I would like to point out that for the definition of religion in terms of a Need for Meaning, a Need to Belong, and a Need for Ideology, contrary to Maslow's theory, there is an abundance of studies to support it. The existential and positive psychologists have done a ton of studies which demonstrate the pivotal significance of meaning for a sense of well-being, health, as well as for spirituality and religious beliefs. Lynch's book cites a huge (over many decades) medical study done of heart disease which demonstrated that lonely, widowed, or divorced people had a much higher mortality rate. That coupled with the obvious social nature of human beings would demonstrate a very powerful Need to Belong. And history shows that people have fought and died for nationalistic, ethnic, and religious ideologies since the dawn of civilization so it would seem rather self-evident that human beings have a strong instinct/need for ideologies related to group formation. Contrast that to the evidence Maslow presents.



Preface:

I should preface my critique of Maslow by saying there is much of what Maslow writes which would appear to be right on target - as it were. Maslow's description of the dichotomy of science and religion, in that science, as Einstein points out avoids "ideals" and values while religion frequently ignores much of rational analysis, would appear to be 100% correct. Maslow's Theory of a Hierarchy of Needs, however, would seem to be an oversimplification which appears somewhat artificial.

There would also seem to be a deeper philosophical conflict as well. Maslow states, in his book, Religions, Values, and Peak-Experiences, "small r religion is quite compatible, at higher levels of personal development, with rationality, with social passion.....[which can] easily integrate the healthily animal, material, and selfish with the naturalistically transcendent, spiritual, and axiological." (p.xiii) As a generalization Maslow would seem to portray religion as very worldly and ordinary. Personally, I see one aspect of spirit and spirituality as, for all practical purposes, a "force of nature" which in some circumstances is not easily tamed or civilized. In a nutshell Maslow appear to attempt to "normalize" religious beliefs and spirituality.

Hermann Hesse, the author of the iconic novel, Steppenwolf, through his character of Steppenwolf portrays the ordinary worldly individual as a person who is primarily concerned with constructing and maintaining their personal self - as well as being focused on "preservation and security" - which the ordinary person "prefers to being possessed by God." (p. 90) Hesse compares the "possession by God" and Spirit to a 'deathly inner consuming fire!" (p. 90) That is, Hesse portrays worldly "personal development" and "naturalistic transcendence" as antithetical to the inner "consuming fire" of spirit and spirituality. My personal grasp of spirit and spirituality is that it is, indeed, a force to contend with. In opposition to Maslow's "naturalistic transcendence", I would argue that there are transcendental spiritual experiences which are not necessarily "naturalistic" - or normal! I would argue that there will most likely always be an edge to spirit and spirituality which can never be normalized.

Esteem, Self-Esteem, and Psychological Needs

I must confess that, in all truth and honesty, at times, I cannot make heads or tails of Maslow's Hierarchy of Needs. Take for instance the characteristic of esteem, including self-esteem and other psychological characteristics, as reflected in the lives of Lev Tolstoy and al Gahazali. Both the brilliant Russian novelist-thinker Lev Tolstoy and the famous Muslim Cleric, the "Proof of Islam," al Ghazali had severe spiritual crises which involved a drastic loss of confidence and self esteem at the pinnacles of their careers. After writing War and Peace Tolstoy had a severe personal crisis and became despondent and depressed in spite of his spectacular success as a novelist as well as his popularity. As a result of his spiritual crisis he rejected rationalism as providing a sufficient explanation of the "meaning of life." He concluded that embracing the meaning of life is an act of faith and went on to write about Christian beliefs and spirituality. The same thing happened to al Ghazali. At the pinnacle of his career as the head of the Bagdad University, known as the center of the Islamic world, that he also had a severe personal crisis. His spiritual crisis was so severe that he lost the ability to speak which undermined his position as a lecturer. He left his position and joined the Sufis, being in prayer and meditation for hours on end every day. He also rejected rationaliesteem, sm as a sufficient means for explaining spirit and god in his book, The Incoherence of Philosophy. The would seem to be that it was a loss of confidence and self-esteem which led to spiritual crises and put them on the path to "enlightenment" - the exact opposite of what Maslow says. In fact one could argue that the spirit and spirituality "drive" would appear to be designed to transcend ego and self-esteem - which means, that, in a sense, that drive is arrayed in conflict with ordinary psychological needs. A very basic question is that Maslow, to my knowledge, does not cite any studies or evidence or facts to bolster his case - which is what science is all about.

Also, the concept of “self-esteem,” as used by Maslow on the ladder of the Hierarchy of Needs is, in essence, a fabricated or artificial concept. You cannot measure self-esteem or put it under a microscope. To my knowledge the only measurement of esteem and self-esteem is by self-reports, which are not the most reliable means of measurement. unreliable. In discussions about religious beliefs and spirituality, I often run across the argument that “spirit” cannot be measured and that is why psychology doesn’t deal with spirit – and it is true they have not dealt with spirit. 

In researching spiritual-psychic experiences, studies mostly focus on "abstractions." Very few actually talk about peoples' personal experiences. One notable exception are two studies of peoples' experiences in the spirituality of grieving. Two studies actually shoed that spiritual and spiritual-psychic experiences do facilitate grieving. In general however finding peoples' real experiences or underlying attitudes are like hen's teeth. For instance a study of experiences in Iceland revealed numerous experiences of visions of deceased people but failed to mention the real life circumstances. It would seem likely may of these experiences were involved in grieving on one form or another. So, in my view, psychology has not done a proper study of people who have spiritual or psychic experiences to find out how many people have experiences, what kind of experiences, how often and how these experiences affect their lives, since the inception of psychology (with the exception of an “exploratory” study by Kennedy. 


What is worse, Dr. Neal told me she ahs no training in peoples' spirituality which Kaiser Permanente quality management confirmed this fact. So, what (incomplete) studies that have been done are excluded from mainstream psychology due to materialist dogma that all spirituality is superstitious nonsense. Consistent studies demonstrate that somewhere between one third to one half of people have spiritual or spiritual-psychic experiences. In America that would mean that - minimally there would be 100 million America people (also know as citizens) who have spiritual experiences.     

Secondly from studies by social psychologists, it has been demonstrated that self-esteem is NOT involved in motivations of people to JOIN groups - though self-esteem does play a role in peoples’ desire to stay in groups. So, the question is for what reason and why would Maslow think that self-esteem would be a stage leading to further spiritual development. Again, spiritual need would seem to be the driver not spiritual self-satisfaction. As the philosopher Solomon observed, it is the “drive” to achieve a goal that produces satisfaction and definitely Not the satisfaction from achievement of a goal. Another psychologist, whose name escapes me at the moment, highlighted a study of professionals like doctors and attorneys which showed that after they achieved the goal of becoming a doctor or attorney, they were actually pretty unhappy. He observed that the achievement of a goal does not necessarily produce happiness as much as the striving for the goal does.

Furthermore, Jung remarks about the Buddha: "In order to attain this final goal [enlightenment] it was necessary to pass through all the laborious exercises of mental reconstruction, to get free of the deluded ego-consciousness which is responsible for the sorrowful illusion of the world, and to reach that other pole of the psyche where the world as illusion is abolished." Self-esteem would seem to bring ego into play while Buddhism as well as the Christian principle of kenosis (emptying oneself) would indicate the opposite of self esteem. Further, the prominent psychologists Mossbridge and Baruss, in their book, Transcendent Mind, who review studies of the "materialism-transcendent" consciousness continuum, note that, "Also scoring higher on transcendence was negatively correlated with social recognition, so that those who tended toward transcendence were less likely to care what others thought thought about them...." (p.28) 

It would seem likely then that a drive toward "self-esteem" would likely discourage "transcendence" and encourage actions directed at achieving social recognition. First, it should be noted that any generalization about religious beliefs is likely to fall short. In Maslow's Hierarchy of Needs Maslow makes a number of generalizations, and on top of that forces these generalizations into the very rigid and static format of a "hierarchy." So, on the merits of esteem and psychological needs, Maslow falls short. In evaluating the "science of psychology" overall, a very relevant question was why Maslow's Hierarchy of Needs was never properly critiqued.

The Bottom Tier of the Pyramid: Physiological Needs

The World magazine’s article , Religiosity Highest in World's Poorest Nations; United States is among the rich countries that buck the trend , summarizes a study done by Gallup in 2010: “Each of the most religious countries is relatively poor, with a per-capita GDP below $5,000. This reflects the strong relationship between a country's socioeconomic status and the religiosity of its residents. In the world's poorest countries -- those with average per-capita incomes of $2,000 or lower -- the median proportion who say religion is important in their daily lives is 95%. In contrast, the median for the richest countries -- those with average per-capita incomes higher than $25,000 -- is 47%.” (2) That directly controverts Maslow’s Hierarchy of Needs principle that basic physiological needs need to be satisfied before “advancing in religious beliefs.”

So, one might ask why is this happening. Clifford Geertz, Roy Baumeister, Viktor Frankl, Paul Wong, as well as many other positive and existential psychologist argue forcefully that human beings have a powerful Need for Meaning which one could readily assume to be pivotal in religious beliefs. Further, Roy Baumeister noted that men who reach a dead end in their careers and at that point cannot find "meaning" in their jobs, then frequently turn to family affairs in order to get meaning, as it were, by more intimately connecting with their families. By analogy, I would argue that people who cannot find meaning in worldly affairs, people who are impoverished, and cannot achieve sufficient satisfaction from their material needs, then those very same poor people will be driven to find meaning in other ways – in “other worldly” or divine ways. That is, because man cannot achieve meaning through worldly ways man turns to finding meaning in the "other-worldly - the divine and transcendental spirituality.

It is significant to this discussion that a healthy portion of Christian theology advocates repressing physiological needs and the desires of the flesh. St. Gregory of Nyssa, an early Christian mystic who argues that God is beyond comprehension and beyond words, states in his work, Song of Songs, “The soul must transform passion into passionless so that when every corporeal affection has been quenched, our mind may seethe with passion for the spirit alone and be warmed by that fire which the Lord came to cast upon the earth. [Lk 12.49]” (p49) Also, it should be noted that some of Buddha’s “enlightenment” came to fruition in part as a result of his ascetic or self-denial state of mind. Furthermore, in Buddhism, the pivotal concept of detachment (and self-denial) expressed in the Pali word, “nekkhamma”, especially in early translations of Buddhist literature meant “detachment” or “renunciation.” Also, the [original] pinnacle of Maslow’s Hierarchy of Needs was “self-actualization,” and Buddha’s concept of “anatta” means explicitly “no-self!”

Link to website: https://www.spirittruthandmeaning.com/

Addendum

On a Biblical Theology Facebook Group, Michael Thweatt was kind enough to post an excellent article which highlighted the fact that at the end of Maslow's life, it is a little known fact that Maslow revised his "Theory of the Hierarchy of Needs." At the end Maslow did alter his theory a little bit: "Although Maslow felt that intrinsic values are not ‘fully evident or actualized (made real and functionally existing) in most people’, he also wrote that the full definition of the person or of human nature must include them: ‘they are not excluded as potentials in any human being born into the world’ (pp.304–305). ‘The so-called spiritual…life is clearly rooted in the biological nature of the species’ (p.315)." That is, Maslow finally included some intrinsic values such as justice, order, universal acceptance of others - which could otherwise be described as compassion for other. And compassion is a vital and pivotal concept in every major religion.

The article goes on to say: "The fully developed (and very fortunate) human being, working under the best conditions tends to be motivated by values which transcend his self. They are not selfish anymore in the old sense of that term. Beauty is not within one’s skin nor is justice or order. One can hardly class these desires as selfish in the sense that my desire for food might be. My satisfaction with achieving or allowing justice is not within my own skin; it does not lie along my arteries. It is equally outside and inside: therefore, it has transcended the geographical limitations of the self. (Maslow, 1969, p.4)." That being said, I should note im passing that the Religious scholar Fraser Watts, in his book, Psychology, Religion, and Spirituality, observed, "the vast majority of religions have emphasized love and compassion, peace and reconciliation, and justice and fairness." (p.98)

Plus the major criticism in my essay was that a rigid pyramid of a hierarchy of needs doesn't appear to stand up to a proper analysis of the facts and that a rigid progression from one stage to the next before proceeding further seems unwarranted. Further I have seen no studies or evidence that esteem, self-esteem, or psychological needs would play any truly significant role in a drive for self-attainment.

Lastly, I object that Maslow throws his theory together and puts forward, to my knowledge, no serious studies or facts to back it up - except a study by a University which demonstrated that fulfilling spiritual needs produces happiness (not exactly earth shaking. Furthermore, I would question Maslow's concept of transcendence (he uses transcending self-centered values with values based on compassion) and it doesn't appear to truly represent "transcendence" in its fullest meaning.

https://thepsychologist.bps.org.uk/volume-27/december-2014/maslows-hierarchy-needs-sixth-level?fbcli...

Post Mortem:

I would like to point out that for the definition of religion in terms of a Need for Meaning, a Need to Belong, and a Need for Ideology, contrary to Maslow's theory, there is an abundance of studies to support it. The existential and positive psychologists have done a ton of studies which demonstrate the pivotal significance of meaning for a sense of well being, health, as well as for spirituality and religious beliefs. Lynch's book cites a huge (over many decades) medical study done of heart disease which demonstrated that lonely, widowed, or divorced people had a much higher mortality rate. That coupled with the obvious social nature of human beings would demonstrate a very powerful Need to Belong. And history shows that people have fought and died for nationalistic, ethnic, and religious ideologies since the dawn of civilization so it would seem rather self-evident that human beings have a strong instinct/need for ideologies related to group formation. Contrast that to the evidence Maslow presents.



written by Charles E Peck Jr.


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References and Footnotes

Profile of Dr. James Doty: https://profiles.stanford.edu/james-doty

The Center for Compassion And Altruism Research And Education: http://ccare.stanford.edu/

American Psychological Association: https://www.apa.org/

John Bargh, PhD: http://bargh.socialpsychology.org/

Viktor Frankl: http://www.viktor-frankl.com/

Dr. Harold Koenig: https://spiritualityandhealth.duke.edu/index.php/harold-g-koenig-m-d

Roy Baumeister: http://www.roybaumeister.com/

Dr. Paul Wong: http://www.drpaulwong.com/

Emile Durkheim: http://durkheim.uchicago.edu/

William James: https://www.biography.com/people/william-james-9352726

Dr Amit Sood Mindfulness: https://www.mindfulleader.org/amit-sood

Keith Karren – Body, Mind, Spirit:

http://pgrpdf.abhappybooks.com/mind-body-health-keith-j-karren-ph-d-pdf-5716009.pdf

St. Augustine (Catholic source): https://www.catholic.org/saints/saint.php?saint_id=418

St. Gregory of Nyssa (wikiorg): https://orthodoxwiki.org/Gregory_of_Nyssa

Abraham Joshua Heschel: https://www.myjewishlearning.com/article/abraham-joshua-heschel-a-prophets-prophet/

Garden of Eden Myth: simbolikong mapa, vs Zeus myth, Heschel's Deeper Knowledge; Karen Armstrong: Ang mga alamat ay nagbibigay ng kahulugan, Rappaport: Mas Mataas na Pagkakasunud-sunod ng Kahulugan

By Charles E Peck Jr • November 12, 2024
Preamble: "Walang ibang larangan ng kultura ng tao na hindi kasama sa nakikiramay na pagsasaalang-alang sa akademiko sa sarili nitong mga termino sa kadahilanang ang naturang pag-aaral ay nagsapanganib sa agham, katwiran, lohika, at ang buong pamana ng Enlightenment" (p.133). (p.36) Robert Bellah (1970b), [kilalang sosyologo] Ang empirikal at lohikal na katwiran na ngayon ay tumutuklas at nagtitiyak lamang ng mga katotohanan ngunit tumutukoy sa kaalaman bilang kaalaman sa katotohanan ay hindi mapagpatuloy sa awtoridad ng alinman sa kabanalan o halaga. Ang mga tunay na sagradong postulate ay hindi na binibilang bilang kaalaman ngunit paniniwala lamang, kung hindi pamahiin. Ang mga halaga ay tinukoy sa pamamagitan ng kagustuhan at dahil dito ay hindi hihigit sa mga usapin ng panlasa o ng aritmetika ng pagtitipid. ……………Ito ay katwiran na walang puwang para sa mga pananaw ng sining, relihiyon, pantasya, o pangarap. Ang mga kakayahan sa pagsusuri ng gayong walang pag-asa ngunit mahinang dahilan ay limitado, kung hindi man, at halos hindi mapagkakatiwalaan. Rappaport p. 130 Ekolohiya, Kahulugan, at Relihiyon Garden of Eden Myth: Simbolikong mapa, mito, kahulugan at paraan ng pag-iisip Hindi tayo maaaring mabuhay sa isang mundo na hindi sa atin, sa isang mundo na binibigyang kahulugan para sa atin ng iba. Ang isang binibigyang kahulugan na mundo ay hindi isang tahanan. Bahagi ng takot ay ang pagbawi ng ating sariling pakikinig, ang paggamit ng ating sariling boses, upang makita ang ating sariling liwanag. Hildegard ng Bingen Mga Talinghaga, Metapora, Simbolismo at Katotohanan - Ang Kaalaman na walang Pang-unawa ay Panlilinlang. Ang aklat ng Mga Taga-Corinto sa Bibliya tungkol sa mga kaloob ay nagpapakilala sa pagitan ng kaalaman at karunungan. Ang modernong akademya ay madalas na nagpapalabo sa pagkakaiba - na nagreresulta sa maraming pagkakamali ng kaalaman sa katotohanan. "Ang isang lalong mekanikal, pira-piraso, decontextualized na mundo, na minarkahan ng hindi nararapat na optimismo na may halong paranoya at isang pakiramdam ng kawalan ng laman, ay dumating, na sumasalamin, naniniwala ako, ang walang kalaban-laban na pagkilos ng isang dysfunctional na kaliwang hemisphere." — Iain McGilchrist Isang Mas Malalim na Kaalaman Si Jesucristo at Buddha ay nagsalita sa mga talinghaga. Ang propetang Islam na si Mohammed ay nagsalita tungkol sa mga paghahayag. Sinabi ni Karen Armstrong, isang mahusay na nai-publish na iskolar ng relihiyon, "isang magandang mito ang magsasabi sa atin ng isang bagay na mahalaga tungkol sa kalagayan ng tao. Ang mga alamat, sa pangkalahatan, ay mga alegorikal na kwento na iniaalok bilang tunay na pagmuni-muni, sa ilang diwa, ng katotohanan at ng mundo.” Tinukoy ni Heschel ang isang "mas malalim na kaalaman" at sinabi niya na "kung ano ang hindi natin masasabi." Heschel states about the ineffable aspect of consciousness which is beyond conscious expression: “Essential to human thought is not only the technique of symbolization but also the awareness of the ineffable. Sa bawat isipan ay may napakalaking tindahan ng hindi alam, ng pagiging tuliro, ng kababalaghan ng radikal na pagkamangha.” (Quest p.139) Naniniwala si Albert Einstein na ang intuwisyon at imahinasyon ay higit na mahalaga sa pag-unawa kaysa sa rational analysis at logical deduction. Ang iconic na neuroscientist na si Damasio ay naniniwala na ang mga tao ay may walang malay na pakiramdam ng pagiging. Ang argumento ng Rappaport na "Ang mga kahulugan ng mas mataas na pagkakasunud-sunod... ang mga kahulugan ng metapora, simbolo, at halaga, ay hindi direktang nakabatay sa mga obserbasyon sa kalikasan at sa gayon ay medyo malaya mula sa mga hadlang upang sumunod dito." (p. 84 Ecology) Ang Rappaport ay hindi lamang ang siyentipiko na gumawa ng pagkakaiba sa pagitan ng mga kahulugan na konektado sa pisikal na katotohanan at mga kahulugan ng mas mataas na pagkakasunud-sunod ng pagiging kumplikado. Si Roy Baumeister, isang kilalang social psychologist, ay gumagawa ng pagkakaiba sa pagitan ng mga kahulugan na nagmula sa pisikal na kapaligiran at iba pang mga kahulugan, pati na rin. Bilang isang mahalagang punto ng pagkakasunud-sunod, binigyang-diin ni Baumeister na - sa katunayan - mayroong "Walang Kahulugan sa Buhay" - na "Ang kahulugan ng Buhay sa katotohanan ay isang synthesis ng magkakaibang "kahulugan" ng buhay - na nagmula sa pamilya, mga kaibigan, edukasyon, paniniwala sa relihiyon, etnisidad, gayundin ang pagpapalaki at kultura. Siyempre - ang ganitong kumplikadong synthesis at holistic na nilalang ay lampas sa makatwirang pagsusuri at nangangailangan ng "mas malalim Gaya ng sinabi ni William James, “Ang katotohanan ay na sa metapisiko at relihiyong globo, ang mga articulate na dahilan ay matibay lamang para sa atin kapag ang ating hindi maipaliwanag na damdamin ng realidad ay napahanga na pabor sa parehong konklusyon…..Ang hindi makatwiran at agarang katiyakan ay ang malalim na bagay sa amin, ang reasoned argument ay ngunit isang ibabaw na eksibisyon. Instinct leads, intelligence does but follow.” (p. 48 na mga uri) Ang mahalagang ideya na inilalahad ni James ay tila, lalo na sa mga paniniwala sa relihiyon kung saan ang mga tao ay nakikipagbuno sa masalimuot at masalimuot na simbolismo at magkakaugnay na mga kahulugan na tila umaasa ang mga tao sa mga oras sa "hindi malinaw na damdamin ng katotohanan." Carl Jung na nagpahayag na "Ang isang simbolo ay nananatiling isang panghabang-buhay na hamon sa ating mga iniisip at nararamdaman. Iyon ay malamang na nagpapaliwanag kung bakit ang isang simbolikong gawa ay nakakasigla, kung bakit ito ay mahigpit na nakakahawak sa atin, ngunit kung bakit ito ay bihirang nagbibigay sa atin ng isang puro aesthetic na kasiyahan. Ang isang gawa na halatang hindi simbolikong nakakaakit ng higit sa ating aesthetic sensibility dahil kumpleto ito sa sarili nito at natutupad ang layunin nito." CV 588 119 Higit pa rito, sinabi ni Nancy Furlotti, na malawakang nag-aral kay Jung, na, " Ang epekto ay lumilitaw mula sa mga archetype, na kung saan ay ang a priori na mga prinsipyo ng pag-order ng kalikasan, mundo, at pag-iisip. Kapag ang isang archetype ay isinaaktibo, ang enerhiya ay inilalagay sa paggalaw na ginagawa. hindi sumunod 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) Ang Synthesis Consensus nina Carl Jung, William James, at Viktor Frankl ay nagmamasid na ang mga espirituwal na karanasan ay lumilikha ng isang pakiramdam ng katotohanan" na ang mga tao ay nagkaroon bilang resulta ng kanilang mga karanasan sa relihiyon. Ito ay tila madaling maliwanag na ang paghahatid ng isang pakiramdam ng katotohanan ay isang pangunahing tungkulin ng espirituwal at relihiyosong mga paniniwala ay upang lumikha ng isang pakiramdam ng katotohanan. Sikolohiyang salaysay Malinaw na ang mga alamat, sa mukha nito, ay mga salaysay o kwento. Naniniwala ang mga psychologist na ang mga bata sa edad na tatlo ay nagsisimula nang magsabi ng mga salaysay. Ang mga salaysay ay pang-araw-araw na bagay dahil, kung iisipin mo, lumilikha ka ng isang kuwento sa araw, bawat araw habang ginagawa at sinasabi natin ang mga bagay na hinahabi natin ang isang kuwento sa ating mga ulo - isang kuwento kung saan pupunta ang isa, kung ano ang ginagawa ng isa. , kung sino ang nakakakita, bakit nangyayari ang mga bagay at iba pa. Napakaliit ng ginagawa ng isang tao ay rational analysis. Nang matuklasan ng mga tao ang apoy at lumikha ng mga apoy sa kampo at ang mga tribong tao ay nagtipon sa paligid ng apoy, sigurado akong laganap ang udyok na magkuwento sa mga taong iyon. Kaya, malamang na ang mga salaysay ay nagmula sa pagkatuklas ng apoy milyun-milyong taon na ang nakalilipas. Tulad ng itinuturo ni Dan McAdams, "natutugunan ng mga kuwento ang isang pangunahing pangangailangan ng tao para sa pagiging kabilang... Dinadala nila tayo sa ibang panlipunang mundo... Bukod dito kapag nagbabahagi tayo ng mga kwento ng mga personal na karanasan dito sa mundo, nang walang mga bampira at mga wizard, ang mga kuwentong iyon ay nagbubuklod sa atin sa tao. mga kolektibo kung saan ang ating panlipunang pagkilos at ang ating mga motibasyon na proyekto ay nahahanap ang kanilang pang-araw-araw na kahulugan. Ang mga kwento ay maaaring ang perpektong mekanismo na nagbubuklod para sa mga likas na likas na matalino, eusocuial species na nakikita natin sa ating sarili, na nagtuturo sa atin kung paano maging tao habang pinaninindigan nila ang ating pagiging miyembro sa mga grupo ng tao." (p. 268 hanggang 269) Ang kapansin-pansing isyu ay ang mga salaysay at kwentong ito ay "nagbibigkis" ng mga tao at sa pamamagitan ng mga kwento o mito ay nagbabahagi ang mga tao ng isang karaniwang karanasan - at sa kaso ng aking, isang karaniwang ibinahaging kasaysayan at pamana. Ang Garden of Eden Myth sa Genesis ng Bibliya ay marahil ang quintessential at prototypal na paglalarawan ng isang mito. Ang ubod ng mito ay ang pagkilos nina Adan at Eba na kumain ng ipinagbabawal na bunga ng Puno ng Kaalaman. Kahit na ang isang paunang pagsusuri sa mito na iyon ay maghahayag ng alegoriko at simbolikal na kilos bilang gawa ng isang "hayop na naghahanap ng kahulugan." Dagdag pa, ang mito at salaysay ay naghahatid ng pag-unawa na ang kaalaman sa mabuti at masama ay humihimok ng isang maliwanag na masakit na kamalayan sa sarili na humihimok ng matinding kahihiyan at pagkakasala. Kung tutuusin, tinakpan nina Adan at Eba ang kanilang ari ng dahon ng igos. Kapansin-pansin na ang self-awareness ay na-highlight sa mito dahil napakakaunting mga species ng hayop ang lumilitaw na may anumang self-awareness dahil kakaunti ang nakakakilala sa kanilang sarili sa mga salamin (ibig sabihin, chimpanzees, elepante). Parang gustong itampok ng may-akda ang mga katangiang nagpapaiba sa tao sa hayop. Sasabihin sa iyo ng bawat siyentipiko na ang utak ng tao at ang isip ng tao - tulad ng kaalaman - ay ang pinaka natatanging katangian ng tao. Ang isang kagiliw-giliw na twist sa salaysay ay na sina Adan at Eba ay kumain mula sa puno ng kaalaman at sa gayon ay nakakaalam ng mabuti sa masama, ngunit sa Hebreo ang salitang "kaalaman" ay may ilang natatanging kahulugan ng isang matalik at isang personal na koneksyon. Sa pagtingin sa Lumang Tipan ay malinaw na ang "katuwiran" ay mahalaga sa salitang "kaalaman" marahil dahil ang kaalaman (at katotohanan) ay direktang sumasalungat sa kasinungalingan at pagsisinungaling. Kapansin-pansin na ang salitang Hebreo para sa kaalaman ay isinalin sa pag-uusap sa pagitan ni Abraham at ng Diyos sa isang pagkakataon bilang "tipan" sa halip na kaalaman. Syempre ang pag-unawa natin sa "kaalaman" ngayon ay konektado sa pilosopiya at agham. Ang walang hanggang siyentipiko o pilosopikal na mga katotohanan pati na rin ang "mga katotohanan" ay tila ang pangkalahatang pag-unawa sa "kaalaman ngayon. - na ganap na naiiba sa kung paano naunawaan ng mga sinaunang Hudyo ang kaalaman. Sinabi ni Blaise Pascal isang mathematician, physicist, manunulat at teologo, “Ang tao ay dapat kilalanin na minamahal; ngunit ang mga banal na nilalang ay dapat mahalin upang makilala.” Palagi akong may ilang mga problema sa pag-unawa sa pahayag na iyon ngunit ito ay tila kakaibang angkop sa kontekstong ito. Kaya, ang Garden of Eden Myth, bilang isang salaysay, ay naghahatid ng ideya ng tao bilang isang "ibig sabihin na naghahanap ng hayop" (kumakain ng bunga ng puno ng kaalaman) kung saan ang kamalayan sa sarili (kahiya at pagkakasala) ay nangyayari dahil sa kaalaman nakuha ng mali o tama at mabuti at masama. Ang mga dahon ng igos na tumatakip sa kanilang mga ari, siyempre, ay nagha-highlight sa isyu ng sekswalidad sa mga tao, at ang sex ay, para sa mabuti o mas masahol pa, isang malakas na puwersa sa kalikasan ng tao. Ang Garden of Eden Myth bilang isang Simbolikong Mapa Ang mga paniniwalang espirituwal-relihiyoso bilang kamalayang panlipunan at kaayusan sa lipunan-moral Ang social perception-consciousness ay panlipunang kaayusan: Ramon Reyes highlights the unifying aspect of spirituality in prehistoric Philippine society and early human society: "Sa kabuuan, panlipunan at moral na kaayusan ay sumasaklaw sa mga buhay na patay ang mga diyos at mga espiritu." Iyan ang espirituwal at relihiyosong paniniwala ng mga sinaunang lipunan ng tao na nilikha at pinanatili ang isang panlipunang kamalayan - isang panlipunan-moral na kaayusan. Makikita mo sa mitolohiya ni Zeus na ang parehong prinsipyo ay naaangkop. Inilarawan ni Zeus ang batas at kaayusan, karunungan, mabuting pakikitungo at panunumpa - lahat ng prosocial values. Sinusuportahan ng pananaliksik ni Ramon Reyes ang argumento ni Durkheim: “Sa katunayan, ang buong kaayusan ng lipunan ng Ifugao, kabilang ang mga praktikal na paraan ng pamumuhay, mga institusyong panlipunan at mga tuntunin, moralidad at lahat ng iba pa, ay bumubuo ng isang unitaryong sistema; at ito ay tinitingnan bilang isang relihiyosong kababalaghan ng supernatural na pinagmulan. Naglalarawan ng isang halimbawa ng prehistoric Filipino world-view na ito, sabi ng isang antropologo,. . . “Sa pagtrato sa kapaligiran bilang panlipunan, ang mga tao ay binibigyan ng maayos na pagpapaliwanag ng 'natural' na mga phenomena. Sa kabuuan, ang isang panlipunan at moral na kaayusan ay sumasaklaw sa mga buhay, mga patay, mga diyos at mga espiritu, at ang kabuuang kapaligiran.” Mga alamat bilang simbolikong mapa ng kamalayang panlipunan: (sipi mula sa sanaysay ng propeta ni Jeremias) Ang mga espirituwal na paniniwala ng sinaunang Griyego - partikular si Zeus - bilang isang kamalayan sa lipunan at kaayusan ng panlipunang moral. Si Zeus bilang simbolo ay "Ang nagtatag ng kapangyarihan ng hari, ng batas at ng kaayusan, kung saan si Dice, Themis at Nemesis ang kanyang mga katulong. Sa parehong dahilan ay pinoprotektahan niya ang kapulungan ng mga tao ( agoraios ), ang mga pulong ng konseho ( boulaios ), at habang siya ay namumuno sa buong estado, gayundin sa bawat bahay at pamilya. Binantayan din niya ang kabanalan ng panunumpa ( horkios ), ang batas ng mabuting pakikitungo ( xenios ), at mga protektadong suppliant. Pinaghiganti niya ang mga napinsala, at pinarusahan ang mga nakagawa ng krimen, dahil minamasdan niya ang mga ginagawa at pagdurusa ng lahat ng tao.” Sa The Elementary Forms of the Religious Life, unang inilathala noong 1912, si Emile Durkheim, isang founding father of sociology, ay nagsabi na "Ang relihiyon ay isang pinag-isang sistema ng mga paniniwala at gawain na may kaugnayan sa mga sagradong bagay, ibig sabihin, mga bagay na inihiwalay at ipinagbabawal—mga paniniwala. at mga gawaing nagbubuklod sa isang pamayanang moral na tinatawag na Simbahan, lahat ng sumusunod sa kanila.” Ipinagtanggol nina Paloutzian at Park (p. 12), "ang relihiyon at espiritwalidad ay higit o hindi gaanong magkakaugnay, kultural na elaborated na mga sistema ng kahulugan na naka-embed at nakuha sa pamamagitan ng mga panlipunang relasyon at mga institusyong matatagpuan sa kumplikadong natural at binuo na mga kapaligiran." Pagsusuri sa Simbolismo sa Halamanan ng Eden Ang Garden of Eden Myth, bukod sa paglalagay ng pananaw sa kamalayan at pagkatao ng tao, ay nagpapaliwanag din ng pagdurusa. Ang Diyos, siyempre, kapag nalaman Niyang kinain nina Adan at Eva ang bunga ng puno ng kaalaman ay naghatol: Sa Genesis 17, ang Diyos, na nakikipag-usap kay Adan, ay nagsabi dahil ikaw ay “kumain ng bunga ng puno na aking iniutos sa iyo. , na nagsasabi: Huwag kang kakain niyaon; sumpain ang lupa dahil sa iyo; sa pagpapagal ay kakain ka niyaon sa lahat ng mga araw ng iyong buhay. 18 Mga tinik din at dawag ang isisibol sa iyo; at iyong kakainin ang damo sa parang. 19 Sa pawis ng iyong mukha ay kakain ka ng tinapay, hanggang sa ikaw ay bumalik sa lupa; sapagka't diyan ka kinuha; sapagka't ikaw ay alabok, at sa alabok ka babalik.'” Kaya, ang Garden of Eden Myth ay nagpapaliwanag ng pagdurusa, at sa kuwento ay hindi masisisi ng tao ang sinuman maliban sa kanyang sarili. Pagkatapos ay pinalayas ng Diyos sina Adan at Eva mula sa Halamanan ng Eden at naglagay ng dalawang Kerubin upang bantayan ang Halamanan ng Eden. Genesis 24 Sa gayo'y pinalayas niya ang lalake; at inilagay niya sa silangan ng halamanan ng Eden ang mga kerubin, at ang nagniningas na tabak na lumiliko sa lahat ng dako, upang ingatan ang daan patungo sa punong kahoy ng buhay.” Ang pilosopo, Stephen Burr, argues na ang pagpapalayas mula sa Hardin ng Eden ay isang gawa-gawa na pinagmulan para sa umiiral na makamundong existential pagpapatapon ng mga tao. Gayunpaman, sa mitolohiya ang kaalaman sa mabuti at masama ay ang puwersa na nagdudulot ng kamalayan sa sarili na nagreresulta sa kahihiyan at pagkakasala. Sinabi ni Karen Armstrong, "Tulad ng sining, ang relihiyon ay isang pagtatangka na bumuo ng kahulugan sa harap ng walang humpay na sakit at kawalang-katarungan ng buhay. Bilang kahulugan na naghahanap ng mga nilalang, ang mga lalaki at babae ay napakadaling mahulog sa kawalan ng pag-asa. Lumikha sila ng mga relihiyon at gawa ng sining upang tulungan silang makahanap ng halaga sa kanilang buhay, sa kabila ng lahat ng nakapanghihina ng loob na ebidensiya sa kabaligtaran.” (Case p.8) Ito ay kagiliw-giliw na si Karen Armstrong ay gumagawa ng koneksyon sa pagitan ng sakit at pagdurusa at kahulugan. Napansin ng ilang psychologist na ang sakit at pagdurusa ay madalas na nagdudulot ng mga proseso ng paghahanap ng kahulugan sa isip - na tila natural dahil tinatanong ng utak sa sarili, "Bakit ito (sakit) nangyayari?" Sa anumang kaso, masasabi kong hindi lamang kinikilala ng mga kontemporaryong siyentipiko at palaisip tulad nina Clifford Geertz, Roy Baumeister, Viktor Frankl, Paul Wong, Abraham Heschel, at Karen Armstrong, ang kahalagahan at kahalagahan ng "kahulugan" sa buhay ng mga tao ngunit napagtanto din ito ng mga sinaunang tao. Sa buod, ang Garden of Eden Myth ay naglalarawan sa tao bilang isang "meaning seeking animal" na may mahahalagang katangian ng kamalayan sa sarili na may pagkakasala at kahihiyan pati na rin ang sekswalidad, na hindi na kailangang sabihin, ay isang mahalagang kadahilanan sa kalikasan ng tao. Sasabihin sa iyo ng bawat siyentipiko na ang utak ng tao ang pinakamahalagang katangian ng tao na nag-iiba ng tao sa hayop - kaya ang "kaalaman" sa Garden of Eden Myth ay lubos na angkop. Ang mga alamat, siyempre, ay nauna sa nakasulat na mga kasulatan - marahil sa libu-libong taon kung hindi sampu-sampung libong taon. Naniniwala ang ilang antropologo na ang alamat ng Australian na "Dreamtime" ay nagmula sa libu-libong taon. Kaya, kung isasaalang-alang ang mitolohiyang ito ay malamang na nagsimula noong libu-libong taon at nagmula sa isang 'primitive' na tribo ng mga tao, ang mga primitive na ito ay talagang hindi gumagawa ng kalahating masama. Maaaring imungkahi pa ng isa na tumagal ng dalawang libong taon para maabot ng sibilisasyon ang primitive na tribong iyon. Mula sa bukang-liwayway ng sibilisasyon, kung gayon, tila ang "kahulugan" ay naging isang makapangyarihang puwersang intelektwal at espirituwal sa mga tao at sangkatauhan.

Garden of Eden Myth: symbolic map, vs Zeus myth, Heschel's Deeper Knowledge; Karen Armstrong: Myths convey meaning, Rappaport: Higher Order of Meaning

By Charles E Peck Jr • November 12, 2024
Preamble: “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) Robert Bellah (1970b), [well known sociologist] The empirical and logical rationality that now only discovers and ascertains facts but that defines knowledge as knowledge of fact is not hospitable to the authority of either sanctity or value. Ultimate sacred postulates are no longer even counted as knowledge but are mere beliefs, if not superstitions. Values are defined by preference and as such become no more than matters of taste or of the arithmetic of economizing. ……………It is rationality that has no room for the insights of art, religion, fantasy, or dream. The evaluative capabilities of such a dispassionate but impoverished reason are limited, to say the least, and hardly trustworthy. Rappaport p. 130 Ecology, Meaning, & Religion Garden of Eden Myth: Symbolic map, myth, meaning and mode of thought 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. Hildegard of Bingen Parables, Metaphors, Symbolism and Truth - Knowledge without Understanding is Deception. The Corinthians book in the Bible on gifts distinguishes between knowledge and wisdom. Modern academia often blurs the distinction – which results in many mistaking knowledge for truth. “An increasingly mechanistic, fragmented, decontextualised world, marked by unwarranted optimism mixed with paranoia and a feeling of emptiness, has come about, reflecting, I believe, the unopposed action of a dysfunctional left hemisphere.” — Iain McGilchrist A Deeper Knowledge Jesus Christ and Buddha spoke in parables. The Islamic prophet Mohammed spoke of revelations. Karen Armstrong, a well-published scholar of religion states, “a good myth will tell us something valuable about the human predicament. Myths, generally speaking, are allegorical stories that are offered as genuine reflections, in some sense, of reality and the world.” Heschel refers to a “deeper knowledge” and observes that “what is we cannot say.” Heschel states about the ineffable aspect of consciousness which is beyond conscious expression: “Essential to human thought is not only the technique of symbolization but also the awareness of the ineffable. In every mind there is an enormous store of not-knowing, of being puzzled, of wonder of radical amazement.” (Quest p.139) Albert Einstein believed intuition and imagination were far more important to understanding than rational analysis and logical deduction. The iconic neuroscientist Damasio believed people have a nonconscious sense of being. 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. As an important point of order, Baumeister, emphasized that – in actuality – there is “No Meaning to Life” – that “The meaning of Life is in truth a synthesis of the diverse “meanings” of life – derived from family, friends, education, religious beliefs, ethnicity, as well as upbringing and culture. Of course - such a complex synthesis and holistic being is beyond rational analysis and requires a “deeper As William James observes, “The truth is that in the metaphysical and religious sphere, articulate reasons are cogent for us only when our inarticulate feelings of reality have already been impressed in favor of the same conclusion…..The unreasoned and immediate assurance is the deep thing in us, the reasoned argument is but a surface exhibition. Instinct leads, intelligence does but follow.” (p. 48 varieties) The important idea James is presenting is that it seems, especially in religious beliefs where people are grappling with complex and intricate symbolism and inter-working meanings that people seem to rely at times on “inarticulate feelings of reality.” 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 Furthermore, Nancy Furlotti, who extensively studied Jung, points out that, " 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) The Synthesis Consensus of Carl Jung, William James, and Viktor Frankl observe that spiritual experiences create a sense of reality” that the people had as a result of their religious experiences. It would seem readily apparent that conveying a sense of reality is a major function of spiritual and religious beliefs is to create a sense of reality. Narrative Psychology It is clear that myths, on the face of it, are narratives or stories. Psychologists believe children as young as three start telling narratives. Narratives are an everyday thing because, if you think about it, you are creating a story during the day, each and every day as we do and say things we weave a story in our heads – a story of where one goes, what one does, who one sees, why things happen and so forth. Very little of what a person does is rational analysis. When humans discovered fire and created campfires and the tribes people gathered around the campfire, I’m sure the impulse to tell stories was prevalent among those people. So, it would seem likely that narratives originated with the discovery of fire millions of years ago. As Dan McAdams points out, “stories meet a basic human need for belongingness…They transport us to another social world… Moreover when we share stories of personal experiences here on earth, without the vampires and the wizards, those stories bind us to the human collectives wherein our social action and our motivated projects find their daily meaning. Stories may be the perfect binding mechanism for the cognitively gifted, eusocuial species we find ourselves to be, teaching us how to be human as they affirm our membership within human groups.” (p. 268 to 269) The salient issue is that these narratives and stories “bind” people together and through the stories or myths people share a common experience – and in the case of my, a common shared history and heritage. The Garden of Eden Myth in Genesis of the Bible is perhaps the quintessential and prototypal illustration of a myth. The core of the myth is the act of Adam and Eve eating the forbidden fruit of the Tree of Knowledge. Even a precursory analysis of that myth would reveal the allegorical and symbolical act as the act of a “meaning seeking animal.” Further, the myth and narrative convey the understanding that the knowledge of good and evil invokes an evidently painful self-awareness that invokes strong feelings of shame and guilt. After all, Adam and Eve did cover their genitals with fig leaves. It is noteworthy that self-awareness is highlighted in the myth because very few animal species appear to have any self-awareness since few can recognize themselves in mirrors (i.e. chimpanzees, elephants). It’s as if the author wanted to highlight the characteristics that distinguish a human being from animals. Every scientist will tell you that the human brain and the human mind – as in knowledge - are the most distinctive characteristics of the human being. An interesting twist in the narrative is that Adam and Eve ate from the tree of knowledge and thus knew good from bad, but in Hebrew the word “knowledge” had some distinct connotations of an intimate and a personal connection. In looking through the Old Testament it is clear that “righteousness” was integral to the word “knowledge” perhaps because knowledge (and truth) opposed directly lies and lying. It is interesting that the Hebrew word for knowledge is translated in the dialogue between Abraham and God in one instance as “covenant” rather than knowledge. Of course our understanding of “knowledge” today is very connected with philosophy and science. Eternal scientific or philosophical truths as well as “facts” seem to be the general understanding of “knowledge today. - which is completely different from how the ancient Jews understood knowledge. Blaise Pascal a mathematician, physicist, writer and theologian observed, “Human beings must be known to be loved; but Divine beings must be loved to be known.” I always had some problems grasping that statement but it seems oddly appropriate in this context. So, the Garden of Eden Myth, as a narrative, conveys the idea of the human being as a “meaning seeking animal” (eating the fruit of the tree of knowledge) in whom self-awareness (shame and guilt) happens due to knowledge gained of wrong or right and good and evil. The fig leaves covering their genitals, of course, highlights the issue of sexuality in human beings, and sex is, for better or worse, a powerful force in human nature. The Garden of Eden Myth as a Symbolic Map Spiritual-religious beliefs as social consciousness and social-moral order Social perception-consciousness is social order: Ramon Reyes highlights the unifying aspect of spirituality in prehistoric Philippine societies and early human societies: “In sum, social and moral order encompasses the living the dead the deities and the spirits.” That is the spiritual and religious beliefs of early human societies created and maintained a social consciousness – a social-moral order. You can see in the mythology of Zeus that the same principle applies. Zeus epitomized law and order, wisdom, hospitality and oaths – all prosocial values. Ramon Reyes research supports Durkheim’s argument: “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 prehistoric Filipino world-view, an anthropologist says,. . . “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.” Myths as symbolic maps of social consciousness: (excerpt from Jeremiah prophet essay) Ancient Greek spiritual beliefs – particularly Zeus – as a social consciousness and social-moral order. Zeus as a symbol was “The founder of kingly power, of law and of order, whence Dice, Themis and Nemesis are his assistants. For the same reason he protects the assembly of the people (agoraios), the meetings of the council (boulaios), and as he presides over the whole state, so also over every house and family. He also watched over the sanctity of the oath (horkios), the law of hospitality (xenios), and protected suppliants. He avenged those who were wronged, and punished those who had committed a crime, for he watched the doings and sufferings of all men.” 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.” Paloutzian and Park (p. 12) 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.” Analysis of the Symbolism in the Garden of Eden The Garden of Eden Myth, besides putting perspective on human consciousness and being, also explains suffering. God, of course, once He finds out Adam and Eve has eaten the fruit of the tree of knowledge renders a judgment: In Genesis 17, God, speaking to Adam, says because thou “hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life. 18 Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field. 19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.'” So, the Garden of Eden Myth explains suffering, and in the story man cannot blame anyone but himself. God then banishes Adam and Eve from the Garden of Eden and places two Cherubim to guard the Garden of Eden. Genesis 24 So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.” The philosopher, Stephen Burr, argues that the banishment from the Garden of Eden is a mythic source for the existent worldly existential exile of human beings. However, in the myth the knowledge of good and evil is the force that causes a self-awareness resulting in shame and guilt. Karen Armstrong observes, “Like art, religion is an attempt to construct meaning in the face of the relentless pain and injustice of life. As meaning seeking creatures, men and women fall very easily into despair. They have created religions and works of art to help them find value in their lives, despite all the dispiriting evidence to the contrary.” (Case p.8) It is interesting that Karen Armstrong makes the connection between pain and suffering and meaning. Several psychologists note that pain and suffering frequently invoke meaning seeking processes in the mind – which would seem natural since the brain asks of itself, “Why is this (pain) happening?” In any case, I would argue not only do contemporary scientists and thinkers like Clifford Geertz, Roy Baumeister, Viktor Frankl, Paul Wong, Abraham Heschel, and Karen Armstrong, recognize the importance and significance of “meaning” in the lives of human beings but ancient peoples realized it as well. In summary, the Garden of Eden Myth portrays the human being as a “meaning seeking animal” with the important characteristics of self-awareness with guilt and shame as well as sexuality, which needless to say, is an important factor in human nature. Every scientist will tell you that the human brain is the most significant characteristic of the human being that differentiates the human being from the animal – so highlight “knowledge” in the Garden of Eden Myth would be highly appropriate. Myths, of course, predate the written scriptures – possibly by thousands of years if not tens of thousands of years. Some anthropologists believe the Australian “Dreamtime” myth dates back tens of thousands of years. So, considering this myth probably dates back perhaps thousands of years and originated in a ‘primitive’ tribe of people, these primitives really didn’t do half-bad. One might even suggest that it took two thousand years for civilization to catch up to that primitive tribe. From the dawn of civilization, then, it would seem “meaning” has been a powerful intellectual and spiritual force in human beings and humanity.

profezia Geremia Quando la morte nazionale minaccia, L'uomo - parte di un organismo sociale Stibitz credenze spirituali e religiose = ordine sociale e morale Reyes e parola di Dio

By Charles E Peck Jr • November 11, 2024
Profezia di Geremia: Profeti dell'Antico Testamento = Quando la morte nazionale minaccia e l'uomo, non come un atomo, ma come parte di un organismo sociale (Stibitz) + credenze spirituali e religiose come "ordine socio-morale" (R Reyes) Profezia come giustizia sociale e profezia come insegnamenti (parola di Dio), + Profezia come forza Preambolo: Profezia ieri e oggi: 1. "La profezia biblica o profezia biblica comprende i passaggi della Bibbia che si sostiene riflettano comunicazioni da Dio agli esseri umani attraverso i profeti. I cristiani di solito ritengono che i profeti biblici abbiano ricevuto rivelazioni da Dio." (Wikipedia) 2. La profezia teologica è una previsione di eventi futuri che si ritiene sia divinamente ispirata e comunicata a un profeta da un essere soprannaturale. La parola "profezia" deriva dalla parola greca prophēteia , che significa "dono di interpretare la volontà di Dio". La “Truffa del Soprannaturale”: La parola “soprannaturale” appare tre volte nei Vangeli, e non è mai stata usata da Gesù Cristo. La parola “soprannaturale” è un termine materialista che non ha definizione e trasmette un significato completamente diverso dai Vangeli, come magia, poteri, predizione della sfera di cristallo, ecc. Breve sinossi di come Cristo descrive lo Spirito Santo: I Vangeli sinottici, in genere, hanno meno da dire sullo Spirito Santo rispetto a Giovanni. Il Vangelo di Marco è quello che ha meno da dire, menzionando lo Spirito Santo solo sei volte. Come tutti i Vangeli, Marco sottolinea il battesimo e in particolar modo il battesimo di Gesù. Infatti, questo è il punto forte della scrittura di Marco sullo Spirito Santo: che l'opera di Cristo è superiore e migliore proprio perché egli battezza nello Spirito Santo, non solo nell'acqua. Esempi rapidi: Apocalisse (Luca 2:26), guidato (Luca 2:27), battezzare (3 incluso Luca 3:27), guarire i cuori spezzati (Luca 4:18), recuperare la vista (come 4:18), insegnare (come 12:11-12), dare potere (Luca 24:49) aspettare (Luca 24:49) Battesimo (Giovanni 3: 5), libero come il vento (Giovanni 3: 8). Vivo (Giovanni 6: 63), acqua viva (Giovanni 7:37-39). Consolatore ("intercessore, consolatore, avvocato") (Giovanni 14: 16). Invisibile, sconosciuto, estraneo al mondo (Giovanni 14: 17). Consolatore divino (Giovanni 14 v.18). vedere Gesù (14: 19). vita di risurrezione Gesù vive (Giovanni 14: 19). vita di risurrezione Gesù vive (Giovanni 14: 19) Consolatore (Giovanni 15: 26). Egli è lo Spirito di verità (Giovanni 15: 26). Dobbiamo "aspettare" finché non Lo riceviamo (v.49). Per dare un'idea, uno studio ha rivelato che, sebbene la religiosità sia diminuita notevolmente tra i giovani in Inghilterra, si è registrato un aumento delle credenze nella vita dopo la morte. Profezia irlandese contro Oracolo di Delfi Differenze culturali relative alla spiritualità e alla profezia COME Caroline Francis Richardson osserva nel suo articolo "The Use of Prophecy in the Irish tales of the Heroic Cycle", la profezia irlandese/celtica era/è piuttosto diversa e distinta da altre forme di profezia, e quindi avrebbe probabilmente anche una componente genetica distinta (per la cronaca ). La profezia irlandese non aveva alcuna somiglianza con l'antica profezia greca e il suo fascino per gli oracoli, come l'oracolo di Delfi. Caroline Richardson sottolinea che, a differenza della tradizione irlandese che non aveva sacerdoti o organizzazioni gerarchiche, a differenza dell'antica religione greca che consisteva in "Un corpo organizzato di sacerdoti interpretava gli oracoli di Zeus e Apollo ed era in grado, quindi, di colorare le politiche della nazione e di influenzare il carattere dell'intero popolo così come degli individui". (p. 394) Inoltre, la profezia irlandese non aveva alcuna somiglianza con l'attenzione sulla profezia sociale della giustizia e delle alleanze, dei profeti dell'Antico Testamento che spesso promettevano l'ira di Dio per ingiustizie e idolatria. Caroline Richardson riassume la profezia irlandese/celtica in questi termini: "La profezia non è il possesso di un singolo gruppo di persone; non ha un'abitazione locale; non ha influenza sulle politiche della nazione o sugli individui; non è parte integrante della trama delle storie. E in questi racconti la trama è la cosa, non spesso una trama finita, ma qualcosa di definito ha luogo; uomini e donne, e il Twatha de Danaan agiscono!" (p.395) Caroline Francis Richardson osserva nel suo articolo "The Use of Prophecy in the Irish tales of the Heroic Cycle", The Sewanee Review, ottobre 1913, vol. 21. n. 4 (ottobre 1913, pp. 385-396) Sembra subito evidente che il concetto di percezione della sfera di cristallo abbia avuto origine dalla cultura greca e in particolare dal modello dell'Oracolo di Delfi. Come nomina di informazione, la parola ebraica originale (yada) per conoscenza aveva un contesto "da vicino e personale", specialmente nel contesto di Yahweh. Il cristianesimo ha assimilato la filosofia greca e questo fattore sembra aver cambiato l'orientamento dei cristiani. I Corinzi (Doni) fanno una distinzione tra saggezza e conoscenza, per esempio. Prefazione: I profeti si occuparono dell'uomo non come di un atomo, ma come di una parte di un organismo sociale, di un membro vivente di un corpo vivente. Come il filosofo spagnolo Ortega Gasset, io sono "io" e le mie circostanze. I profeti probabilmente non sarebbero diversi! I profeti si occuparono dell'uomo non come di un atomo, ma come di una parte di un organismo sociale, un membro vivente di un corpo vivente. Guarire questo corpo quando era malato (Isaia 1:6), metterlo in guardia contro la dissoluzione imminente e riportarlo sui sentieri che conducono alla perfezione in Dio, era la loro grande e unica missione (Geremia 6:6). Quindi, erano sempre più numerosi quando la morte nazionale minacciava. Proprio prima della caduta di Samaria e della caduta di Gerusalemme li troviamo all'opera nel maggior numero e con la massima energia. (I PROFETI DELL'ANTICO TESTAMENTO COME RIFORMATORI SOCIALI. Di REV. GEO. STIBITZ,) Geremia e Giuda: Il regno meridionale di Giuda cadde durante il ministero profetico di Geremia (586 a.C.), dopo essere stato minacciato per molti anni da potenze esterne, prima l'Assiria e l'Egitto e poi dai loro eventuali conquistatori, Babilonia. Geremia si ritrovò a parlare a una nazione che si stava precipitando a capofitto verso il giudizio di Dio. moderna : Come punto informativo, vorrei sottolineare che l'evento dell'11 settembre, secondo una serie di "resoconti di esperti", ha generato un gran numero di esperienze precognitive documentate. Ricerca per la prospettiva: "I tragici eventi dell'11 settembre hanno portato una raffica di casi all'attenzione dei laboratori di parapsicologia. I casi spaziavano da sogni drammatici di aerei che si schiantavano o esplodevano ai più frequenti esempi di insolite deviazioni dalle normali routine che finivano per salvare la vita di qualcuno". (Incontri alle frontiere del tempo: domande sollevate da esperienze umane anomale Richard S. Broughton) Storicamente, questo è inaudito, senza precedenti, non ci sono preveggenze storiche documentate, esperienze precognitive di terrorismo, zero. Ci sono circa otto avvertimenti documentati, preveggenze di assassinii, ma nessuno di terrorismo. L'implicazione è che qualcosa è cambiato nella coscienza umana. “Un mondo sempre più meccanicistico, frammentato e decontestualizzato,… è emerso, riflettendo, credo, l’azione incontrastata di un emisfero sinistro disfunzionale.” — Iain McGilchrist Coscienza sociale storica e ordine socio-morale “L’uomo, non come atomo, ma come parte di un organismo sociale, membro vivente di un corpo vivente” Credenze spirituali-religiose come coscienza sociale e ordine socio-morale La percezione-coscienza sociale è ordine sociale: Ramon Reyes sottolinea l'aspetto unificante della spiritualità nelle società filippine preistoriche e nelle prime società umane: "In sintesi, l'ordine sociale e morale comprende i vivi, i morti, le divinità e gli spiriti". Cioè le credenze spirituali e religiose delle prime società umane hanno creato e mantenuto una coscienza sociale, un ordine socio-morale. Si può vedere nella mitologia di Zeus che si applica lo stesso principio. Zeus incarnava legge e ordine, saggezza, ospitalità e giuramenti, tutti valori prosociali. La ricerca di Ramon Reyes supporta l'argomentazione di Durkheim: "In effetti, l'intero ordine sociale degli Ifugao, compresi i modi di vita pratici, le istituzioni e le regole sociali, la moralità e tutto il resto, costituisce un sistema unitario; ed è considerato un fenomeno religioso di origine soprannaturale. Descrivendo un esempio di questa visione del mondo filippina preistorica, un antropologo afferma, . . "Nel trattare l'ambiente come sociale, alle persone viene fornita una spiegazione ordinata dei fenomeni 'naturali'. In sintesi, un ordine sociale e morale comprende i vivi, i morti, le divinità e gli spiriti, e l'ambiente totale". I miti come mappe simboliche della coscienza sociale Le credenze spirituali dell'antica Grecia, in particolare Zeus, come coscienza sociale e ordine socio-morale. Zeus come simbolo era "Il fondatore del potere regale, della legge e dell'ordine, da cui Dice, Themis e Nemesis sono i suoi assistenti. Per la stessa ragione protegge l'assemblea del popolo ( agoraios ), le riunioni del consiglio ( boulaios ), e come presiede l'intero stato, così anche ogni casa e famiglia. Vegliava anche sulla santità del giuramento ( horkios ), sulla legge dell'ospitalità ( xenios ), e proteggeva i supplicanti. Vendicava coloro che erano stati offesi e puniva coloro che avevano commesso un crimine, perché osservava le azioni e le sofferenze di tutti gli uomini". Nelle Forme elementari della vita religiosa, pubblicate per la prima volta nel 1912, Emile Durkheim, uno dei padri fondatori della sociologia, affermava che "Una religione è un sistema unificato di credenze e pratiche relative a cose sacre, vale a dire cose separate e proibite, credenze e pratiche che uniscono in un'unica comunità morale chiamata Chiesa tutti coloro che vi aderiscono". Paloutzian e Park (p. 12) sostengono che “la religione e la spiritualità sono sistemi di significato più o meno coerenti, elaborati culturalmente, incorporati e acquisiti attraverso relazioni sociali e istituzioni situate in ambienti naturali e costruiti complessi”. Prefazione: Ruach Hakodesh Tutti i Profeti hanno parlato «nello Spirito Santo»; e il segno più caratteristico della presenza dello Spirito Santo è il dono della profezia, nel senso che la persona su cui esso poggia contempla il passato e il futuro. Nell'ebraismo, lo Spirito Santo (in ebraico: רוח הקודש, ruach ha-kodesh) si riferisce alla forza divina, alla qualità e all'influenza di Dio sull'universo o sulle creature di Dio, in determinati contesti. Il termine "spirito santo" appare tre volte nella Bibbia ebraica: il Salmo 51 si riferisce al "tuo spirito santo" (ruach kodshecha) [3] e Isaia si riferisce due volte al "suo spirito santo" (ruach kodsho).[4] Il termine ruach haqodesh si trova frequentemente nella letteratura talmudica e midrashica. In alcuni casi, significa ispirazione profetica, mentre in altri è usato come ipostatizzazione o metonimia per Dio. La comprensione rabbinica dello Spirito Santo ha un certo grado di personificazione, ma rimane "una qualità appartenente a Dio, uno dei suoi attributi".[8] L'idea di Dio come dualità o trinità è considerata Con la morte degli ultimi tre profeti (Aggeo, Zaccaria e Malachia), lo Spirito Santo cessò di manifestarsi in Israele e solo il Bat Kol rimase a disposizione dei saggi. Lo Spirito Santo di Cristo I Vangeli sinottici, in genere, hanno meno da dire sullo Spirito Santo rispetto al Vangelo di Giovanni. Il Vangelo di Marco ha meno da dire e menziona lo Spirito Santo solo sei volte. Come tutti i Vangeli, Marco evidenzia il battesimo nello Spirito come il segno distintivo di Gesù. Infatti, questo è il punto forte della scrittura di Marco sullo Spirito Santo: che l'opera di Cristo è superiore e migliore proprio perché battezza nello Spirito Santo, non solo nell'acqua. Luca rispecchia ciò che Marco dice nel capitolo 24, versetto 49: La "promessa del Padre" è il battesimo nello Spirito Santo". 1 Giovanni 2:27 dice "l'unzione che avete ricevuto da lui rimane in voi" (1 Giovanni 2:27). La metafora per "battesimo nello Spirito Santo" è diventata nel "cristianesimo" un aspetto fondamentale di "Cristo". La metafora prende l'idea della purificazione del corpo umano attraverso il battesimo con l'acqua e la estende alla purificazione dello spirito umano tramite il battesimo nello Spirito Santo. Questo saggio su Geremia si concentra sulla frequente attenzione nella teologia cristiana alla coscienza sociale (cioè al patto) e all'attivismo sociale, come nella giustizia, ecc. Aggiungo, naturalmente, che lo Spirito Santo è un aspetto importante della profezia. Sottolineo che considerare la profezia esclusivamente e interamente come una predizione sminuisce la vera natura della profezia e la coscienza sociale come forza George Barton; Come l'esilio babilonese e Geremia influenzarono il pensiero e la teologia ebraica: "L'influenza dell'esilio babilonese è discernibile in tre grandi ambiti della vita: (I) nell'apprensione della verità religiosa; (2) nell'organizzazione esteriore della vita religiosa; e (3) negli standard della morale pubblica. Cercheremo di trattare brevemente ciascuno di questi punti, ma prima di farlo sono necessarie alcune parole in riferimento alla natura dell'esilio stesso." (INFLUENZA DELL'ESILIO BABILONESE SULLA RELIGIONE DI ISRAELE, PROFESSOR GEORGE A. BARTON, PH.D.) La casa del vasaio: la profezia di Geremia sulla casa del vasaio - Senso della situazione storica e formazione della coscienza socio-collettiva Geremia parla della costrizione e della coercizione che sentiva e che lo spingevano a parlare e ad agire: "Se dico: "Non lo menzionerò (Dio), e non parlerò più in suo nome, c'è nel mio cuore come un fuoco ardente, chiuso nelle mie ossa, e mi sforzo di contenerlo, e non ci riesco". (Geremia 20:9) Nella profezia di Geremia erano coinvolte emozioni profonde e presumibilmente anche istinti sociali. Nonostante la persecuzione, Geremia persiste nei suoi comportamenti. Eppure, Geremia sembra credere che Dio non gli avrebbe fatto passare quello che ha passato, e si chiede perché, di fatto, è sottoposto a persecuzione. Geremia si lamenta che Dio lo ha ingannato e per questo "Sono oggetto di scherno ogni giorno, tutti si prendono gioco di me" (Geremia 20:7) Geremia: “18 Questa è la parola che fu rivolta a Geremia dal Signore: 2 «Scendi nella casa del vasaio e là ti darò il mio messaggio». 3 Allora scesi nella casa del vasaio e lo vidi lavorare alla ruota. 4 Ma il vaso che egli stava modellando con l'argilla si era rovinato nelle sue mani; così il vasaio ne fece un altro vaso, modellandolo come gli sembrò meglio. 5 Allora la parola del Signore mi fu rivolta. 6 Egli disse: «Non posso io fare con te, Israele, quello che fa questo vasaio?», dice il Signore. «Come l'argilla nelle mani del vasaio, così siete voi nelle mie mani, Israele. 7 Se in qualsiasi momento annuncio che una nazione o un regno devono essere sradicati, abbattuti e distrutti, 8 e se quella nazione che ho avvertito si pente della sua malvagità, allora mi pentirò e non le infliggerò il disastro che avevo progettato. 9 E se in un altro momento annuncio che una nazione o un regno deve essere edificato e piantato, 10 e se fa ciò che è male ai miei occhi e non mi obbedisce, allora riconsidererò il bene che avevo pensato di fargli». Nuovo paradigma e modello: cavallo che traina un carro carico di merci! Se si fa un passo indietro e si guarda alla profezia in un senso più ampio, specialmente in termini di cicli e scopi storici, sembra chiaro che, alla fine, ciò che la profezia ha spesso storicamente compiuto è stato produrre influenze significative sul modo in cui alcune persone guardano al mondo e ha chiaramente influenzato la coscienza sociale e spirituale di molte persone religiose. Cioè, la profezia plasma la coscienza umana. Vorrei sostenere che si potrebbe fare un'analogia tra un cavallo che traina un carro con beni al suo interno e la profezia. Ci sono tre parti o aspetti che vengono affrontati: il cavallo-energizzatore, il carro o la narrazione e i beni o il messaggio o la Parola di Dio. Paradigma carrozza-cavallo-merci In questa analogia, il cavallo sarebbe la profezia-previsione che dà energia alla profezia. Donald Kalsched, uno studioso junghiano, osserva sugli archetipi, che in generale sono visti come predisposizioni attitudinali o comportamentali nell'inconscio della mente umana, che "L'energia archetipica è radicata profondamente nell'inconscio ed è 'arcaica', primitiva e anche 'tipica'. Le energie e gli affetti archetipici non sono facilmente assimilabili dalla mente cosciente. Possono essere luminosi o oscuri, angelici o demoniaci, ma poiché esistono in forma grezza e non mediata tendono a essere travolgenti". Nancy Furlotti riecheggia questa affermazione quando dice: "L'affetto emerge dagli archetipi, che sono i principi ordinatori a priori della natura, del mondo e della psiche. Quando un archetipo viene attivato, viene messa in moto un'energia che non aderisce alle leggi della causalità, o del tempo e dello spazio". (Tracing a Red Thread: Synchronicity and Jung's Red Book: (2010), Psychological Perspectives, 53:4, 455-478) Le credenze e le idee sono molto reali e incredibilmente potenti e, come osservano sia James che Jung, il simbolismo religioso è spesso sovralimentato dall'energia emotiva. L'idea di spirito e profezia come energia e forza è molto reale, specialmente alla luce di una coscienza collettiva. Il secondo aspetto o caratteristica della profezia sarebbe la narrazione del profeta che fungeva da carro per trasportare i beni, o messaggio della profezia. Ogni libro di profezie e ogni profeta racconta una storia e presenta una narrazione. Come ha osservato uno psicologo, le narrazioni sono la forma di conoscenza più antica, la più antica e la più antica, risalente senza dubbio a milioni di anni fa, quando la specie umana scoprì per la prima volta il fuoco e si riunì attorno a esso, il che naturalmente portò alla narrazione. La psicologia narrativa è emersa per la prima volta solo negli anni '70, un concetto sviluppato dallo psicologo narrativo Dan P. McAdams è l'idea di narrazioni impiegate come modelli di storie di vita che hanno plasmato l'identità e sviluppato la personalità in strutture sofisticate. La storia della vita e degli sforzi del profeta, in questo caso, ha servito come narrazioni o storie che hanno servito a plasmare il pensiero spirituale e religioso, nonché a dare forma ai conflitti culturali. Come i miti, le narrazioni profetiche hanno servito come veicolo per trasmettere realtà e verità spirituali, che naturalmente erano i "beni" trasportati dal carro. La casa del vasaio: la profezia di Geremia sulla casa del vasaio - Senso della situazione storica e formazione della coscienza socio-collettiva Geremia parla della costrizione e della coercizione che sentiva e che lo spingevano a parlare e ad agire: "Se dico: "Non lo menzionerò (Dio), e non parlerò più in suo nome, c'è nel mio cuore come un fuoco ardente, chiuso nelle mie ossa, e mi sforzo di contenerlo, e non ci riesco". (Geremia 20:9) Nella profezia di Geremia erano coinvolte emozioni profonde e presumibilmente anche istinti sociali. Nonostante la persecuzione, Geremia persiste nei suoi comportamenti. Eppure, Geremia sembra credere che Dio non gli avrebbe fatto passare quello che ha passato, e si chiede perché, di fatto, è sottoposto a persecuzione. Geremia si lamenta che Dio lo ha ingannato e per questo "Sono oggetto di scherno ogni giorno, tutti si prendono gioco di me" (Geremia 20:7) Geremia: “18 Questa è la parola che fu rivolta a Geremia dal Signore: 2 «Scendi nella casa del vasaio e là ti darò il mio messaggio». 3 Allora scesi nella casa del vasaio e lo vidi lavorare alla ruota. 4 Ma il vaso che egli stava modellando con l'argilla si era rovinato nelle sue mani; così il vasaio ne fece un altro vaso, modellandolo come gli sembrò meglio. 5 Allora la parola del Signore mi fu rivolta. 6 Egli disse: «Non posso io fare con te, Israele, quello che fa questo vasaio?», dice il Signore. «Come l'argilla nelle mani del vasaio, così siete voi nelle mie mani, Israele. 7 Se in qualsiasi momento annuncio che una nazione o un regno devono essere sradicati, abbattuti e distrutti, 8 e se quella nazione che ho avvertito si pente della sua malvagità, allora mi pentirò e non le infliggerò il disastro che avevo progettato. 9 E se in un altro momento annuncio che una nazione o un regno deve essere edificato e piantato, 10 e se fa ciò che è male ai miei occhi e non mi obbedisce, allora riconsidererò il bene che avevo pensato di fargli». Ciò che Geremia presenta qui è una visione di forze potenti (Dio) che cambieranno e plasmeranno il popolo e la fede ebraica. Da una certa prospettiva, come mostrerò più avanti, la Profezia di Geremia sulla Casa del Vasaio, questa visione di forze enormi (Dio) che avrebbero influenzato e plasmato la nazione ebraica, si è rivelata una delle sue profezie più fruttuose. Per dare una prospettiva, vorrei sottolineare il fatto che, se si fa un passo indietro e si guarda alla profezia in un senso più ampio, specialmente in termini di cicli e scopi storici, in generale, sembra che, da lontano, ciò che la profezia ha spesso "storicamente" raggiunto e realizzato è di produrre influenze significative sulle visioni del mondo delle persone e nell'Ebraismo e nel Cristianesimo ha plasmato la coscienza sociale e spirituale di molte persone religiose. Cioè, la profezia plasma la coscienza umana. Vorrei sostenere che si potrebbe fare un'analogia tra un cavallo che traina un carro con delle merci al suo interno e la profezia. Vengono prese in considerazione tre parti o aspetti: il cavallo-motore, il carro o la narrazione e i beni o il messaggio o Parola di Dio. Profezia come coscienza sociale George Barton, PhD: “Il disastro e il dolore costringono un'anima o una nazione a cercare di nuovo le fondamenta della vita. I tempi di dolore sono di conseguenza tempi di crescita religiosa. L'esilio babilonese non fece eccezione. In effetti, l'influenza di questo esilio sulla religione di Israele fu enorme. Ciò fu in parte dovuto al fatto che l'esilio fu l'evento esterno necessario per cristallizzare i risultati di influenze profetiche che erano state all'opera per lungo tempo, ma fu anche in parte dovuto all'approfondimento e alla chiarificazione della percezione religiosa che il disastro e il dolore portano.” George Barton spiega: "L'influenza dell'esilio babilonese è discernibile in tre grandi ambiti della vita: (I) nell'apprensione della verità religiosa; (2) nell'organizzazione esteriore della vita religiosa; e (3) negli standard della morale pubblica. Cercheremo di trattare brevemente ciascuno di questi punti, ma prima di farlo sono necessarie alcune parole in riferimento alla natura dell'esilio stesso". (INFLUENZA DELL'ESILIO BABILONESE SULLA RELIGIONE DI ISRAELE, PROFESSOR GEORGE A. BARTON, PH.D.) Quindi, qui Barton, che riecheggia chiaramente un certo numero di studiosi, e afferma chiaramente che la profezia di Geremia, combinata con la sofferenza e il dolore dell'esilio, cambiò in modo benefico la teologia e la visione del mondo dell'Ebraismo. Un punto molto saliente Dalla descrizione di Geremia della spinta - e della compulsione - che lo spinse a pronunciare la Parola di Dio, sembrerebbe subito evidente che erano all'opera emozioni profonde e potenti istinti spirituali. Quindi, si potrebbe concludere che la lungimiranza e la profezia, in una certa misura, potrebbero essere viste in termini di un istinto correlato al gruppo, e la Parola di Dio sembra essere anche un'espressione di un istinto sociale poiché promuove i concetti di giustizia, i bisogni degli oppressi e dei deboli, così come la rettitudine. Geremia è l'illustrazione perfetta di come la profezia abbia cambiato la coscienza umana. Conclusioni su Geremia Devo dire che, secondo me, Geremia fece esattamente ciò che doveva fare. Fornì leadership e guida. E fornì un quadro di ciò che sarebbe accaduto in futuro. Per me, cavillare sul fatto che Geremia non abbia calcolato il numero preciso di anni dell'esilio sarebbe come criticare Geremia perché si è slacciato le scarpe. A mia conoscenza, nessuno ha mai predetto la data esatta di un evento, tranne forse per l'assassinio di Cesare, su cui c'è un dibattito storico. Come ha osservato lo studioso biblico Thompson, "se lo consideriamo [il numero settanta] come un simbolo di "molti" (Giudici 1:7; 8:14; 1 Sam. 6:19; 2 Sam. 24:15; Sal. 90:10; ecc.), servirà allo scopo che Geremia probabilmente intendeva". (p.514) 58 anni per me significano "molto tempo" e Geremia aveva ragione: è stato molto tempo. Ciò che mi ha colpito è che Geremia non solo sapeva che l'esilio non sarebbe finito tanto presto, ma si è fatto avanti e ha "sfidato" i falsi profeti. La mia argomentazione è che la profezia è una narrazione e che in questa particolare profezia, Geremia ha creato una narrazione che, alla fine, ha funzionato molto bene nel plasmare la coscienza e il futuro. A mio avviso Geremia ha fatto il suo lavoro, molto bene in realtà. Il modo in cui guardi le cose è la forza più potente nel dare forma alla tua vita. Il poeta teologo irlandese John O'Donohue 1. "Poche persone hanno l'immaginazione per la realtà!" - Goethe Johann Wolfgang (von) Goethe (1749 - 1832), poeta, drammaturgo, romanziere, scienziato e statista tedesco, sembra profetizzare accuratamente la rivoluzione scientifica della meccanica quantistica e dell'entanglement quantistico (in cui lo "spin" delle particelle subatomiche è sincronizzato - a velocità superiori a quella della luce - 2. Niels Bohr, fisico danese e pioniere della fisica quantistica, ha affermato che "Se la meccanica quantistica non vi ha profondamente scioccato, non l'avete ancora capita. Tutto ciò che chiamiamo reale è fatto di cose che non possono essere considerate reali." - Ciò suggerirebbe che è necessaria una rivalutazione della nostra comprensione del mondo, dell'universo e, naturalmente, della Verità, un universo di necessità. 3. Il futuro ha causato il passato. Professor Truscott Il professor Truscott ha concluso che l'esperimento ha dimostrato che: "Un evento futuro fa sì che il fotone decida il suo passato". (L'esperimento conferma la stranezza della teoria quantistica Science Daily, 27 maggio 2015 Australian National University) Riepilogo dell'esperimento: la natura bizzarra della realtà come delineata dalla teoria quantistica è sopravvissuta a un altro test, con scienziati che hanno eseguito un famoso esperimento e dimostrato che la realtà non esiste finché non viene misurata. I fisici hanno condotto l'esperimento mentale della scelta ritardata di John Wheeler, che coinvolge un oggetto in movimento a cui viene data la possibilità di agire come una particella o un'onda. Il gruppo ha invertito l'esperimento originale di Wheeler e ha utilizzato atomi di elio dispersi dalla luce. Se si sceglie di credere che l'atomo abbia realmente preso un percorso o dei percorsi particolari, allora si deve accettare che una misurazione futura stia influenzando il passato dell'atomo, ha detto Truscott. .... Quindi, la forma che avrebbe assunto dopo aver attraversato la prima grata dipendeva dal fatto che la seconda grata fosse stata messa in posizione in seguito. Pertanto, se continuasse come una particella o si trasformasse in un'onda non fu deciso finché un evento futuro non si fosse già verificato. Il tempo è andato all'indietro. Causa ed effetto sembrano essere invertiti. Il futuro ha causato il passato. La freccia del tempo sembrava funzionare al contrario. 4. Stephen Hawking: Einstein e il viaggio nel tempo "Un tempo si pensava che il viaggio nel tempo fosse solo fantascienza, ma la teoria generale della relatività di Einstein ammette la possibilità di deformare lo spazio-tempo a tal punto da poter partire a bordo di un razzo e tornare indietro prima di partire. Prefazione a “Profezia”: Definizione di profezia di Marriam-Webster Per dare una prospettiva, ci sono visioni diverse e contrastanti della profezia e la situazione sembra molto difficile da risolvere in quanto la definizione accettata di profezia esclude una comprensione teologica comune. 1: un'espressione ispirata di un profeta 2: la funzione o vocazione di un profeta (in particolare: la dichiarazione ispirata della volontà e del proposito divino) 3: una previsione di qualcosa che verrà (4:) A questa definizione di profezia, bisogna aggiungere la profezia come attivismo e promozione della giustizia sociale, tema comune e molto rilevante per i leader e i teologi cristiani. La mia tesi è che la “profezia” è in parte una forza dello Spirito Santo – o dal punto di vista psicologico, una forza nella coscienza socio-collettiva. La coscienza sociale è ordine sociale: Prospettiva nella profezia: congregazione e coscienza sociale L'ideale dei profeti non è una chiesa o una congregazione di credenti adoratori, ma una comunità, una società o uno stato di uomini e donne simili a Dio che vivono insieme nell'amore e nella verità sotto il Messia come re, che è pieno dello spirito di Dio, che esercita giustizia e giudizio verso i poveri e gli indifesi (Isaia 9: I-7; I1: 1-5). Dichiarazione d'indipendenza americana: "Riteniamo che queste verità siano di per sé evidenti, che tutti gli uomini sono creati uguali, che sono dotati dal loro Creatore di alcuni Diritti inalienabili, che tra questi vi sono la Vita, la Libertà e la ricerca della Felicità". Gran parte della coscienza umana riguarda gli ideali, il giusto e lo sbagliato. Come Hume osservò secoli fa, c'è una netta differenza tra il "dover essere" e l'"essere", e il giusto e lo sbagliato vanno oltre l'indagine scientifica. Secoli dopo, anche Einstein confermò questo fatto. Jung sottolineò che i simboli, in sé e per sé, sono processi cognitivi esterni. Come osserva il dott. Stephen Farra, "I nostri modelli sono la nostra realtà, ma i modelli Non sono la realtà. I PROFETI DELL'ANTICO TESTAMENTO COME RIFORMATORI SOCIALI. Di REV. GEO. STIBITZ, Philadelphia, Pa. Comunità Cristiana L'ideale dei profeti non è una chiesa o una congregazione di credenti adoranti, ma una comunità, una società o uno stato di uomini e donne simili a Dio che vivono insieme nell'amore e nella verità sotto il Messia come re, che è pieno dello spirito di Dio, esercitando giustizia e giudizio verso i poveri e gli indifesi (Isaia 9: I-7; I1: 1-5)… La pietà è carattere, e il carattere non è nelle cose, ma è il prodotto dello sforzo personale, per quanto favorevole possa essere l'ambiente. Pertanto, i profeti richiedevano a tutti uno sforzo onesto ed energico per realizzare il regno divino e ideale in questo mondo…, Rifiutano un culto che non mostra frutti nella sfera sociale…” I PROFETI DELL'ANTICO TESTAMENTO COME RIFORMATORI SOCIALI. Di REV. GEO. STIBITZ, Philadelphia, Pa. p.26 I veri profeti smascherarono i falsi ( Isaia 9:15) e li mostrarono come autoindulgenti, codardi, venali, che gridavano una falsa pace (Isaia 56:1-2; Michea 3:5, II); ma ai veri profeti rimase solo l'ingrato compito di dire una verità sgradevole a un popolo che amava farsi solleticare le orecchie (Michea 3:8-II). Quanto alle virtù richieste, l'opposto dei peccati precedenti non è solo implicito in ogni caso, ma espresso in modo molteplice. Senza entrare nei dettagli, è sufficiente richiamare l'attenzione sulle virtù fondamentali di giustizia, misericordia e umiltà richieste da Michea (6:8): "Che cosa richiede da te il Signore, se non di fare giustizia, di amare la misericordia e di camminare umilmente con il tuo Dio?" e da Amos (5:24): "Lascia che il giudizio scorra come acqua e la giustizia come un fiume possente". L'ideale dei profeti non è una chiesa o una congregazione di credenti adoranti, ma una comunità, una società o uno stato di uomini e donne simili a Dio che vivono insieme nell'amore e nella verità sotto il Messia come re, che è pieno dello spirito di Dio, esercitando giustizia e giudizio verso i poveri e gli indifesi (Isaia 9: I-7; I1: 1-5). La pace universale regnerà suprema (Isaia II: 6-01), ogni persona vile sarà conosciuta con il suo vero nome (Isaia 32: 5; e cfr. 26: I-Io; capp. 56-66). Per quanto riguarda la casa di questo regno ideale dei profeti (e possiamo dire della Bibbia nel suo insieme?), è una terra. È questa terra, e non così radicalmente diversa da quella che è fisicamente ora come a volte pensiamo. Rimuovi il peccato e le sue conseguenze diffuse, e chi sa fino a che punto anche questo mondo materiale sarebbe cambiato in meglio? (Cfr. Is 2,1-10; Rm 8,8-25; Ap 21,1-5.) p.27 La pietà è carattere, e il carattere non è nelle cose, ma è il prodotto dello sforzo personale , per quanto favorevoli possano essere le circostanze. Perciò i profeti richiedevano a tutti uno sforzo onesto ed energico per realizzare il regno divino e ideale in questo mondo... Rifiutano un culto che non mostra frutti nella sfera sociale, ma insistono sulla vera religione di Geova come unica radice e causa di tali frutti... Se ora chiediamo quale rimedio suggeriscono i profeti per i mali sociali, troviamo che la risposta è una fede vera e viva in Dio che opera tramite l'amore verso il prossimo". Ciò sembrerebbe - a prima vista - sostenere un tipo di coscienza sociale p.28 Abbiamo quindi qui scrittori che risalgono a un periodo che risale a circa ottocento o mille anni prima di Cristo e che all'unanimità esigono come potere purificatore e plasmatore della società la vera e disinteressata devozione dell'uomo al Dio supremo, in primo luogo; e, in secondo luogo, al suo prossimo... Profezia come giustizia sociale: “Giustizia sociale e profeti” di Walter J. Houston: estratto dall'articolo di Walter Houston che si concentra sulla giustizia sociale come aspetto vitale della profezia “Lasciate scorrere la giustizia come l’acqua!” (Amos 5:24). Parole magnifiche, ma cosa significano? Ciò che il profeta Amos intende con esse lo si può dedurre dalle ingiustizie che attacca. Le persone che denuncia prendono la loro parte dal duro lavoro dei poveri (Amos 5:11), li trattano con disprezzo e accettano tangenti. Quando vendono il grano, truccano le bilance e la valuta (Amos 8:5). Sono sempre i poveri le loro vittime. Questi spietati sfruttatori sono senza nome, ma hanno chiaramente ricchezza e potere. La loro casa è Samaria, la capitale del regno di Israele dell’ottavo secolo a.C. (Amos 3:9, Amos 4:1, Amos 6:1). Amos mostra che Dio esige da loro giustizia piuttosto che adorarli: “Io odio e disprezzo le vostre feste… Ma scorra come l’acqua il diritto e la giustizia come un fiume perenne” (Amos 5:21-24). Walter J. Houston, "Social Justice and the Prophets", np [citato il 20 aprile 2022]. Online: https://www.bibleodyssey.org:443/en/passages/related-articles/social-justice-and-the-prophets La domanda che pongo qui è questa: considerare la profezia come una previsione che svuota una caratteristica fondamentale della profezia come promozione della giustizia sociale e influenza della coscienza sociale e della cultura? Cioè, cosa pensi che sarebbe più importante per Dio: l'accuratezza della previsione o la giustizia sociale? Voglio dire, se Dio avesse voluto fare previsioni, avrebbe potuto assumere uno stenografo. Sembrerebbe evidente che la “comunità” e la “coscienza sociale” siano fondamentali per la profezia. Nuovo paradigma per la profezia: il profeta Geremia e la sua profezia sui settant'anni di esilio Dio mette i profeti nel mondo "solamente e unicamente" per fare previsioni? Profezia - Introduzione Sebbene non sia uno studioso di religione, l'unico scritto sulla funzione della profezia come argomento in sé e per sé sarebbe l'argomentazione di Spinoza secondo cui profeti come Mosè sono "esemplari", definiti come "una persona o una cosa che funge da esempio tipico o modello eccellente". La mia argomentazione è che la profezia è sia un messaggio che una narrazione o una storia. Inoltre sembrerebbe piuttosto evidente che tra il messaggio e la narrazione le profezie plasmano la coscienza umana che a sua volta plasma il futuro, per così dire, poiché il modo in cui pensiamo e agiamo determinerebbe in larga misura il futuro. Naturalmente, in ogni buona storia un eroe o un esempio è essenziale. Il profeta Geremia Il profeta Geremia ("Geremia" significa Yahweh stabilisce) visse in Giuda, il regno meridionale di Giuda all'incirca dal 627 al 586 a.C. Geremia fa risalire l'inizio del suo ministero al 627 a.C. quando ebbe la visione del ramo di mandorlo e del calderone rovesciato che trasmettevano il messaggio di una minaccia dal "nemico del nord!" Un commento interessante sulla prima profezia di Geremia sarebbe che c'è un gioco di parole della parola ebraica per mandorla che ha le sue radici nella parola ebraica per "osservare" e nel commento di Geremia che Dio stava "osservando". Un'altra sfumatura importante della prima profezia è che Geremia parla di Dio che chiede a Geremia cosa ha visto, il che ha un significato completamente diverso da un "profeta che scende dalla montagna e fa" proclami o dichiarazioni ". Geremia è spesso chiamato il profeta piangente perché ha vissuto e assistito alla distruzione di Gerusalemme e del Tempio. Geremia il combattente Poiché il messaggio di Geremia era così critico nei confronti del popolo ebraico e del suo paese di Giuda, Geremia suscitò un certo risentimento e animosità nei suoi confronti, e ci fu persino un complotto per ucciderlo, in cui persino la sua famiglia sembrava avere un ruolo. "La sua impopolarità crebbe e gli attirò scherni, ostracismo e maledizioni (15:10-11, 17; 17:15; 20:7)." (p. 101 libro di Ger) Spesso, Geremia gridava giustizia contro queste persone che lo stavano ferendo e ostacolando la sua missione. Alla fine, era molto amareggiato e, dopo la distruzione diffusa di Giuda (confermata dagli archeologi), fu portato con la forza in Egitto per sfuggire all'ira dei "super-patrioti" ebrei che volevano vendicarsi perché Geremia si era espresso contro i leader ebrei. Senza dubbio, il profeta Geremia era un combattente. In una pubblica "mostra profetica" Geremia ruppe un vaso di terracotta alla porta di Gerusalemme, per simboleggiare come il popolo ebraico sarebbe stato spezzato da Dio, proprio come Geremia ruppe il vaso di terracotta. In un'altra "mostra profetica" pubblica Geremia rivelò le sue profezie condannando le pratiche ebraiche di adorazione degli idoli nel suo "Sermone del Tempio". Per aver profetizzato, Geremia fu umiliato pubblicamente dal sommo sacerdote, processato pubblicamente dopo il suo Sermone del Tempio e, poco prima della caduta di Gerusalemme ai Babilonesi, gettato in una fossa in una segreta e lasciato morire. È fondamentale comprendere la profezia di Geremia secondo cui il "messaggio" di Geremia cambiò (il che cambiò anche la "narrazione") da uno di ebrei che incorrevano nell'ira di Dio a causa della loro infedeltà nell'allontanarsi dalle Vie di Dio e nell'adorare gli idoli, a un messaggio di riconciliazione e speranza. Ecco Geremia 32:36-37: 36 Voi dite di questa città: "Con la spada, con la fame e con la peste essa sarà data in mano al re di Babilonia"; ma così dice il SIGNORE, il Dio d'Israele: 37 Io li radunerò certamente da tutti i paesi dove li ho dispersi nella mia ira ardente e nel mio grande furore; li ricondurrò in questo luogo e li farò vivere al sicuro. La profezia dell'esilio di settant'anni Va notato che il primo attacco e la prima deportazione babilonese avvennero nel 597 a.C. Nel tentativo di convincere il popolo di Giuda che Babilonia era ormai il loro nuovo padrone, iniziarono un processo di esilio forzato dei residenti chiave, già nel 605 a.C. Negli anni successivi si verificarono altre deportazioni, che culminarono con la distruzione totale di Gerusalemme e del Tempio nel 586 a.C. Geremia parlò due volte della durata dell'esilio degli ebrei deportati. Il primo riferimento è in Geremia 25:11 che sembra essere parte di un riassunto (Geremia 25:1-14) Geremia 25:13 recita: "E tutto questo paese sarà una desolazione e una desolazione, e queste nazioni serviranno il re di Babilonia per settant'anni". Come ho detto prima, gli scavi degli archeologi hanno dimostrato che durante quel particolare periodo storico, numerose città in Giuda furono di fatto distrutte e ci fu una distruzione diffusa. La prigionia ebraica terminò nel 539 a.C., quando Ciro, un capo dei persiani e dei medi, conquistò Babilonia e pose fine al suo impero. Ciro diede quindi agli ebrei prigionieri la libertà di tornare in patria. John A. Thompson, studioso australiano dell'Antico Testamento e archeologo biblico, ha osservato nel suo voluminoso libro su Geremia che diversi studiosi calcolano il numero di anni dell'esilio storico in modi diversi. Ad esempio, un metodo di calcolo prende il numero di anni tra la caduta della capitale assira nel 612 a.C. e la caduta di Babilonia nel 539 a.C., che arriva a settantatré. Questo è davvero vicino ai settant'anni profetizzati da Geremia, anche se, come sottolinea Thompson, non è "esatto". (p.514) Tuttavia, a prima vista, l'esilio stesso dovrebbe essere il metro di paragone, poiché Geremia si rivolge agli ebrei nella sua profezia e quindi qualsiasi analisi dovrebbe essere rivolta alla situazione degli ebrei e non degli assiri o dei babilonesi. Per gli ebrei, l'esilio è andato dalla prima sconfitta di Giuda con la cattura di Gerusalemme e la deportazione di un numero considerevole di importanti leader e artigiani ebrei nel 597 a.C. all'editto di liberazione degli ebrei emesso da Ciro nel 538, il che dà una somma di 59 anni. Per comprendere il messaggio e la narrazione della profezia di Geremia è fondamentale comprendere che all'inizio dell'esilio, i "falsi profeti" profetizzavano agli ebrei esiliati che la loro redenzione era dietro l'angolo e che molto presto sarebbero tornati a casa. Sono sicuro che, poiché Geremia avrebbe saputo che si sbagliavano di grosso, ciò lo avrebbe fatto infuriare, soprattutto perché avrebbe prodotto cattivi frutti, per così dire. Questa sembrerebbe essere una pessima psicologia: dire alla gente che qualcosa sarebbe successo presto e poi che ciò non accadesse poteva essere piuttosto distruttivo per il morale delle persone. Quindi, Geremia prese posizione e prese posizione e profetizzò che gli ebrei sarebbero tornati nella loro patria in settant'anni. Il messaggio di Geremia agli ebrei esiliati era, essenzialmente, di "sistemarsi in quella redenzione che sarebbe tardata ad arrivare, ma quella redenzione e riconciliazione avrebbero davvero avuto luogo". Postscript: Un bivio – Una prospettiva storica contemporanea Quando la morte nazionale (culturale – stile di vita) minaccia “Un mondo sempre più meccanicistico, frammentato e decontestualizzato,… è emerso, riflettendo, credo, l’azione incontrastata di un emisfero sinistro disfunzionale.” — Iain McGilchrist Prefazione: Come informazione, vorrei sottolineare che l'evento dell'11 settembre, secondo una serie di "resoconti di esperti", ha generato un gran numero di esperienze precognitive documentate. Ricerca per prospettiva: "I tragici eventi dell'11 settembre hanno portato una raffica di casi all'attenzione dei laboratori di parapsicologia. I casi spaziavano da sogni drammatici di aerei che si schiantavano o esplodevano ai più frequenti esempi di insolite deviazioni dalle normali routine che finivano per salvare la vita di qualcuno ". (Incontri alle frontiere del tempo: domande sollevate da esperienze umane anomale Richard S. Broughton) Storicamente, questo è inaudito, senza precedenti, non ci sono preveggenze storiche documentate, esperienze precognitive di terrorismo, zero. Ci sono circa otto avvertimenti documentati, preveggenze di assassinii, ma nessuno di terrorismo. L'implicazione è che qualcosa è cambiato nella coscienza umana. Ho condotto studi approfonditi sulla letteratura profetica e psichica. Ho studiato l'oracolo di Delfi, l'Antico Testamento e Nostradamus. Gran parte delle profezie e delle predizioni dell'Oracolo di Delfi e di Nostradamus sono ambigue, il che le rende soggette a diverse interpretazioni. Il numero di "predizioni" dirette è estremamente limitato e forse arriva a una dozzina. Ho esaminato più di 900 quartine di Nostradamus e, usando alcune "regole" di buon senso, ne ho trovate solo una manciata che in realtà prevedevano un'azione specifica accompagnata da uno o due dettagli specifici. Ora, mentre ci sono un certo numero di profezie in qualche modo sorprendenti nell'Antico Testamento, come le interpretazioni dei sogni di Giuseppe, gran parte delle profezie dell'Antico Testamento, in un certo senso, mancano di alcuni dettagli specifici. Tim Callahan sottolinea che la profezia di Ezechiele sulla caduta e la completa distruzione di Tiro da parte dei Babilonesi non si è verificata storicamente esattamente come descritto nella profezia di Ezechiele. In realtà i Babilonesi non conquistarono Tiro e la città non cadde fino all'arrivo di Alessandro Magno. La conclusione è che quando si fa un confronto tra tutte le previsioni-profezie degli ultimi duemila anni prima della prima guerra mondiale e ciò che è accaduto dopo la prima guerra mondiale, il confronto è giorno e notte. In primo luogo, mentre Jeane Dixon è in realtà una sensitiva non documentata, ha fatto "verificare" le due previsioni dal suo biografo, il che perché sono, a mio avviso, statisticamente significative perché sono insolite. Edgar Cayce ha dimostrato la prima "percezione non locale" documentata o visione a distanza come sottolinea Stephen Schwartz. IN tutte le cose, si deve separare il grano dalla pula. Ciò sarebbe particolarmente vero per Edgar Cayce. Quando Edgar Cayce faceva previsioni per fare previsioni, aveva un alto tasso di fallimento, come Jeane Dixon e Nostradamus. Quando Cayce dava letture per il personale delle forze armate statunitensi, se la cavava piuttosto bene sulle questioni di quando sarebbe finita la guerra (seconda guerra mondiale). Edgar Cayce ha anche documentato otto guarigioni (su circa 100 casi) di epilettici, cosa inaudita a quei tempi e senza l'uso di farmaci. Poi c'è Theresa Caputo, la medium di Long Island, una medium sensitiva contemporanea in TV che contatta gli spiriti dei cari defunti e, così facendo, aiuta i suoi soggetti a ottenere una chiusura e conforto. Molto spesso i soggetti delle sue dimostrazioni la ringraziano profusamente e profondamente per il senso di chiusura e sollievo che hanno ottenuto. Se si assegna la probabilità di accadimento di ciascuna delle verbalizzazioni di Theresa Caputo di informazioni trascendentali che ha "ricevuto" - che a quanto pare potrebbero provenire solo dalla persona cara defunta del soggetto - a 1 su 10, allora solo dieci informazioni dalla "persona cara defunta" darebbero luogo a probabilità complessive di accadimento di una su dieci miliardi. Le persone si lasciano intrappolare nelle astrazioni. Un'amica di mia sorella è andata a una delle dimostrazioni di Caputo e ha finito per pensare che fosse totalmente una bufala perché aveva commesso degli errori. Mi imbatto abbastanza spesso nello stereotipo disadattivo secondo cui i sensitivi devono essere "assolutamente perfetti". Le persone commettono errori: questo è ciò che fanno. Oltre a ciò, c'è la visione a distanza. Wikipedia afferma: "La visione a distanza (RV) è la pratica di cercare impressioni su un soggetto distante o invisibile, presumibilmente percependo con la mente.[1] In genere ci si aspetta che un visualizzatore remoto fornisca informazioni su un oggetto, un evento, una persona o un luogo che è nascosto alla vista fisica e separato a una certa distanza.[2]" Sono stati condotti esperimenti dai fisici Russell Targ, Harold Puthoff e Stephen Schwartz. Negli Stati Uniti ci sono centinaia di migliaia di seguaci della visione a distanza, molti dei quali affermano di aver avuto esperienze di visione a distanza. Poi ci sono varie esperienze documentate come un artista che ha disegnato tre immagini chiaroveggenti sul Dr. Phil. Mele a mele In questa analisi il prerequisito è di confrontare mele con mele (indipendentemente dalla questione se psi lo sia o meno) - niente di più. Quando si confrontano esperienze spirituali-psichiche documentate di successo ora e negli ultimi cento anni - rispetto ai precedenti duemila anni di esperienze spirituali-psichiche documentate non c'è paragone - è un quadro molto netto di un nero molto scuro a un bianco molto bianco. Per quanto riguarda le profezie, l'Antico Testamento è piuttosto affidabile. Inoltre, all'Oracolo di Delfi - e centro intellettuale c'erano numerosi storici, quindi anche la loro documentazione potrebbe essere considerata piuttosto affidabile. Il mondo è stato capovolto e rovesciato - C'è un consenso tra gli scienziati sul fatto che la specie umana si stia ancora evolvendo e adattando. Negli ultimi 300 anni ci sono state rivoluzioni scientifiche, tecnologiche, socioeconomiche, sociali e politiche radicali e drammatiche. L'ambiente è cambiato: lo psicologo sociale Gergen ha scritto un libro intitolato "Saturated Self" che espone tutti i cambiamenti. Nel 1900 l'automobile ha rivoluzionato la mobilità. La radio e la TV hanno aumentato la comunicazione e il contenuto della comunicazione. Poi ci sono i Blackberry, Facebook; YouTube, Twitter, Internet, e-mail, SMS, ecc. hanno aumentato nel passato molto recente il numero di persone con cui comunichiamo e il tipo di comunicazione (più anonima, per lo più senza interazione tra persone). Tutto ciò che riguarda la comunicazione con gli altri è cambiato drasticamente. Credo che sarebbe ragionevole supporre che un notevole aumento delle interazioni tra esseri umani modificherà drasticamente i modelli di comportamento delle persone, e probabilmente non in meglio. Uno scienziato afferma che il numero di persone che il cervello umano è in grado di gestire è di circa 40 o 50. Ci sono troppe scelte, troppi modelli di ruolo, la società è diventata in un certo senso, semplicemente troppo per la mente umana, motivo per cui Gergen intitola il suo libro "The Saturated Self". Se la società è troppo, ci si potrebbe aspettare un comportamento più irregolare. In questa luce vorrei sottolineare che sembrerebbe una verità ovvia che la "società" non potrebbe nemmeno esistere senza la "coscienza sociale!" Tuttavia, quando ho chiesto a una studentessa di psicologia se avesse mai sentito parlare di "coscienza sociale", ha risposto: "No!" La definizione di religione in cinque parti "universalmente accettata" (secondo Chernus) di Geertz non include né la comunità né lo "spirito" per quella materia. Tuttavia, qualsiasi valutazione oggettiva o ragionevole della religione evidenzierebbe la caratteristica delle religioni come gruppi o comunità come caratteristiche incredibilmente salienti. Sembrerebbe anche una conclusione inevitabile che gli "insegnamenti" delle religioni dormirebbero - essendo norme - una coscienza sociale. Nella psicologia sociale la "norma" da Allport nel 1927 è che "Non esiste psicologia dei gruppi!" Nuovo approccio: spiritualità pratica-creativa vs. "La spiritualità è irreale!" "Non chiediamo alla vita qual è il significato della vita. La vita ci chiede qual è il significato della tua vita. E la vita esige la nostra risposta." Viktor Frankl: 1. WR Miller, CE Thoresen “Una base filosofica per questa prospettiva è il materialismo, la convinzione che non ci sia nulla da studiare perché la spiritualità è intangibile e va oltre i sensi”. 2. Critica peer-reviewed del 2018, approvata da 4 psicologi, ovvero il dott. H Koenig, confuta la massima materialista, identificandola come la fallacia del definitista (termini carichi). Spiegazione: se prendi il concetto di "morte", che è "intangibile e al di là dei sensi", allora "la morte deve essere frutto della tua immaginazione". 3.+Fallacia di Allport (psicologia sociale, 1927) "Non esiste una psicologia dei gruppi" = astrazione sconnessa con "patriottismo" - una confutazione ovvia + concerti rock, proteste... “I concetti creano idoli; solo la meraviglia comprende qualsiasi cosa. Le persone si uccidono a vicenda per gli idoli. La meraviglia ci fa cadere in ginocchio!" San Gregorio di Nissa È evidente che la spiritualità è impigliata in astrazioni: poteri, soprannaturale-irreale, magia, sfera di cristallo, ecc. Dott. S. Farra "Buon articolo breve: la mancanza di fede nel "libero arbitrio" porta di routine a un senso di mancanza di senso, disperazione e comportamento personale non etico. I nostri paradigmi sono il nostro modo di affrontare la Realtà, ma non sono la Realtà. Come suggerisce C Peck, Jr., ci stiamo perdendo nelle nostre astrazioni!" Nozioni di base 1. McGilChrist, M Sherif, Kant affermano che il "contesto del mondo reale" è vitale: le persone sono l'unica fonte di contesto del mondo reale per le credenze spirituali e religiose . 2. K Gergen: "La conoscenza adeguata mappa o rispecchia le realtà del mondo reale!!" - "Per comprendere qualcosa, che ne siamo consapevoli o meno, dipende dalla scelta di un modello!" I McGilChrist Metodo scientifico aristotelico 1. Raccogliere i fatti 2. Categorizza i dati 3. Analizzare le informazioni 4. Trarre conclusioni Nuovo approccio creativo pragmatico "La spiritualità è una predisposizione umana naturale! È più primordiale della religione istituzionale e riguarda il senso di connessione di una persona con sé stessa, gli altri e il mondo!" K. Bishop, B Hyde - A Killin: "I più antichi strumenti musicali conosciuti [risalgono] a 40.000 anni fa…" 1. Sé sociale spirituale musicale: "La musica è una parte fondamentale della nostra evoluzione – e funzionale perché facilita il “contatto umano” e il nostro “sé sociale!” - J Schulkin, G Raglan; la “musicalità” è una proprietà delle comunità piuttosto che degli individui” I Cross 2. Spiritualità e compassione: Saslow "La spiritualità era associata in particolar modo all'avere un'identità spirituale, all'aver avuto esperienze trascendenti e alla tendenza a pregare... ...i partecipanti spirituali ... tendono a provare compassione... collegamento tra spiritualità e compassione superiore..." & Sprecher + Fehr: correlazione tra spiritualità e compassione & principio di V Frankl: "gli esseri umani hanno un nucleo spirituale con un innato bisogno di significato..." 3. Guarigione spirituale nel lutto: Easterling: "... gli individui sembrano reagire meglio se riescono a "realizzare" le loro esperienze spirituali in tempi di crisi e J Parker 4. Spiritualità relazionale - sé spirituale: “Hay and Nye: la spiritualità implica una profonda consapevolezza della propria relazione con se stessi e con tutto ciò che è diverso da se stessi”. UN. Kapwa-loob filippino e norme pro-sociali: “Kapwa è un riconoscimento di un’identità condivisa, un sé interiore, condiviso con gli altri – appartenenza-coscienza sociale: JD Espiritu, M Zosa, R Ileto, J Reyes, Mercado, Jose De Mesa ... B. Tessitura dei sogni: T'boli-Bla'an T'nalak I sogni come fonte di ispirazione divina - T'boli Be Lang Dulay, ha creato oltre 100 diversi modelli T'nalak. c. "Relazioni umane con il mondo naturale" come credenze spirituali dei cacciatori-raccoglitori artici negli spiriti animali (Erica Hill) – coscienza relazionale-sociale 5. Spiritualità dei bambini “le esperienze anomale possono catalizzare l'autoguarigione per bambini e giovani.” Donna Thomas +D. Scott 6. Spiritualità artistica: il 20 percento degli americani si rivolge a "media, arti e cultura" come mezzo principale di esperienza e di espressione spirituale..." 7. Poesia e profezia: "Il profeta è un poeta. Ciò che i poeti conoscono come ispirazione poetica; i profeti lo chiamano rivelazione divina" - Heschel 8. Dott.ssa Ingela Visuri: Spiritualità e "Il caso dell'autismo ad alto funzionamento" - "esperienze sensoriali inspiegabili" Il dott. S Neal (JHU) ha affermato che la sua [psichiatria] non aveva alcuna formazione sulle persone che hanno esperienze spirituali. Dal capitolo "Esperienze mistiche, spirituali e religiose" di Park & Paloutzian - sinossi come breve elenco di "esperienze anomale, allucinazioni, esperienze di pre-morte, vite passate, mistiche e paranormali" dell'APA (senza nulla sulle "persone" che hanno esperienze. JE Kennedy: "Pochissime ricerche sono state mirate a indagare gli effetti complessivi" sulle persone Dott. Visuri: "C'è una differenza tra analizzare le esperienze e ricercare le persone". Prospettiva personale: Sinossi – biografia di 40 anni di esperienze spirituali-psichiche personali Prefazione: Come il filosofo spagnolo Ortega Gasset, io sono "io" e le mie circostanze. I profeti probabilmente non sarebbero diversi! I profeti si occuparono dell'uomo non come di un atomo, ma come di una parte di un organismo sociale, un membro vivente di un corpo vivente. Guarire questo corpo quando era malato (Isaia I:6), metterlo in guardia contro la dissoluzione imminente e riportarlo sui sentieri che conducono alla perfezione in Dio, era la loro grande e unica missione (Geremia 6:6). Quindi, erano sempre più numerosi quando la morte nazionale minacciava. (I PROFETI DELL'ANTICO TESTAMENTO COME RIFORMATORI SOCIALI. Di REV. GEO. STIBITZ,) “Un mondo sempre più meccanicistico, frammentato e decontestualizzato,… è emerso, riflettendo, credo, l’azione incontrastata di un emisfero sinistro disfunzionale.” — Iain McGilchrist Quando la morte nazionale minaccia: comportamenti antisociali negli USA 1. Negli ultimi 3 anni si sono verificate più di 73 sparatorie nelle scuole negli Stati Uniti. 2. CDC: i tassi di suicidio sono aumentati di circa il 36% tra il 2000 e il 2021. 3. Oltre 610 sparatorie di massa all'anno negli ultimi quattro anni. 4. Secondo il Washington Post, nel 2021 i crimini d'odio hanno raggiunto il massimo storico, con 826 filippini che si sono dichiarati vittime di crimini d'odio. 5. La politica di Trump di separare deliberatamente i bambini dalle loro madri per punirli per l'immigrazione In un recente articolo sulla candidatura di Trump alla rielezione, Trump ha dichiarato che cercherà di ripristinare la politica di separazione dei bambini dalle loro madri. "Più di 5.500 bambini, compresi i neonati, sono stati allontanati e centinaia non sono ancora stati riuniti ad agosto 2022". (Estratto da Wikipedia) 6. Le aggressioni agli insegnanti sono aumentate drasticamente, non solo negli Stati Uniti ma in tutto il mondo. 7. Le aggressioni agli operatori sanitari sono aumentate in modo esponenziale, un altro problema di portata mondiale. 8. epidemia (aumento del 25%) di narcisismo nei paesi occidentali (Twenge, ecc. ). 9. La "Antisocial No Mask Madness" guidata dai cristiani merita una menzione speciale. Gli americani sono il 4% della popolazione mondiale. Tuttavia, gli americani rappresentano il 20,6% dei morti nel mondo. Le analisi del numero di morti eccessive non necessarie rispetto ad altri paesi variano da 50.000 a 100.000 10. La sentenza della Corte Suprema sull'aborto si basa su una fallacia palesemente ovvia, una falsa premessa , che letteralmente sostiene che l'aborto non è legale perché la parola "aborto" non è nella Costituzione. Estratto dalla sentenza Sinossi-biografia: oltre 40 anni di esperienze spirituali-psichiche personali "Sosteniamo che Roe e Casey debbano essere annullate. La Costituzione non fa alcun riferimento all'aborto e nessun diritto del genere è implicitamente protetto da alcuna disposizione costituzionale, inclusa quella su cui i difensori di Roe e Casey ora si affidano principalmente, la clausola del giusto processo del quattordicesimo emendamento". Beh, sì ... metà della parola moderna non è nella Costituzione: energia nucleare, aerei, automobili. È una palese fallacia, una falsa premessa. Inoltre, l'argomentazione della Corte Suprema secondo cui il corpo di una donna non ha alcuna rilevanza costituzionale è una stronzata. È stato un lavoro di accetta politica. Il bastione di "Verità e Giustizia" che usa una fallacia superficiale e ovvia è un atto antisociale perché molti americani stanno perdendo fiducia nella "giustizia" o nel trattamento equo. Commento: Un'analisi ha affermato che gli USA hanno cinquantasette volte più sparatorie nelle scuole di tutta l'Europa messa insieme. Il tasso di suicidio negli USA è aumentato del 36% dal 2000 e, con 14,2 per mille, è più del doppio del tasso di suicidio nelle Filippine. Inoltre, mentre le aggressioni agli insegnanti sono un problema mondiale, le aggressioni agli insegnanti sono un'epidemia negli USA. Nelle Filippine, le aggressioni fisiche agli insegnanti sono rare. Sebbene vi siano senza dubbio diverse cause sottostanti distinte, quando un "presidente" e leader cristiani estremisti di alto rango "modellano" razzismo, odio e comportamenti antisociali, non dovrebbe sorprendere nessuno che gli USA abbiano più problemi con i comportamenti antisociali rispetto ad altre società. Detto questo, non si può considerare il problema delle sparatorie nelle scuole separatamente dagli altri comportamenti antisociali come le aggressioni agli insegnanti o le aggressioni agli operatori sanitari, che sono un problema diffuso nel mondo. Il fattore ideologia: omicidi con coltello nelle scuole materne ed elementari in Cina Credenze ragionevoli: categorizzare le esperienze insolite come insolite. Ciò che molte persone non capiscono è che gli studi dimostrano costantemente che da 1/3 a 1/2 delle persone hanno esperienze - e come osservano Park e Paloutzian, c'è una "normalità" nelle esperienze spirituali-psichiche. Inoltre le persone - a volte - perdono il buonsenso e spesso si perdono nelle astrazioni. Il buonsenso vorrebbe che il cervello elaborasse esperienze insolite come "insolite" - piuttosto sorprendente... eh? Quando le persone si lasciano andare alle astrazioni, spesso perdono di vista la comprensione del buonsenso e buon senso. Studi ed esperimenti che hanno stabilito che il processo di "categorizzazione" è un processo molto importante nella mente umana e che il processo di categorizzazione è sia ben noto che ben dimostrato in psicologia. William James continua dicendo che le esperienze religiose e le esperienze spirituali creano e generano un "senso di realtà" (p.48) Jung ha detto più o meno la stessa cosa in realtà: che le esperienze di un individuo modellano la realtà di una persona. Il consenso di sintesi di Viktor Frankl, Carl Jung e William James è semplicemente che "spirito, processi spirituali e credenze religiose creano significato, un senso di realtà e, in ultima analisi, Realtà e Verità". Nell'antologia, Meaning in Positive and Existential Psychology (2014), Paul Wong osserva: "Frankl considera la ricerca di significato come derivante dalla propria natura spirituale. William James sottolinea nella sua opera classica, originariamente pubblicata nel 1902, The Varieties of Religious Experiences: "Esse [le esperienze spirituali] determinano il nostro atteggiamento vitale [senso di realtà] in modo altrettanto decisivo quanto l'atteggiamento vitale degli amanti è determinato dal senso abituale,..." Jung osservò, nelle Opere raccolte (CW8: 648 -1968 revisionate) che "Vita e spirito sono due poteri o necessità tra cui l'uomo è posto. Lo spirito dà significato alla sua vita e la possibilità del suo massimo sviluppo. Prospettiva: quasi tutte le mie esperienze rientrerebbero facilmente in una categoria parallela ai richiami di allarme degli animali. Jean MacPhail, studiosa, autrice di A Spiral Life ed ex ricercatrice in neuropatologia presso l'Università di Harvard, osserva: "Le mie esperienze sono davvero uniche!" - in parte perché si riferiscono ad eventi esterni a me, oltre a essere coerenti con interpretazioni ragionevoli (tutte come percezioni di minacce ai gruppi) - oltre a essere relativamente ben documentate. Ciò si incastra con i risultati di Daryl Bem dei suoi esperimenti di precognizione che hanno dimostrato una correlazione con motivazioni "istintive" (ad esempio il sesso) Le recenti prove di numerose percezioni documentate di minacce riguardanti l'11 settembre mostrano che le "percezioni di minacce" sono un fattore molto saliente, così come la "visibilità" - politica e socio-religiosa - è un fattore molto importante nella "precognizione". In tutte le mie esperienze, solo una manciata di percezioni poteva essere identificata distintamente come "precognitiva". Infatti, quando di recente mi sono seduto e ho rivisto le mie esperienze - una grande percentuale potrebbe essere definita come percezioni relative a persone "alienate" - una chiara indicazione che la telepatia era parte integrante. Quindi, metterei in dubbio la legittimità dell'idea di "precognizione pura" - per così dire (specialmente alla luce della coscienza collettiva). 1. Sogni: ho quattro sogni documentati e due sogni non documentati, tutti con interpretazioni coerenti e ragionevoli che elenco qui: (1) un sogno sul Pakistan e la guerra nucleare. (2) Una percezione ibrida del sogno: "Tag" precognitivo (un tag sarebbe un'azione centrale più uno o due dettagli) del terrorista "incel" in Canada a fine aprile 2018. (3) Sogno sulla Libia (26-2-2019), (4) Sincronicità con l'attacco di Strasburgo, Francia - sogno (19-9-20) + non documentato (5) Sogno di Dudayev (6) Fredericksburg 2. Esperienze coscienti: evidenzia le percezioni da svegli (1) la mia recente e-mail del 30-10-20 all'agente dell'FBI McElwee ha avvertito di una minaccia di "terrorismo interno" riferendosi a una "bomba" come arma, che è correlata - ovviamente - all'attentato di Nashville del giorno di Natale 2020 (2) Un avvertimento molto breve (telefonato) all'FBI prima del tentativo di assassinio del presidente Reagan (3) Ho chiamato la CIA prima dell'11 settembre (4) L'avviso del 1981 What a nightmare è una categoria a sé stante: l'avviso molto dettagliato, specifico e autenticato all'FBI il 18 ottobre 1981 di un imminente attacco da parte del gruppo terroristico allora attivo dei Weathermen. I dettagli [accurati] sono: gruppo - con denaro, fabbricazione di bombe, denaro, donne, 22 sono riuniti, New York, morte, nonché ID del manifesto dei Weathermen terroristici nel titolo "incubo". Come punto di informazione "fabbricazione" era molto preciso: i terroristi avevano piani e materiali per la fabbricazione di bombe nel loro appartamento ma nessuna bomba vera e propria. Anche l'articolo "22 sono stati riuniti" è incredibilmente accurato, poiché c'è stata una sparatoria tra i Weathermen e la polizia di Nyack che, abbastanza bizzarramente, il New York Times ha riferito di avere 22 membri nella loro forza di polizia. Ciò che rende il mio "Che incubo" notevole è che l'ultima riga includeva il "Granello di senape" [Parabola] che, a mio avviso, sembra essere in realtà una "intuizione divina!" La parabola del granello di senape si incastra perfettamente con la Sintesi-Consenso di Viktor Frankl, Carl Jung, William James ed Emile Durkheim che afferma inequivocabilmente che lo "spirito" [processi spirituali] crea significato - e relativamente alla parabola sono "metaforicamente" semi di senape che creano crescita e producono una meravigliosa pianta di semi di senape - parallelo a "lo spirito è verità" (Giovanni 5:6) Riflessioni: A. L'esperienza può essere un'ottima maestra Ecco alcuni principi importanti che ho imparato dai primi spiritual-psichici relativamente ben documentati con interpretazioni costantemente ragionevoli delle mie esperienze nel 1981. A mio avviso le mie esperienze personali servivano principalmente come una funzione per innescare una ricerca e un interrogativo per essere onesti. 1. Come spiega JE Kennedy, gli studi dimostrano che circa il 45% delle persone ha una reazione iniziale di paura. Così è stato per me. Come molti, ho trovato la mia esperienza spaventosa, principalmente perché era un'incognita e la mia "mente non aveva modo" di organizzare l'esperienza. Dubbi e paure alimentavano un ciclo di dubbi e ansie. Una notte, ad Ann Arbor se non ricordo male, ho fatto due passi oltre il limite, ma me ne sono reso conto. Una mia epifania, condivisa da un gran numero di leader cristiani, è che la Verità Assoluta [Dio] è al di là della comprensione, che l'esperienza è acausale e al di là della comprensione. Questo è un fattore importante nella valutazione della profezia. Ridurre il divino all'esistenza come una previsione non è solo irrealistico, ma degradante per Dio e per il divino. 2. All'inizio del 1981, mi sono confrontato con la questione dello scopo della profezia. Mi era stato detto che avrei dovuto scrivere delle previsioni. Fu un grosso problema nel 1981, ed è una questione sollevata nella prima riga del mio avvertimento autenticato all'FBI il 18 ottobre 1981. La domanda che mi sono posto è: fare previsioni per fare previsioni ha senso biologicamente, psicologicamente o persino spiritualmente? La conclusione a cui sono giunto è che lo scopo e la motivazione sono fondamentali. Vale a dire, "lo scopo" è fondamentale per la profezia, e la spiritualità, specialmente alla luce di "Lo Spirito è Verità" (Giovanni 5:6). L'importanza della motivazione è molto coerente con le convinzioni spirituali delle persone con cui mi sono confrontato. Quando le "persone spirituali" vengono messe in discussione, in molti casi le convinzioni spirituali non sono solo una motivazione, ma una fonte di ispirazione molto profonda. Storicamente, dopo decine di migliaia di anni di convinzioni spirituali e religiose, anche se incredibilmente non accade nel mondo accademico, la spiritualità e la religiosità sarebbero chiaramente una spinta e una motivazione potenti. 3. Ho pensato intensamente alla spiritualità e alle esperienze spirituali trascendentali. Come ha sottolineato San Gregorio di Nissa, solo i "puri di cuore" 'vedono' Dio. A mio avviso è chiaro che c'è spirito dentro e spirito trascendentale. E senza spirito dentro non può esserci alcuna vera connessione con lo spirito trascendentale. Un'analogia appropriata sarebbe quella di considerare l'esperienza spirituale come il fiore e il significato, lo scopo e la creatività che vengono prodotti come il frutto. 4. Abraham Heschel (1907 – 1972), un filosofo e teologo ebreo “di spicco”: Nel libro di Heschel The Prophets, Heschel cita NK Chadwick: Ovunque il dono della profezia è inseparabile dall'ispirazione divina. Ovunque questa ispirazione porta con sé la conoscenza, sia del passato, sotto forma di storia e genealogia; del presente nascosto sotto forma di informazioni scientifiche; e del futuro sotto forma di espressione profetica in senso più stretto…..Invariabilmente scopriamo che……….il suo [del poeta] umore è esaltato e lontano dalla sua normale esistenza…..” (P. 482 – 483)

profecía Jeremías Cuando la muerte nacional amenaza, Hombre - parte de un organismo social creencias espirituales y religiosas = orden social y moral Reyes y palabra de Dios

By Charlie E Peck Jr • November 11, 2024
Profecía de Jeremías: Profetas del Antiguo Testamento = Cuando la Muerte Nacional amenaza y el Hombre, no como un átomo, sino como parte de un organismo social (Stibitz) + creencias espirituales-religiosas como "orden social-moral" (R Reyes) Profecía como Justicia Social y profecía como enseñanzas (palabra de Dios), + Profecía como Fuerza Preámbulo: Profecía de entonces vs. de ahora: 1. “La profecía bíblica o profecía bíblica comprende los pasajes de la Biblia que se afirma que reflejan comunicaciones de Dios a los seres humanos a través de los profetas. Los cristianos suelen considerar que los profetas bíblicos recibieron revelaciones de Dios.” (Wikipedia) 2. La profecía teológica es una predicción de acontecimientos futuros que se cree que es de inspiración divina y comunicada a un profeta por un ser sobrenatural. La palabra "profecía" proviene del griego prophēteia , que significa "don de interpretar la voluntad de Dios". La estafa de lo sobrenatural: la palabra “sobrenatural” aparece tres veces en los Evangelios, pero Jesucristo no la utilizó ni una sola vez. La palabra “sobrenatural” es un término materialista que no tiene definición y transmite un significado completamente diferente al de los Evangelios, como magia, poderes, predicción con bola de cristal, etc. Breve sinopsis de cómo Cristo representa al Espíritu Santo: Los evangelios sinópticos, por lo general, tienen menos que decir sobre el Espíritu Santo que Juan. El evangelio de Marcos es el que menos tiene que decir, ya que sólo menciona al Espíritu Santo seis veces. Como todos los evangelios, Marcos destaca el bautismo y, especialmente, el bautismo de Jesús. De hecho, ese es el punto culminante de los escritos de Marcos sobre el Espíritu Santo: que la obra de Cristo es superior y mejor precisamente porque bautiza en el Espíritu Santo, no sólo en agua. Ejemplos rápidos: Revelación (Lucas 2:26), guiar (Lucas 2:27), bautizar (3 incluyendo Lucas 3:27), sanar a los quebrantados de corazón (Lucas 4:18), recuperar la vista (Como 4:18), enseñar (Como 12:11-12), empoderar (Lucas 24:49), esperar (Lucas 24:49) Bautismo (Juan 3:5), libre como el viento (Juan 3:8). Vivo (Juan 6:63), agua viva (Juan 7:37-39). Consolador (“intercesor, consolador, abogado”) (Juan 14:16). Invisible, desconocido, ajeno al mundo (Juan 14:17). Consolador divino (Juan 14 v.18). ver a Jesús (14:19). vida de resurrección Jesús vive (Juan 14:19). vida de resurrección Jesús vive (Juan 14:19) Consolador (Juan 15:26). Él es el Espíritu de verdad (Juan 15:26). Debemos “esperar” hasta recibirlo (v.49). Para ponerlo en perspectiva, un estudio reveló que, si bien la religiosidad ha disminuido sustancialmente entre los jóvenes en Inglaterra, ha habido un aumento en las creencias sobre la vida después de la muerte. Profecía irlandesa vs. Oráculo de Delfos Diferencias culturales relativas a la espiritualidad y la profecía Como observa Caroline Francis Richardson en su artículo “El uso de la profecía en los cuentos irlandeses del ciclo heroico”, la profecía irlandesa/celta era/es bastante diferente y distinta de otras formas de profecía, y por lo tanto probablemente también tendría un componente genético distintivo (para que conste ). La profecía irlandesa no se parecía en nada a la profecía griega antigua y su fascinación por los oráculos, como el Oráculo de Delfos. Caroline Richardson enfatiza que, en contraste con la tradición irlandesa que no tenía sacerdotes ni organización jerárquica, en contraste con la religión griega antigua que consistía en “un cuerpo organizado de sacerdotes que interpretaban los oráculos de Zeus y Apolo y podían, por lo tanto, dar color a las políticas de la nación e influir en el carácter de todo el pueblo así como de los individuos” (p. 394). Además, la profecía irlandesa no se parecía en nada al enfoque en la profecía social de justicia y pactos, de los profetas del Antiguo Testamento que frecuentemente prometían la ira de Dios por las injusticias y la idolatría. Caroline Richardson resume la profecía irlandesa/celta en estos términos: “La profecía no es posesión de un solo grupo de personas; no tiene residencia local; no tiene influencia en las políticas de la nación o en los individuos; no es una parte integral de la trama de las historias. Y en estos cuentos la trama es lo importante, no a menudo una trama terminada, pero algo definido sucede; hombres y mujeres, y los Twatha de Danaan actúan!” (p. 395). Caroline Francis Richardson observa en su artículo “El uso de la profecía en los cuentos irlandeses del ciclo heroico”, The Sewanee Review, octubre de 1913, vol. 21, n.º 4 (octubre de 1913, págs. 385-396): Parece evidente que el concepto de percepción con bola de cristal se originó en la cultura griega y, específicamente, en el modelo del Oráculo de Delfos. Como designación de información, la palabra hebrea original (yada) para conocimiento tenía un contexto “cercano y personal”, especialmente en el contexto de Yahvé. El cristianismo asimiló la filosofía griega y ese factor parece haber cambiado la orientación de los cristianos. Corintios (Dones) hace una distinción entre sabiduría y conocimiento, por ejemplo. Prefacio: Los profetas trataron al hombre no como un átomo, sino como parte de un organismo social, un miembro vivo de un cuerpo vivo. Como dice el filósofo español Ortega Gasset: “Soy yo” y mis circunstancias. ¡Los profetas probablemente no serían diferentes! Los profetas no trataron al hombre como un átomo, sino como parte de un organismo social, un miembro vivo de un cuerpo vivo. Su gran y única misión era curar este cuerpo cuando estaba enfermo (Isaías 1:6), advertirle contra la disolución venidera y devolverlo a los caminos que conducen a la perfección en Dios (Jeremías 6:6). Por eso, siempre fueron más numerosos cuando amenazaba la muerte de una nación. Justo antes de la caída de Samaria y de la caída de Jerusalén los encontramos trabajando en mayor número y con la mayor energía. (LOS PROFETAS DEL ANTIGUO TESTAMENTO COMO REFORMADORES SOCIALES. Por el REV. GEO. STIBITZ,) Jeremías y Judá: El reino del sur de Judá cayó durante el ministerio profético de Jeremías (586 a. C.), tras haber sido amenazado durante muchos años por potencias extranjeras: primero Asiria y Egipto y luego por sus conquistadores finales, Babilonia. Jeremías se encontró dirigiéndose a una nación que se precipitaba hacia el juicio de Dios. moderna : Como dato informativo, quisiera destacar que el suceso del 11 de septiembre, según varios “relatos de expertos”, generó una gran cantidad de experiencias precognitivas documentadas. Investigaciones para ponerlo en perspectiva: “Los trágicos acontecimientos del 11 de septiembre atrajeron una oleada de casos a la atención de los laboratorios de parapsicología. Los casos iban desde sueños dramáticos de aviones estrellándose o explotando hasta los ejemplos más frecuentes de desviaciones inusuales de las rutinas normales que terminaron salvando la vida de alguien”. (Encuentros en las fronteras del tiempo: preguntas planteadas por experiencias humanas anómalas, Richard S. Broughton) Históricamente, esto es inaudito, sin precedentes; no hay ninguna previsión histórica documentada, ninguna experiencia precognitiva de terrorismo. Hay como ocho advertencias documentadas, previsiones de asesinatos, pero ninguna de terrorismo. La implicación es que algo ha cambiado en la conciencia humana. “Se ha creado un mundo cada vez más mecanicista, fragmentado y descontextualizado … que refleja, creo, la acción sin oposición de un hemisferio izquierdo disfuncional”. — Iain McGilchrist Conciencia social histórica y orden sociomoral “El hombre, no como un átomo, sino como parte de un organismo social, un miembro vivo de un cuerpo vivo” Las creencias espiritual-religiosas como conciencia social y orden social-moral La percepción social-conciencia es orden social: Ramon Reyes destaca el aspecto unificador de la espiritualidad en las sociedades filipinas prehistóricas y las sociedades humanas primitivas: “En suma, el orden social y moral abarca a los vivos, a los muertos, a las deidades y a los espíritus”. Es decir, las creencias espirituales y religiosas de las sociedades humanas primitivas crearon y mantuvieron una conciencia social, un orden social-moral. Se puede ver en la mitología de Zeus que se aplica el mismo principio. Zeus personificó la ley y el orden, la sabiduría, la hospitalidad y los juramentos, todos valores prosociales. La investigación de Ramon Reyes apoya el argumento de Durkheim: “De hecho, todo el orden social ifugao, incluyendo las formas prácticas de vida, las instituciones y reglas sociales, la moralidad y todo lo demás, constituye un sistema unitario; y se lo considera un fenómeno religioso de origen sobrenatural. Al describir un ejemplo de esta cosmovisión filipina prehistórica, un antropólogo dice, . . “Al tratar el medio ambiente como algo social, se le proporciona a la gente una explicación ordenada de los fenómenos 'naturales'. En suma, un orden social y moral abarca a los vivos, los muertos, las deidades y los espíritus, y el medio ambiente en su totalidad”. Los mitos como mapas simbólicos de la conciencia social Las creencias espirituales de la antigua Grecia, en particular Zeus, como conciencia social y orden social-moral. Zeus como símbolo era “el fundador del poder real, de la ley y del orden, de donde Dice, Temis y Némesis son sus ayudantes. Por la misma razón protege la asamblea del pueblo ( agoraios ), las reuniones del consejo ( boulaios ), y como preside todo el estado, también lo hace sobre cada casa y familia. También velaba por la santidad del juramento ( horkios ), la ley de la hospitalidad ( xenios ), y protegía a los suplicantes. Vengaba a los que eran agraviados y castigaba a los que habían cometido un crimen, pues vigilaba las acciones y los sufrimientos de todos los hombres”. En Las formas elementales de la vida religiosa, publicado por primera vez en 1912, Emile Durkheim, uno de los padres fundadores de la sociología, afirmó que “Una religión es un sistema unificado de creencias y prácticas relativas a cosas sagradas, es decir, cosas apartadas y prohibidas: creencias y prácticas que unen en una sola comunidad moral llamada Iglesia a todos aquellos que se adhieren a ellas”. Paloutzian y Park (p. 12) sostienen que “la religión y la espiritualidad son sistemas de significados más o menos coherentes, elaborados culturalmente, arraigados y adquiridos a través de relaciones e instituciones sociales situadas en entornos naturales y construidos complejos”. Prefacio: Ruach Hakodesh Todos los profetas hablaron "en el Espíritu Santo"; y el signo más característico de la presencia del Espíritu Santo es el don de profecía, en el sentido de que la persona sobre la que reposa contempla el pasado y el futuro. En el judaísmo, el Espíritu Santo (en hebreo: רוח הקודש, ruach ha-kodesh) se refiere a la fuerza, cualidad e influencia divina de Dios sobre el universo o sobre las criaturas de Dios, en contextos determinados. El término “espíritu santo” aparece tres veces en la Biblia hebrea: el Salmo 51 se refiere a “tu espíritu santo” (ruach kodshecha) [3] e Isaías se refiere dos veces a “su espíritu santo” (ruach kodsho).[4] El término ruach haqodesh se encuentra frecuentemente en la literatura talmúdica y midráshica. En algunos casos, significa inspiración profética, mientras que en otros se utiliza como una hipostatización o una metonimia de Dios. La comprensión rabínica del Espíritu Santo tiene un cierto grado de personificación, pero sigue siendo "una cualidad perteneciente a Dios, uno de sus atributos".[8] La idea de Dios como una dualidad o trinidad se considera Con la muerte de los últimos tres profetas (Hageo, Zacarías y Malaquías), el Espíritu Santo dejó de manifestarse en Israel, y sólo el Bat Kol quedó disponible para los sabios. El Espíritu Santo de Cristo Los evangelios sinópticos, por lo general, tienen menos que decir acerca del Espíritu Santo que el evangelio de Juan. El evangelio de Marcos es el que menos tiene que decir y menciona al Espíritu Santo sólo seis veces. Como todos los evangelios, Marcos destaca el bautismo por el Espíritu como el sello distintivo de Jesús. De hecho, ese es el punto culminante de los escritos de Marcos sobre el Espíritu Santo: que la obra de Cristo es superior y mejor precisamente porque bautiza en el Espíritu Santo, no sólo en agua. Lucas refleja lo que dice Marcos en el capítulo 24, versículo 49: “La “promesa del Padre” es el bautismo del Espíritu Santo”. 1 Juan 2:27 dice: “la unción que habéis recibido de él permanece en vosotros” (1 Juan 2:27). La metáfora del “bautismo con el Espíritu Santo” se convirtió en el “cristianismo” en un aspecto fundamental de “Cristo”. La metáfora toma la idea de la purificación del cuerpo humano a través del bautismo con agua y la extiende a la purificación del espíritu humano mediante el bautismo en el Espíritu Santo. Este ensayo sobre Jeremías se centra en el enfoque frecuente en la teología cristiana sobre la conciencia social (es decir, el pacto) y el activismo social, como en la justicia, etc. Agrego, por supuesto, que el Espíritu Santo es un aspecto importante de la profecía. Señalo que ver la profecía únicamente y completamente como una predicción disminuye la verdadera naturaleza de la profecía y la conciencia social como fuerza. George Barton; Cómo el exilio babilónico y Jeremías influyeron en el pensamiento y la teología judía: “La influencia del exilio babilónico se percibe en tres grandes esferas de la vida: (1) en la comprensión de la verdad religiosa; (2) en la organización externa de la vida religiosa; y (3) en las normas de la moral pública. Intentaremos tratar brevemente cada uno de estos puntos, pero antes de hacerlo es necesario decir algunas palabras con referencia a la naturaleza del exilio.” (INFLUENCIA DEL EXILIO BABILONICO EN LA RELIGIÓN DE ISRAEL, PROFESOR GEORGE A. BARTON, PH.D.) La Casa del Alfarero: La profecía de Jeremías sobre la Casa del Alfarero: Sentido de la situación histórica y formación de la conciencia social y colectiva Jeremías habla de la compulsión y coerción que sentía y que lo obligaba a hablar y actuar: “Si digo: No me acordaré más de él (Dios), ni hablaré más en su nombre, hay en mi corazón como un fuego ardiente metido en mis huesos; trabajo, y no puedo contenerlo.” (Jeremías 20:9) En la profecía de Jeremías estaban involucradas emociones profundas y presumiblemente también instintos sociales. A pesar de la persecución, Jeremías persiste en sus comportamientos. Sin embargo, Jeremías parece creer que Dios no lo haría pasar por lo que pasó, y se pregunta por qué, de hecho, está siendo sometido a persecución. Jeremías se queja de que Dios lo ha engañado y debido a eso “cada día soy objeto de escarnio, todos se burlan de mí” (Jeremías 20:7). Jeremías 18 El Señor dirigió esta palabra a Jeremías: 2 «Ve a casa del alfarero, y allí te daré mi mensaje». 3 Bajé a casa del alfarero y lo vi trabajando en el torno. 4 Pero la vasija de barro que estaba moldeando se le estropeó en las manos. El alfarero la moldeó en otra vasija y le dio la forma que mejor le pareció. 5 La palabra del Señor vino a mí, 6 y me dijo: «¿No puedo hacer contigo, Israel, lo mismo que hace este alfarero? —afirma el Señor—. Como el barro en la mano del alfarero, así eres tú en mi mano, Israel. 7 Si en algún momento anuncio que una nación o un reino van a ser arrancados, derribados y destruidos, 8 y si esa nación a la que advertí se arrepiente de su maldad, entonces me arrepentiré y no le infligiré el desastre que había planeado. 9 Y si en otro tiempo yo anuncio que una nación o un reino ha de ser edificado y plantado, 10 y si hace lo malo ante mis ojos y no me obedece, entonces reconsideraré el bien que había pensado hacerle. Nuevo paradigma y modelo: ¡Un caballo tirando de un carro con mercancías! Si damos un paso atrás y analizamos la profecía en un sentido más amplio –especialmente en términos de ciclos y propósitos históricos–, parece claro que, al final, lo que la profecía ha logrado a lo largo de la historia es producir influencias significativas en la manera en que algunas personas ven el mundo y afectar claramente la conciencia social y espiritual de muchas personas religiosas. Es decir, la profecía moldea la conciencia humana. Yo diría que se podría hacer una analogía entre un caballo que tira de un carro con mercancías y la profecía. Hay tres partes o aspectos que se abordan: el caballo que da energía, el carro o la narración y las mercancías o el mensaje o la Palabra de Dios. Paradigma de los carros de caballos y las mercancías En esta analogía, el caballo sería la profecía-predicción que energiza la profecía. Donald Kalsched, un erudito junguiano, observó acerca de los arquetipos, que en un sentido general se consideran predisposiciones actitudinales o conductuales en el inconsciente de la mente humana: "La energía arquetípica está profundamente arraigada en el inconsciente y es 'arcaica', primitiva y también 'típica'. Las energías y los afectos arquetípicos no son fácilmente asimilados por la mente consciente. Pueden ser luminosos u oscuros, angelicales o demoníacos, pero debido a que existen en forma cruda, sin mediación, tienden a ser abrumadores". Nancy Furlotti se hace eco de esa afirmación cuando dice: "El afecto emerge de los arquetipos, que son los principios ordenadores a priori de la naturaleza, el mundo y la psique. Cuando se activa un arquetipo, se pone en movimiento una energía que no se adhiere a las leyes de causalidad, o tiempo y espacio". (Trazando un hilo rojo: Sincronicidad y el Libro Rojo de Jung (2010), Psychological Perspectives, 53:4, 455-478) Las creencias y las ideas son muy reales e increíblemente poderosas y, como observan tanto James como Jung, el simbolismo religioso a menudo está sobrecargado de energía emocional. La idea del espíritu y la profecía como energía y fuerza es muy real, especialmente a la luz de una conciencia colectiva. El segundo aspecto o característica de la profecía sería la narración del profeta que sirvió como carro para transportar las mercancías –o el mensaje de la profecía. Cada libro de profecía y cada profeta cuenta una historia y presenta una narrativa. Como observó un psicólogo, las narraciones son la forma de conocimiento más antigua y más antigua, que se remonta sin lugar a dudas a millones de años atrás, cuando la especie humana descubrió por primera vez el fuego y se reunió en torno a él, lo que por supuesto condujo a la narración de historias. La psicología narrativa recién surgió por primera vez en la década de 1970; un concepto que desarrolló el psicólogo narrativo Dan P. McAdams es la idea de las narraciones empleadas como modelos de historias de vida que moldearon la identidad y desarrollaron la personalidad en estructuras sofisticadas. La historia de la vida y los esfuerzos del profeta, en este caso, sirvió como narrativas o historias que sirvieron para moldear el pensamiento espiritual y religioso, así como para dar forma a los conflictos culturales. Al igual que los mitos, las narraciones proféticas sirvieron como vehículo para transmitir realidades y verdades espirituales –que por supuesto eran las “mercancías” transportadas por el carro. La Casa del Alfarero: La profecía de Jeremías sobre la Casa del Alfarero - Sentido de la situación histórica y formación de la conciencia social y colectiva Jeremías habla de la compulsión y coerción que sentía y que lo obligaba a hablar y actuar: “Si digo: No me acordaré más de él (Dios), ni hablaré más en su nombre, hay en mi corazón como un fuego ardiente metido en mis huesos; trabajo, y no puedo contenerlo.” (Jeremías 20:9) En la profecía de Jeremías estaban involucradas emociones profundas y presumiblemente también instintos sociales. A pesar de la persecución, Jeremías persiste en sus comportamientos. Sin embargo, Jeremías parece creer que Dios no lo haría pasar por lo que pasó, y se pregunta por qué, de hecho, está siendo sometido a persecución. Jeremías se queja de que Dios lo ha engañado y debido a eso “cada día soy objeto de escarnio, todos se burlan de mí” (Jeremías 20:7). Jeremías 18 El Señor dirigió esta palabra a Jeremías: 2 «Ve a casa del alfarero, y allí te daré mi mensaje». 3 Bajé a casa del alfarero y lo vi trabajando en el torno. 4 Pero la vasija de barro que estaba moldeando se le estropeó en las manos. El alfarero la moldeó en otra vasija y le dio la forma que mejor le pareció. 5 La palabra del Señor vino a mí, 6 y me dijo: «¿No puedo hacer contigo, Israel, lo mismo que hace este alfarero? —afirma el Señor—. Como el barro en la mano del alfarero, así eres tú en mi mano, Israel. 7 Si en algún momento anuncio que una nación o un reino van a ser arrancados, derribados y destruidos, 8 y si esa nación a la que advertí se arrepiente de su maldad, entonces me arrepentiré y no le infligiré el desastre que había planeado. 9 Y si en otro tiempo yo anuncio que una nación o un reino ha de ser edificado y plantado, 10 y si hace lo malo ante mis ojos y no me obedece, entonces reconsideraré el bien que había pensado hacerle. Lo que Jeremías presenta aquí es una visión de fuerzas poderosas (Dios) que cambiarán y darán forma al pueblo judío y a su fe. Desde cierta perspectiva, como mostraré más adelante, la Profecía de la Casa del Alfarero de Jeremías –esta visión de fuerzas enormes (Dios) que afectarían y darían forma a la nación judía resultó ser una de sus profecías más fructíferas. Para ponerlo en perspectiva, destacaría el hecho de que, si uno da un paso atrás y observa la profecía en un sentido más amplio, especialmente en términos de ciclos históricos y propósitos en general, parece que –desde la distancia– lo que la profecía a menudo ha logrado y realizado “históricamente” es producir influencias significativas en las visiones del mundo de las personas y, en el judaísmo y el cristianismo, ha dado forma a la conciencia social y espiritual de muchas personas religiosas. Es decir, la profecía da forma a la conciencia humana. Yo diría que se podría hacer una analogía entre un caballo que tira de un carro con mercancías en su interior y la profecía. Hay tres partes o aspectos que se abordan: el caballo-energizador, el carro o la narrativa y las mercancías o el mensaje o la Palabra de Dios. La profecía como conciencia social George Barton, PhD: “Los desastres y el dolor obligan a un alma o a una nación a buscar de nuevo los fundamentos de la vida. Los tiempos de dolor son, por consiguiente, tiempos de crecimiento religioso. El exilio babilónico no fue una excepción. De hecho, la influencia de este exilio sobre la religión de Israel fue enorme. Esto se debió en parte al hecho de que el exilio fue el acontecimiento externo necesario para cristalizar los resultados de las influencias proféticas que habían estado actuando durante mucho tiempo, pero también se debió en parte a la profundización y clarificación de la percepción religiosa que traen consigo el desastre y el dolor”. George Barton explica: “La influencia del exilio babilónico es perceptible en tres grandes esferas de la vida: (1) en la comprensión de la verdad religiosa; (2) en la organización externa de la vida religiosa; y (3) en las normas de la moral pública. Intentaremos tratar brevemente cada uno de estos puntos, pero antes de hacerlo son necesarias algunas palabras con referencia a la naturaleza del exilio”. (INFLUENCIA DEL EXILIO BABILONICO EN LA RELIGIÓN DE ISRAEL, PROFESOR GEORGE A. BARTON, PH.D.) Así que, aquí Barton, que se hace eco de varios eruditos claramente, y afirma claramente que la profecía de Jeremías, combinada con el sufrimiento y el dolor del exilio, cambió beneficiosamente la teología y la cosmovisión del judaísmo. Un punto muy destacado De la descripción que hace Jeremías del impulso –y la compulsión– que lo llevó a hablar la Palabra de Dios, parecería evidente que estaban en juego emociones profundas y poderosos instintos espirituales. Por lo tanto, se podría concluir que la previsión y la profecía, hasta cierto punto, podrían considerarse en términos de un instinto relacionado con el grupo, y la Palabra de Dios parece ser también una expresión de un instinto social, ya que promueve los conceptos de justicia, las necesidades de los oprimidos y los débiles, así como la rectitud. Jeremías es la ilustración perfecta de cómo la profecía cambió la conciencia humana. Conclusiones sobre Jeremías Debo decir que, en mi opinión, Jeremías hizo exactamente lo que se suponía que debía hacer. Proporcionó liderazgo y orientación. Y proporcionó un marco de lo que ocurriría en el futuro. Poner reparos en el hecho de que Jeremías no anotó el número preciso de años en el exilio sería, en mi opinión, como criticar a Jeremías por tener los zapatos desatados. Que yo sepa, nadie ha predicho nunca la fecha exacta de un acontecimiento, excepto quizás el asesinato de César, sobre el que hay cierto debate histórico. Como observó el erudito bíblico Thompson, “si lo consideramos [el número setenta] como un símbolo de “muchos” (Jueces 1:7; 8:14; 1 Samuel 6:19; 2 Samuel 24:15; Salmo 90:10; etc.), servirá al propósito que Jeremías probablemente pretendía” (p. 514). 58 años se traduce para mí como un “largo tiempo” y Jeremías tenía razón: fue un largo tiempo. Lo que me impresiona es que Jeremías no sólo sabía que el exilio no terminaría pronto, sino que se puso de pie y "desafió" a los falsos profetas. Mi argumento es que la profecía es una narrativa y que en esta profecía en particular, Jeremías creó una narrativa que, al final, funcionó muy bien para moldear la conciencia y el futuro. En mi opinión, Jeremías hizo su trabajo, muy bien en realidad. La forma en que miras las cosas es la fuerza más poderosa que moldea tu vida. El poeta y teólogo irlandés John O'Donohue 1. «¡Pocas personas tienen imaginación para la realidad!» – Goethe Johann Wolfgang (von) Goethe (1749 - 1832), poeta, dramaturgo, novelista, científico y estadista alemán, parece profetizar con precisión la revolución científica de la mecánica cuántica y el entrelazamiento cuántico (en el que el “giro” de las partículas subatómicas está sincronizado –a velocidades más rápidas que la velocidad de la luz– 2. Niels Bohr, físico danés y pionero de la física cuántica, afirmó que "Si la mecánica cuántica no te ha impactado profundamente, es que aún no la has entendido. Todo lo que llamamos real está hecho de cosas que no pueden considerarse reales". Esto sugeriría que es necesaria una reevaluación de nuestra comprensión del mundo, del universo y, por supuesto, de la Verdad; un universo necesario. 3. El futuro causó el pasado. Profesor Truscott El profesor Truscott concluyó que el experimento demostró que “un evento futuro hace que el fotón decida su pasado”. (Experimento confirma la rareza de la teoría cuántica, Science Daily, 27 de mayo de 2015, Universidad Nacional de Australia) Resumen del experimento: La extraña naturaleza de la realidad, tal como la plantea la teoría cuántica, ha sobrevivido a otra prueba: los científicos han llevado a cabo un famoso experimento que ha demostrado que la realidad no existe hasta que se la mide. Los físicos han llevado a cabo el experimento mental de elección retardada de John Wheeler, que implica que un objeto en movimiento tiene la opción de actuar como una partícula o como una onda. El grupo invirtió el experimento original de Wheeler y utilizó átomos de helio dispersados por la luz. Si uno decide creer que el átomo realmente siguió un camino o caminos particulares, entonces tiene que aceptar que una medición futura está afectando el pasado del átomo, dijo Truscott. .... Entonces, la forma que tomaría después de pasar por la primera rejilla dependía de si la segunda rejilla se colocaba después. Por lo tanto, si continuaba como una partícula o se transformaba en una onda no se decidía hasta que ya había tenido lugar un evento futuro. El tiempo iba hacia atrás. La causa y el efecto parecen estar invertidos. El futuro causó el pasado. La flecha del tiempo parecía funcionar al revés. 4. Stephen Hawking: Einstein y los viajes en el tiempo “Los viajes en el tiempo solían considerarse pura ciencia ficción, pero la teoría general de la relatividad de Einstein permite la posibilidad de que pudiéramos deformar tanto el espacio-tiempo que podríamos viajar en un cohete y regresar antes de partir. Preámbulo de “Profecía”: Definición de profecía según Marriam-Webster Para ponerlo en perspectiva, hay puntos de vista diversos y conflictivos sobre la profecía, y la situación parece muy difícil de resolver porque la definición aceptada de profecía excluye una comprensión teológica común. 1: una expresión inspirada de un profeta 2: la función o vocación de un profeta (específicamente: la declaración inspirada de la voluntad y el propósito divinos) 3: una predicción de algo que vendrá (4:) A esta definición de profecía, hay que añadir la profecía como activismo y promoción de la justicia social, un tema común y muy relevante entre los líderes y teólogos cristianos. Mi argumento es que la “profecía” es en parte una fuerza del Espíritu Santo – o desde un punto de vista psicológico, una fuerza en la conciencia social-colectiva. La conciencia social es orden social: Perspectiva en la profecía: congregación y conciencia social El ideal de los profetas no es una iglesia o congregación de creyentes adoradores, sino una comunidad, sociedad o estado de hombres y mujeres como Dios que viven en amor y verdad juntos bajo el Mesías como rey, que está lleno del espíritu de Dios, ejerciendo justicia y juicio hacia los pobres y desamparados (Isaías 9:1-7; I1:1-5). Declaración de Independencia de los Estados Unidos: “Sostenemos como evidentes estas verdades: que todos los hombres son creados iguales; que son dotados por su Creador de ciertos derechos inalienables; que entre ellos están la vida, la libertad y la búsqueda de la felicidad”. Gran parte de la conciencia humana gira en torno a ideales: lo que está bien y lo que está mal. Como observó Hume hace siglos, hay una clara diferencia entre el “deber” y el “es”, y lo que está bien y lo que está mal está más allá de la investigación científica. Siglos después, Einstein también confirmó ese hecho. Jung señaló que los símbolos, en sí mismos y por sí mismos, están fuera de los procesos cognitivos. Como observa el Dr. Stephen Farra: “Nuestros modelos son nuestra realidad, pero los modelos no son la realidad. LOS PROFETAS DEL ANTIGUO TESTAMENTO COMO REFORMADORES SOCIALES. Por el REV. GEO. STIBITZ, Filadelfia, Pensilvania. Comunidad cristiana El ideal de los profetas no es una iglesia o congregación de creyentes que adoran, sino una comunidad, sociedad o estado de hombres y mujeres como Dios que viven juntos en amor y verdad bajo el Mesías como rey, que está lleno del espíritu de Dios, ejerciendo justicia y juicio hacia los pobres y desamparados (Isaías 9:1-7; 11:1-5)… La piedad es carácter, y el carácter no está en las cosas, sino que es el producto del esfuerzo personal, por favorable que sea el entorno. Por lo tanto, los profetas exigieron de todos un esfuerzo honesto y enérgico para hacer realidad el reino divino e ideal en este mundo… Rechazan una adoración que no da frutos en la esfera social…” LOS PROFETAS DEL ANTIGUO TESTAMENTO COMO REFORMADORES SOCIALES. Por el REV. GEO. STIBITZ, Filadelfia, Pa. p.26 Los verdaderos profetas expusieron a los falsos ( Isaías 9:15), y los mostraron como indulgentes consigo mismos, cobardes, venales, clamando una falsa paz (Isaías 56:1-2; Miqueas 3:5, II); pero sólo a los verdaderos profetas les quedó la ingrata tarea de decir una verdad desagradable a un pueblo que amaba que le rascaran los oídos (Miqueas 3:8-II). En cuanto a las virtudes exigidas, no sólo se implica en todos los casos lo contrario de los pecados anteriores, sino que se expresa de múltiples maneras. Sin entrar en detalles, basta con llamar la atención sobre las virtudes fundamentales de justicia, misericordia y humildad exigidas por Miqueas (6:8): "¿Qué pide el Señor de ti: sólo practicar la justicia, amar la misericordia y humillarte ante tu Dios?" y por Amós (5:24): "Corra el juicio como las aguas y la justicia como un torrente impetuoso". El ideal de los profetas no es una iglesia o congregación de creyentes que adoran, sino una comunidad, sociedad o estado de Dios, como hombres y mujeres que viven juntos en amor y verdad bajo el Mesías como rey, que está lleno del espíritu de Dios, que ejerce justicia y juicio hacia los pobres y desamparados (Isaías 9:1-7; 11:1-5). La paz universal reinará suprema (Isaías 2:6-01), cada persona vil será conocida por su nombre correcto (Isaías 32:5; y cf. 26:1-10; caps. 56-66). En cuanto al hogar de este reino ideal de los profetas (¿y podemos decir de la Biblia en su conjunto?), es una tierra. Es esta tierra, y no tan radicalmente diferente de lo que es físicamente ahora como a veces pensamos. Si eliminamos el pecado y sus consecuencias generalizadas, ¿quién sabe hasta qué punto este mundo material cambiaría para mejor? (Cf. Is 2, 1-10; Rm 8, 8-25; Ap 21, 1-5.) p.27 La piedad es carácter, y el carácter no está en las cosas, sino que es el producto del esfuerzo personal , por favorable que sea el entorno. Por eso los profetas exigieron de todos un esfuerzo honesto y enérgico para hacer realidad el reino divino e ideal en este mundo... Rechazan una adoración que no da frutos en la esfera social, pero insisten en la religión genuina de Jehová como la única raíz y causa de tales frutos... Si ahora preguntamos qué remedio sugieren los profetas para los males sociales, encontramos que la respuesta es una fe verdadera y viva en Dios que obra por el amor hacia el prójimo”. Eso, a primera vista, parecería abogar por un tipo de conciencia social . Tenemos aquí, pues, a escritores que desde ochocientos a mil años antes de Cristo exigían unánimemente, como poder purificador y plástico de la sociedad, la verdadera y desinteresada devoción del hombre al Dios supremo, primero, y, segundo, a sus semejantes.... La profecía como justicia social: “La justicia social y los profetas” de Walter J. Houston: Extracto del artículo de Walter Houston que se centra en la justicia social como un aspecto vital de la profecía “¡Que corra la justicia como las aguas!” (Amós 5:24). Magníficas palabras, pero ¿qué significan? Lo que el profeta Amós quiere decir con ellas lo podemos deducir de las injusticias que ataca. Las personas a las que denuncia se llevan su tajada del duro trabajo de los pobres (Amós 5:11), los tratan con desprecio y aceptan sobornos. Cuando venden trigo, manipulan las balanzas y la moneda (Amós 8:5). Siempre son los pobres sus víctimas. Estos explotadores despiadados no tienen nombre, pero es evidente que tienen riqueza y poder. Su hogar es Samaria, la capital del reino de Israel del siglo VIII a. C. (Amós 3:9, Amós 4:1, Amós 6:1). Amós muestra a Dios exigiéndoles justicia en lugar de adoración: “Aborrezco, desprecio vuestras fiestas… Pero corra la justicia como las aguas, y la justicia como impetuoso torrente” (Amós 5:21-24). Walter J. Houston, "La justicia social y los profetas", np [citado el 20 de abril de 2022]. En línea: https://www.bibleodyssey.org:443/en/passages/related-articles/social-justice-and-the-prophets La pregunta que planteo aquí es la siguiente: ¿considerar la profecía como una forma de predecir el futuro es una característica fundamental de la profecía, ya que promueve la justicia social e influye en la conciencia social y la cultura? Es decir, ¿qué cree usted que sería más importante para Dios: la exactitud de la predicción o la justicia social? Quiero decir, si Dios hubiera querido hacer predicciones, podría haber contratado a un taquígrafo. Parecería fácilmente evidente que la “comunidad” y la “conciencia social” son fundamentales para la profecía. Nuevo paradigma profético: el profeta Jeremías y su exilio de setenta años ¿Dios pone profetas en el mundo “única y exclusivamente” para hacer predicciones? Profecía - Introducción Aunque no soy un erudito religioso, el único escrito sobre la función de la profecía como tema en sí mismo sería el argumento de Spinoza de que los profetas como Moisés son “ejemplares”, que se definen como “una persona o cosa que sirve como ejemplo típico o modelo excelente”. Mi argumento es que la profecía es a la vez un mensaje y una narración o historia. Además, parecería bastante evidente que entre el mensaje y la narración las profecías moldean la conciencia humana, que a su vez moldea el futuro, por así decirlo, ya que la forma en que pensamos y actuamos determinaría en gran medida el futuro. Por supuesto, en cualquier buena historia un héroe o un ejemplo es esencial. El profeta Jeremías El profeta Jeremías (“Jeremías” significa Yahvé establece) vivió en Judá, el reino del sur de Judá aproximadamente desde 627-586 a.C. Jeremías fecha el comienzo de su ministerio (627 a.C.) cuando tuvo su visión de la rama de almendro y el caldero que se inclinaba que transmitía el mensaje de una amenaza del “¡enemigo del norte!”. Un comentario interesante sobre la primera profecía de Jeremías sería que hay un juego de palabras de la palabra hebrea para almendra que tiene sus raíces en la palabra hebrea para “observar” y el comentario de Jeremías de que Dios estaba “observando”. Otro matiz importante de la primera profecía es que Jeremías habla de Dios preguntándole a Jeremías qué vio, lo que tiene un significado completamente diferente de un “profeta que baja de la montaña y hace “proclamaciones o pronunciamientos”. A Jeremías se le llama a menudo el Profeta Llorón porque vivió y fue testigo de la destrucción de Jerusalén y del Templo. Jeremías el luchador Jeremías se enojó mucho con el pueblo judío y con su país, Judá, por lo que despertó en él un resentimiento y una animosidad muy amargos, e incluso se llegó a tramar un complot para matarlo, en el que incluso su familia parecía tener un papel. “Su impopularidad aumentó, y le atrajo burlas, ostracismo y maldiciones (15:10-11, 17; 17:15; 20:7)” (p. 101 del libro de Jeremías). A menudo, Jeremías clamaba por justicia contra estas personas que lo lastimaban y obstaculizaban su misión. Al final, estaba muy amargado, y después de la destrucción generalizada de Judá (confirmada por los arqueólogos), fue llevado a la fuerza a Egipto para escapar de la ira de los “superpatriotas” judíos que querían venganza porque Jeremías se había pronunciado en contra de los líderes judíos. Sin lugar a dudas, el profeta Jeremías era un luchador. En una “exhibición profética” pública, Jeremías rompió una vasija de barro en la puerta de Jerusalén hecha de fragmentos para simbolizar cómo el pueblo judío sería quebrantado por Dios, de la misma manera que Jeremías rompió la vasija de barro. En otra “exhibición profética” pública, Jeremías reveló sus profecías condenando las prácticas judías de adoración de ídolos en su “Sermón del Templo”. Por profetizar, Jeremías fue humillado públicamente por el sacerdote principal, sometido a juicio público después de su Sermón del Templo y, justo antes de la caída de Jerusalén ante los babilonios, arrojado a un pozo en un calabozo y dejado morir. Es crucial entender la profecía de Jeremías que el “mensaje” de Jeremías cambió (lo que también cambió la “narrativa”) de uno de judíos que incurrieron en la ira de Dios debido a su infidelidad al alejarse de los Caminos de Dios y adorar ídolos, a un mensaje de reconciliación y esperanza. Jeremías 32:36-37: 36 "Ustedes dicen acerca de esta ciudad: 'A espada, a hambre y a pestilencia será entregada en manos del rey de Babilonia'; pero así dice el Señor, el Dios de Israel: 37 Ciertamente los reuniré de todas las tierras a las cuales los desterré en mi furor y en mi gran ira; los haré volver a este lugar y los haré vivir seguros. La profecía del exilio de setenta años Cabe señalar que el primer ataque y deportación babilónico ocurrió en 597 a. C. En un esfuerzo por convencer al pueblo de Judá de que Babilonia era ahora su nuevo amo, comenzaron un proceso de forzar al exilio a los residentes clave, ya en 605 a. C. Más deportaciones tuvieron lugar en años posteriores, culminando con la destrucción total de Jerusalén y el Templo en 586 a. C. Jeremías habló dos veces sobre el tiempo que los judíos deportados permanecerían en el exilio. La primera referencia está en Jeremías 25:11, que parece ser parte de un resumen (Jeremías 25:1-14). Jeremías 25:13 dice: "Y toda esta tierra será una desolación y un desierto, y estas naciones servirán al rey de Babilonia durante setenta años". Como mencioné antes, las excavaciones de los arqueólogos han demostrado que durante ese período histórico en particular, numerosas ciudades de Judá fueron de hecho destruidas y hubo una destrucción generalizada. El cautiverio judío terminó en el año 539 a. C., cuando Ciro, líder de los persas y los medos, conquistó Babilonia y puso fin a su imperio. Ciro luego dio a los judíos cautivos la libertad de regresar a su patria. John A. Thompson, el erudito australiano del Antiguo Testamento y arqueólogo bíblico, observó en su voluminoso libro sobre Jeremías que los diferentes eruditos calculan el número de años del exilio histórico de diferentes maneras. Por ejemplo, un método de cálculo toma el número de años transcurridos entre la caída de la capital asiria en el 612 a. C. y la caída de Babilonia en el 539 a. C., lo que da un total de setenta y tres. Eso está muy cerca de los setenta años profetizados por Jeremías, aunque, como señala Thompson, no es “exacto” (p. 514). Sin embargo, a primera vista, el propio exilio debería ser el indicador, ya que Jeremías se dirige a los judíos en su profecía, por lo que cualquier análisis debe dirigirse a la situación de los judíos y no a la de los asirios o babilonios. Para los judíos, el exilio abarcó desde la primera derrota de Judá con la captura de Jerusalén y la deportación de un número sustancial de importantes líderes y artesanos judíos en el año 597 a. C. hasta el edicto de liberación de los judíos emitido por Ciro en el año 538, lo que da un total de 59 años. Para entender el mensaje y la narrativa de la profecía de Jeremías es crucial comprender que al comienzo del exilio, los “falsos profetas” profetizaban a los judíos exiliados que su redención estaba a la vuelta de la esquina y que muy pronto regresarían a casa. Estoy seguro de que, como Jeremías sabía que estaban totalmente equivocados, se habría indignado, especialmente porque produciría malos frutos, por así decirlo. Eso parecería ser una psicología realmente mala: decirle a la gente que algo sucederá pronto y luego que no suceda podría ser bastante destructivo para la moral del pueblo. Entonces, Jeremías tomó una postura y se mantuvo firme y profetizó que los judíos regresarían a su patria en setenta años. El mensaje de Jeremías a los judíos exiliados fue, esencialmente, “asentarse en que la redención tardaría en llegar, pero que la redención y la reconciliación realmente se llevarían a cabo”. Posdata: Una encrucijada: una perspectiva histórica contemporánea Cuando la muerte nacional (cultural y de estilo de vida) amenaza “Se ha creado un mundo cada vez más mecanicista, fragmentado y descontextualizado … que refleja, creo, la acción sin oposición de un hemisferio izquierdo disfuncional”. — Iain McGilchrist Prefacio: Como dato informativo, quisiera destacar que el suceso del 11 de septiembre, según varios “relatos de expertos”, generó una gran cantidad de experiencias precognitivas documentadas. Investigación para ponerlo en perspectiva: “Los trágicos acontecimientos del 11 de septiembre atrajeron una oleada de casos a la atención de los laboratorios de parapsicología. Los casos iban desde sueños dramáticos de aviones estrellándose o explotando hasta los ejemplos más frecuentes de desviaciones inusuales de las rutinas normales que terminaron salvando la vida de alguien ”. (Encuentros en las fronteras del tiempo: preguntas planteadas por experiencias humanas anómalas, Richard S. Broughton) Históricamente, esto es inaudito, sin precedentes; no hay ninguna previsión histórica documentada, ninguna experiencia precognitiva de terrorismo. Hay como ocho advertencias documentadas, previsiones de asesinatos, pero ninguna de terrorismo. La implicación es que algo ha cambiado en la conciencia humana. He realizado estudios extensos de literatura profética y psíquica. He estudiado el oráculo de Delfos, el Antiguo Testamento, así como a Nostradamus. Gran parte de las profecías y predicciones del Oráculo de Delfos y de Nostradamus son ambiguas, por lo que están sujetas a diversas interpretaciones. El número de "predicciones" directas es extremadamente limitado y tal vez sumen hasta una docena. Revisé más de 900 cuartetos de Nostradamus y, utilizando algunas "reglas" de sentido común, encontré solo un puñado que realmente predecía una acción específica acompañada de uno o dos detalles específicos. Ahora bien, si bien hay una serie de profecías algo sorprendentes en el Antiguo Testamento, como las interpretaciones de los sueños de José, gran parte de las profecías del Antiguo Testamento, en cierto sentido, carecen de algunos detalles específicos. Tim Callahan señala que la profecía de Ezequiel sobre la caída y destrucción total de Tiro por los babilonios no sucedió en la historia exactamente como está escrito en la profecía de Ezequiel. Los babilonios en realidad no capturaron a Tiro y en realidad no cayó hasta que llegó Alejandro Magno. En definitiva, cuando se comparan todas las predicciones y profecías de los dos mil años anteriores a la Primera Guerra Mundial con lo que ha ocurrido desde entonces, la comparación es perfecta. En primer lugar, si bien Jeane Dixon es en realidad una psíquica indocumentada, hizo que su biógrafo "verificara" las dos predicciones, lo que, en mi opinión, es estadísticamente significativo porque son inusuales. Edgar Cayce demostró la primera "percepción no local" o visión remota documentada, como señala Stephen Schwartz. En todas las cosas, hay que separar el trigo de la paja. Eso sería especialmente cierto en el caso de Edgar Cayce. Cuando Edgar Cayce hacía predicciones para hacer predicciones, tenía una alta tasa de fracaso, al igual que Jeane Dixon y Nostradamus. Cuando Cayce daba lecturas para el personal de las fuerzas armadas de los EE. UU., le fue bastante bien en las preguntas sobre cuándo terminaría la guerra (la Segunda Guerra Mundial). Edgar Cayce también tuvo ocho curas documentadas (de aproximadamente 100 casos) de epilépticos, algo inaudito en esa época sin medicación. Luego está Theresa Caputo, la médium de Long Island, una médium psíquica contemporánea que aparece en la televisión y que se pone en contacto con los espíritus de los seres queridos que han fallecido y, al hacerlo, ayuda a sus sujetos a cerrar el ciclo y a sentirse cómodos. La mayoría de las veces, los sujetos de sus demostraciones le agradecen profusa y profundamente por la sensación de cierre y alivio que han obtenido. Si asignamos la probabilidad de que ocurra cada una de las verbalizaciones de Theresa Caputo de información trascendental que "recibió", que según todas las apariencias solo podría parecer que provenía del ser querido fallecido del sujeto, como 1 en 10, entonces solo diez piezas de información del "ser querido fallecido" darían como resultado probabilidades generales de que ocurran de una en diez mil millones. La gente se deja atrapar por las abstracciones. Una amiga de mi hermana fue a una de las demostraciones de Caputo y terminó pensando que era totalmente un engaño porque cometió errores. Me encuentro con el estereotipo desadaptativo de que los psíquicos tienen que ser "absolutamente perfectos" con bastante frecuencia. La gente comete errores, eso es lo que hace la gente. Además de eso, existe la visión remota. Wikipedia afirma: “La visión remota (VR) es la práctica de buscar impresiones sobre un sujeto distante o invisible, supuestamente percibiéndolo con la mente. [1] Por lo general, se espera que un visor remoto proporcione información sobre un objeto, evento, persona o ubicación que está oculto a la vista física y separado a cierta distancia. [2] ”Los físicos Russell Targ, Harold Puthoff y Stephen Schwartz han realizado experimentos. En los EE. UU. hay cientos de miles de seguidores de la visión remota, muchos de los cuales afirman haber tenido experiencias de visión remota ellos mismos. Luego hay diversas experiencias documentadas como un artista que dibujó tres imágenes clarividentes en el Dr. Phil. De manzanas a manzanas En este análisis, el requisito previo es comparar manzanas con manzanas (independientemente de la cuestión de si existe o no la psi), nada más. Cuando uno compara las experiencias psíquicas espirituales documentadas con éxito ahora y en los últimos cien años (en comparación con los dos mil años anteriores de experiencias psíquicas espirituales documentadas, no hay comparación), es una imagen muy cruda de un negro muy oscuro contra un blanco muy blanco. En cuanto a las profecías, el Antiguo Testamento es bastante confiable. Además, en el Oráculo de Delfos, un centro intelectual, había numerosos historiadores, por lo que su registro también podría considerarse bastante confiable. El mundo se ha puesto patas arriba y al revés. Existe un consenso entre los científicos de que la especie humana sigue evolucionando y adaptándose. En los últimos 300 años ha habido revoluciones científicas, tecnológicas, socioeconómicas, sociales y políticas radicales y dramáticas. El medio ambiente ha cambiado: el psicólogo social Gergen escribió un libro llamado "El yo saturado" que expone todos los cambios. En la década de 1900, el automóvil revolucionó la movilidad. La radio y la televisión aumentaron la comunicación y el contenido de la comunicación. Luego están los Blackberry, Face Book; YouTube, Twitter, Internet, el correo electrónico, los mensajes de texto, etc., han aumentado en el pasado muy reciente el número de personas con las que nos comunicamos y el tipo de comunicación (más anónima, en su mayoría sin interacción de persona a persona). Todo lo relacionado con la comunicación con los demás ha cambiado drásticamente. Creo que sería razonable pensar que el gran aumento de las interacciones entre humanos alterará drásticamente los patrones de comportamiento de las personas, y probablemente no para mejor. Un científico afirma que el número de personas que el cerebro humano es capaz de manejar es de aproximadamente 40 o 50. Hay demasiadas opciones, demasiados modelos a seguir; la sociedad se ha vuelto, en cierto sentido, simplemente demasiado para la mente humana, por lo que Gergen titula su libro "El yo saturado". Si la sociedad es demasiado, uno podría esperar un comportamiento más errático. En ese sentido, yo destacaría que parecería una verdad evidente que la “sociedad” no podría siquiera existir sin la “conciencia social”. Sin embargo, cuando le pregunté a una estudiante de psicología si había oído hablar alguna vez de la “conciencia social”, respondió: “¡No!”. La definición de religión en cinco partes “universalmente aceptada” (según Chernus) de Geertz no incluye ni la comunidad ni el “espíritu” en ese sentido. Sin embargo, cualquier evaluación objetiva o razonable de la religión destacaría las características de las religiones como grupos o comunidades como características increíblemente salientes. También parecería una conclusión ineludible que las “enseñanzas” de las religiones albergarían –al ser normas– una conciencia social. En psicología social, la “norma” desde Allport en 1927 es que “¡No hay psicología de grupos!”. Nuevo enfoque: Espiritualidad práctica-creativa versus "¡La espiritualidad es irreal!" “No le preguntamos a la vida cuál es el sentido de la vida. La vida nos pregunta cuál es el sentido de tu vida. Y la vida exige nuestra respuesta.” Víctor Frankl: 1. WR Miller, CE Thoresen “Una base filosófica para esta perspectiva es el materialismo, la creencia de que no hay nada que estudiar porque la espiritualidad es intangible y está más allá de los sentidos”. 2. La crítica revisada por pares de 2018, respaldada por 4 psicólogos ( es decir, el Dr. H. Koenig), refuta la máxima materialista y la identifica como la falacia definista (términos cargados). Explicación: si tomamos el concepto de "muerte", que es "intangible y está más allá de los sentidos", entonces "la muerte debe ser un producto de nuestra imaginación". 3.+ Falacia de Allport (psicología social, 1927) "No existe psicología de grupos" = abstracción desconectada con "patriotismo" - una refutación obvia + conciertos de rock, protestas... “Los conceptos crean ídolos; sólo el asombro comprende algo. La gente se mata por los ídolos. ¡El asombro nos hace caer de rodillas!” San Gregorio de Nisa Es evidente que la espiritualidad está enredada en abstracciones: poderes, lo sobrenatural-irreal, magia, bola de cristal, etc. Dr. S. Farra “Buen artículo breve: La falta de creencia en el "libre albedrío" conduce rutinariamente a una sensación de falta de sentido, desesperación y comportamiento personal poco ético. Nuestros paradigmas son nuestra forma de abordar la Realidad, pero No son la Realidad. Como sugiere C. Peck, Jr., ¡nos estamos perdiendo en nuestras propias abstracciones!” Fundamentos 1. McGilChrist, M Sherif, Kant afirma que el "contexto del mundo real" es vital: las personas son la única fuente de contexto del mundo real para las creencias espirituales y religiosas . 2. K Gergen: "¡El conocimiento adecuado refleja las realidades del mundo real!" - "¡Entender algo, ya sea que seamos conscientes de ello o no, depende de elegir un modelo!" I McGilChrist Método científico aristotélico 1. Recopilar datos 2. Categorizar los datos 3. Analizar la información 4. Sacar conclusiones Nuevo enfoque creativo pragmático “¡La espiritualidad es una predisposición humana natural! Es más primaria que la religión institucional y concierne al sentido de conexión de una persona consigo misma, con los demás y con el mundo”. K. Bishop, B. Hyde - A. Killin: “Los instrumentos musicales más antiguos conocidos datan de hace 40.000 años…” 1. Espiritualidad musical - Ser social: "La música es una parte fundamental de nuestra evolución - y funcional porque facilita el "contacto humano" y nuestro "ser social" - J Schulkin, G Raglan; la 'musicalidad' es una propiedad de las comunidades más que de los individuos" I Cross 2. Espiritualidad y compasión: Saslow “La espiritualidad se asociaba especialmente con tener una identidad espiritual, haber tenido experiencias trascendentes y tender a orar… …los participantes espirituales … tienden a sentir compasión… vínculo entre la espiritualidad y una compasión superior…” & Sprecher + Fehr: correlación entre espiritualidad y compasión & principio de V. Frankl: “los seres humanos tienen un núcleo espiritual con una necesidad innata de significado…” 3. Curación espiritual en el duelo: Easterling: “... las personas parecen afrontar mejor la situación si pueden "actualizar" sus experiencias espirituales en tiempos de crisis y J Parker 4. Espiritualidad relacional - yo espiritual: “Hay y Nye: la espiritualidad implica una conciencia profunda de la relación que uno tiene con uno mismo y con todo lo que es distinto a uno mismo”. a. Kapwa-loob filipino y normas prosociales: “Kapwa es el reconocimiento de una identidad compartida, un yo interior, compartido con los demás – pertenencia-conciencia social: JD Espiritu, M Zosa, R Ileto, J Reyes, Mercado, Jose De Mesa ... b. Tejido de sueños: T'boli-Bla'an T'nalak Los sueños como fuente de inspiración divina: T'boli Be Lang Dulay, creó más de 100 diseños T'nalak diferentes. c. “Las relaciones humanas con el mundo natural” como creencias espirituales de los cazadores recolectores del Ártico en los espíritus animales (Erica Hill) – conciencia relacional-social 5. Espiritualidad infantil “Las experiencias anómalas pueden catalizar la autocuración en niños y jóvenes”. Donna Thomas +D. Scott 6. Espiritualidad artística: el 20 por ciento de los estadounidenses recurre a los “medios, las artes y la cultura” como su principal medio de experiencia y expresión espiritual... 7. Poesía y profecía: “El profeta es un poeta. Lo que los poetas conocen como inspiración poética, los profetas lo llaman revelación divina” – Heschel 8. Dra. Ingela Visuri: Espiritualidad y “El caso del autismo de alto funcionamiento”: “experiencias sensoriales inexplicables” El Dr. S. Neal (JHU) dijo que ella [la psiquiatría] no tenía formación en personas que tienen experiencias espirituales. Del capítulo de Park y Paloutzian "Experiencias místicas, espirituales y religiosas": sinopsis como lista corta de APA "experiencias anómalas, alucinaciones, experiencias cercanas a la muerte, de vidas pasadas, místicas y paranormales" (sin nada sobre "personas" que tienen experiencias). JE Kennedy: "Muy poca investigación se ha dirigido a investigar los efectos generales" en las personas Dr. Visuri: "Hay una diferencia entre analizar experiencias e investigar a las personas". Perspectiva personal: Sinopsis – biografía de 40 años de experiencias psíquicas y espirituales personales Preámbulo: Como filósofo español Ortega Gasset, yo soy “yo” y mis circunstancias. ¡Los profetas probablemente no serían diferentes! Los profetas no trataron al hombre como un átomo, sino como parte de un organismo social, un miembro vivo de un cuerpo vivo. Su gran y única misión era curar este cuerpo cuando estaba enfermo (Isaías 1:6), advertirle contra la disolución venidera y llevarlo de nuevo a los caminos que conducen a la perfección en Dios (Jeremías 6:6). Por eso, siempre eran más numerosos cuando amenazaba la muerte de una nación. (LOS PROFETAS DEL ANTIGUO TESTAMENTO COMO REFORMADORES SOCIALES. Por el REV. GEO. STIBITZ,) “Se ha creado un mundo cada vez más mecanicista, fragmentado y descontextualizado … que refleja, creo, la acción sin oposición de un hemisferio izquierdo disfuncional”. — Iain McGilchrist Cuando la muerte nacional amenaza: conductas antisociales en Estados Unidos 1. Durante los últimos 3 años ha habido más de 73 tiroteos en escuelas de Estados Unidos cada año. 2. CDC: Las tasas de suicidio aumentaron aproximadamente un 36% entre 2000 y 2021. 3. Más de 610 tiroteos masivos por año durante los últimos cuatro años. 4. Según el Washington Post, los crímenes de odio alcanzaron un máximo histórico en 2021: 826 filipinos se declararon víctimas de crímenes de odio. 5. La política de Trump de separar deliberadamente a los niños de sus madres para castigarlos por inmigrar En un artículo reciente sobre la candidatura de Trump para la reelección, Trump afirmó que intentará restablecer la política de separar a los niños de sus madres. “Más de 5.500 niños, incluidos bebés, fueron retirados y cientos aún no han sido reunidos hasta agosto de 2022”. (Extracto de Wikipedia) 6. Los ataques a profesores han aumentado drásticamente, no sólo en Estados Unidos sino en todo el mundo. 7. Las agresiones a los trabajadores sanitarios han aumentado exponencialmente: también es un problema mundial. 8. epidemia (aumento del 25%) de narcisismo en los países occidentales (Twenge, etc. ). 9. Mención especial merece la campaña cristiana Antisocial No Mask Madness. Los estadounidenses representan el 4% de la población mundial. Sin embargo, representan el 20,6% de los muertos en el mundo. Los análisis del número de muertes innecesarias en comparación con otros países varían de 50.000 a 100.000. 10. La sentencia de la Corte Suprema sobre el aborto se basa en una falacia descaradamente obvia: una premisa falsa : literalmente, argumenta que el aborto no era legal porque la palabra "aborto" no está en la Constitución. Extracto de la sentencia Sinopsis-biografía: Más de 40 años de experiencias psíquicas y espirituales personales "Sostenemos que Roe y Casey deben ser revocados. La Constitución no hace referencia al aborto, y ningún derecho de ese tipo está protegido implícitamente por ninguna disposición constitucional, incluida aquella en la que los defensores de Roe y Casey se basan principalmente ahora: la cláusula del debido proceso de la Decimocuarta Enmienda". Bueno, sí ... la mitad del mundo moderno no está en la constitución: energía nuclear, aviones, automóviles. Es una falacia flagrante, una premisa falsa. Además, el argumento de la Corte Suprema de que el cuerpo de una mujer no tiene relevancia constitucional es una tontería. Fue un trabajo de desprestigio político. El bastión de la "Verdad y la Justicia" que utiliza una falacia superficial y obvia es un acto antisocial porque muchos estadounidenses están perdiendo la fe en la "justicia" o el trato justo. Comentario: Un análisis indicó que en los Estados Unidos se producen cincuenta y siete veces más tiroteos en las escuelas que en toda Europa en conjunto. La tasa de suicidios en los Estados Unidos ha aumentado un 36% desde el año 2000 y, con un 14,2 por mil, es más del doble de la tasa de suicidios en Filipinas. Además, si bien las agresiones a los profesores son un problema mundial, en los Estados Unidos son una epidemia. En Filipinas, las agresiones físicas a los profesores son poco frecuentes. Si bien es cierto que existen varias causas subyacentes distintas, cuando un “presidente” y líderes cristianos extremistas de alto rango “modelan” el racismo, el odio y las conductas antisociales, no debería sorprender a nadie que Estados Unidos tenga más problemas de conductas antisociales que otras sociedades. Dicho esto, no se puede considerar el problema de los tiroteos en las escuelas de manera aislada de otras conductas antisociales, como las agresiones a los maestros o a los trabajadores de la salud, que son un problema generalizado en el mundo. El factor ideológico: asesinatos con cuchillo en jardines de infancia y escuelas primarias de China Creencias razonables: categorizar experiencias inusuales como inusuales. Lo que mucha gente no entiende es que los estudios muestran sistemáticamente que entre un tercio y la mitad de las personas tienen experiencias y, como observan Park y Paloutzian, existe una "normalidad" en las experiencias psíquicas espirituales. Además, las personas, en A veces, pierden el sentido común y a menudo se pierden en abstracciones. El sentido común dictaría que el cerebro procesa las experiencias inusuales como "inusuales". Es bastante sorprendente... ¿no? Cuando las personas se sumergen en abstracciones, a menudo pierden de vista la comprensión del sentido común. y buen juicio. Estudios y experimentos han demostrado que el proceso de "categorización" es un proceso muy importante en la mente humana y que el proceso de categorización es bien conocido y probado en psicología. William James continúa diciendo que las experiencias religiosas y espirituales crean y generan un "sentido de realidad" (p. 48). Jung dijo más o menos exactamente lo mismo: que las experiencias de un individuo dan forma a la realidad de una persona. El consenso de síntesis de Viktor Frankl, Carl Jung y William James, expresado simplemente es que "el espíritu, los procesos espirituales y las creencias religiosas crean significado, un sentido de la realidad y, en última instancia, Realidad y Verdad". En la antología, Meaning in Positive and Existential Psychology (2014), Paul Wong, observa: "Frankl considera que la búsqueda de significado surge de la naturaleza espiritual de uno. William James enfatiza en su obra clásica, publicada originalmente en 1902, The Varieties of Religious Experiences: "Ellas [las experiencias espirituales] determinan nuestra actitud vital [sentido de la realidad] tan decisivamente como la actitud vital de los amantes está determinada por el sentido habitual,..." Jung observó, en Collected Works (CW8: 648 -1968 revisado) que "La vida y el espíritu son dos poderes o necesidades entre los que se coloca el hombre. El espíritu da sentido a su vida y la posibilidad de su mayor desarrollo. Perspectiva: casi todas mis experiencias encajarían fácilmente en una categoría paralela a las llamadas de alarma de los animales. Jean MacPhail, investigadora, autora de A Spiral Life y ex investigadora de neuropatología en la Universidad de Harvard, observa: "¡Mis experiencias son muy singulares!", en parte porque se relacionan con eventos externos a mí, además de ser coherentes con interpretaciones razonables (todas como percepciones de amenazas a grupos), además de estar relativamente bien documentadas. Esto encaja con los resultados de los experimentos de precognición de Daryl Bem, que demostraron una correlación con las motivaciones "instintivas" (es decir, el sexo). La evidencia reciente de numerosas percepciones documentadas de amenazas relacionadas con el 11 de septiembre muestra que las “percepciones de amenazas” son un factor muy destacado, así como la “visibilidad” (política y socio-religiosa) es un factor muy importante en la “precognición”. En todas mis experiencias, solo un puñado de percepciones podrían identificarse claramente como “precognitivas”. De hecho, cuando me senté recientemente y revisé mis experiencias, una gran proporción podría decirse que eran percepciones relacionadas con personas “alienadas”, una clara indicación de que la telepatía era integral. Por lo tanto, cuestionaría la legitimidad de la idea de la “precognición pura”, por así decirlo (especialmente a la luz de la conciencia colectiva). 1. Sueños: Tengo cuatro sueños documentados y dos sueños no documentados, todos con interpretaciones coherentes y razonables que enumero aquí: (1) un sueño sobre Pakistán y la guerra nuclear. (2) Un sueño-percepción híbrido: "Etiqueta" precognitiva (una etiqueta sería una acción central más uno o dos detalles) del terrorista "incel" en Canadá a fines de abril de 2018. (3) Sueño sobre Libia (26-2-2019), (4) Sincronicidad con el ataque de Estrasburgo, Francia - sueño (19-9-20) + indocumentado (5) Sueño de Dudayev (6) Fredericksburg 2. Experiencias conscientes: Destaca las percepciones de vigilia (1) Mi reciente correo electrónico del 30 de octubre de 2020 al agente del FBI McElwee advertía sobre una amenaza de "terrorismo doméstico" refiriéndose a una "bomba" como arma, que está relacionada, por supuesto, con el atentado de Nashville el día de Navidad de 2020 (2) Una advertencia muy breve (por teléfono) al FBI antes del intento de asesinato del presidente Reagan (3) Llamé a la CIA antes del 11 de septiembre (4) La advertencia de 1981, What a nightmare, es una categoría aparte: la advertencia muy detallada, específica y notariada al FBI el 18 de octubre de 1981 de un ataque inminente por parte del entonces activo grupo terrorista Weathermen. Los detalles [precisos] son: grupo - con dinero, fabricación de bombas, dinero, mujeres, 22 personas reunidas, Nueva York, muerte, así como la identificación del manifiesto de los terroristas Weathermen bajo el título "pesadilla". Como dato informativo, "fabricación" fue muy preciso: los terroristas tenían planes y materiales para fabricar bombas en su apartamento, pero ninguna bomba real. El elemento "22 personas reunidas" también es increíblemente preciso, ya que hubo un tiroteo entre los Weathermen y la fuerza policial de Nyack que, curiosamente, según informó el New York Times, tenía 22 miembros en su fuerza policial. Lo que hace que mi “¡Qué pesadilla!” sea notable es que la última línea incluye la “parábola de la semilla de mostaza” que, en mi opinión, parece ser en realidad una “visión divina”. La parábola de la semilla de mostaza encaja perfectamente con la síntesis-consenso de Viktor Frankl, Carl Jung, William James y Emile Durkheim que afirma inequívocamente que el “espíritu” [los procesos espirituales] crean significado y, en relación con la parábola, “metafóricamente” las semillas de mostaza crean crecimiento y producen una maravillosa planta de semilla de mostaza, en paralelo con “el espíritu es verdad” (Juan 5:6). Reflexiones: A. La experiencia puede ser una excelente maestra. Aquí hay algunos principios importantes que aprendí de mis experiencias en 1981, de psíquicos espirituales relativamente bien documentados y con interpretaciones consistentemente razonables. En mi opinión, mis experiencias personales sirvieron principalmente como una función para desencadenar una búsqueda y un cuestionamiento para ser honesto. 1. Como explica JE Kennedy, los estudios muestran que aproximadamente el 45% de las personas tienen una reacción inicial de miedo. Esa fue la mía. Como a muchos, mi experiencia me resultó aterradora, principalmente porque era algo desconocido y mi “mente no tenía forma” de organizar la experiencia. Las dudas y los miedos alimentaron un ciclo de dudas y ansiedades. Una noche, en Ann Arbor, según recuerdo, me pasé dos pasos de la raya, pero me di cuenta. Una epifanía que he tenido –compartida por un gran número de líderes cristianos– es que la Verdad Absoluta [Dios] está más allá de la comprensión, que la experiencia es acausal y está más allá de la comprensión. Ese es un factor importante para evaluar la profecía. Reducir lo divino a la existencia como una predicción no sólo es irreal, sino que degrada a Dios y a lo divino también. 2. A principios de 1981, me enfrenté a la cuestión del propósito de la profecía. Me habían dicho que debía escribir predicciones. Eso era algo muy importante en 1981, y es una pregunta que se planteó en la primera línea de mi advertencia certificada ante el FBI el 18 de octubre de 1981. La pregunta que me hice fue: ¿tiene algún sentido biológico, psicológico o incluso espiritual hacer predicciones para hacer predicciones? La conclusión a la que llegué es que el propósito y la motivación son fundamentales. Es decir, el "propósito" es fundamental para la profecía -y la espiritualidad- especialmente a la luz de "El Espíritu es la Verdad" (Juan 5:6). La importancia de la motivación es muy coherente con las creencias espirituales de las personas con las que he trabajado. Cuando se cuestiona a las "personas espirituales", en muchos casos las creencias espirituales no son sólo una motivación sino una fuente muy profunda de inspiración. Históricamente, después de decenas de miles de años de creencias espirituales y religiosas (aunque increíblemente no sea en el ámbito académico), la espiritualidad y la religiosidad serían claramente un poderoso impulso y motivación. 3. He pensado intensamente sobre la espiritualidad y las experiencias espirituales trascendentales. Como señaló San Gregorio de Nisa, sólo los “puros de corazón” “ven” a Dios. En mi opinión, está claro que hay espíritu en el interior y espíritu trascendental. Y sin espíritu en el interior no puede haber ninguna conexión real con el espíritu trascendental. Una analogía adecuada sería la de la experiencia espiritual como la flor y el significado, el propósito y la creatividad que se producen como el fruto. 4. Abraham Heschel (1907 – 1972), un filósofo y teólogo judío “importante”: En su libro Los profetas, Heschel cita a NK Chadwick: “En todas partes el don de la profecía es inseparable de la inspiración divina. En todas partes esta inspiración conlleva conocimiento, ya sea del pasado, en forma de historia y genealogía; del presente oculto en forma de información científica; y del futuro en forma de enunciados proféticos en sentido estricto… Invariablemente encontramos que… su estado de ánimo [del poeta] es exaltado y alejado de su existencia normal…” (p. 482 – 483)

Propesiya ni Jeremias Kapag nagbabanta ang pambansang kamatayan, Tao - bahagi ng isang panlipunang organismo espirituwal-relihiyosong paniniwala = kaayusan sa lipunan-moral

By Charles E Peck jr • November 11, 2024
Ang Hula ni Jeremias: Mga Propeta sa Lumang Tipan = Kapag ang Pambansang Kamatayan ay nagbabanta at ang Tao, hindi bilang isang atom, ngunit bilang isang bahagi ng isang panlipunang organismo (Stibitz) + espirituwal -relihiyosong paniniwala bilang "social-moral order (R Reyes) Prophecy bilang Social Justice & propesiya bilang mga aral (salita ng Diyos), + Propesiya bilang Puwersa Preamble: Propesiya Noon vs ngayon: 1. “Ang propesiya ng Bibliya o propesiya sa Bibliya ay binubuo ng mga sipi ng Bibliya na sinasabing nagpapakita ng mga komunikasyon mula sa Diyos sa mga tao sa pamamagitan ng mga propeta. Karaniwang itinuturing ng mga Kristiyano na ang mga propeta sa Bibliya ay nakatanggap ng mga paghahayag mula sa Diyos.” (Wikipedia) 2. Ang propesiya ng teolohiko ay isang hula ng mga kaganapan sa hinaharap na pinaniniwalaang inspirasyon ng Diyos at ipinaalam sa isang propeta ng isang supernatural na nilalang. Ang salitang "propesiya" ay nagmula sa salitang Griyego na prophēteia , na nangangahulugang "kaloob ng pagbibigay-kahulugan sa kalooban ng Diyos". Ang "Supernatural Swindle": Ang salitang "supernatural" ay lumilitaw nang tatlong beses sa mga Ebanghelyo - hindi isang beses ang salitang ginamit ni Jesu-Kristo. Ang salitang "supernatural" ay isang materyalistang termino na walang kahulugan at nagbibigay ng kahulugan na ganap na naiiba sa anyo ng mga ebanghelyo tulad ng mahika, kapangyarihan, hula ng bolang kristal. atbp. Maikling buod kung paano inilalarawan ni Kristo ang Banal na Espiritu: Ang mga sinoptikong Ebanghelyo, sa pangkalahatan ay may mas kaunting sinasabi tungkol sa Banal na Espiritu kaysa kay Juan. Ang Ebanghelyo ni Marcos ay may pinakamaliit na sinasabi na binanggit ang Banal na espiritu ng anim na beses lamang. Tulad ng lahat ng Ebanghelyo, itinampok ni Marcos ang bautismo at lalo na ang bautismo kay Jesus. Sa katunayan, iyon ang highlight ng isinulat ni Marcos tungkol sa Banal na espiritu – na ang gawain ni Kristo ay mas mataas at mas tiyak dahil siya ay nagbibinyag sa Banal na Espiritu, hindi lamang sa tubig. Mabilis na mga halimbawa: Apocalipsis (Lucas 2:26), ginabayan (Lucas 2:27), binyag (3 kasama ang Lucas 3:27), pagalingin ang mga bagbag na puso (Lucas 4:18), pagbawi ng paningin (Tulad ng 4:18), pagtuturo (Tulad ng 12:11-12), bigyan ng kapangyarihan (Lucas 24:49) maghintay (Lucas 24:49) Bautismo (Juan 3:5), malaya tulad ng hangin (Juan 3:8). Buhay (Juan 6:63), tubig na buhay (Juan7:37-39). Mang-aaliw (“tagapamagitan, mang-aaliw, tagapagtanggol”) (Juan 14:16). Hindi nakikita, hindi kilala, dayuhan sa mundo (Juan 14:17). Banal na Mang-aaliw (Juan 14 v.18). tingnan si Hesus (14:19). buhay muling pagkabuhay Si Jesus ay nabubuhay (Juan 14:19). muling pagkabuhay Buhay si Jesus (Juan 14:19) Mang-aaliw (Juan 15:26). Siya ang Espiritu ng katotohanan (Juan 15:26). Dapat tayong “maghintay” hanggang sa matanggap natin Siya (v.49). Para sa pananaw na ipinakita ng isang pag-aaral habang ang pagiging relihiyoso ay bumaba nang malaki sa mga kabataan sa England, nagkaroon ng pagtaas sa mga paniniwala sa buhay pagkatapos ng kamatayan. Irish Prophecy vs Oracle of Delphi Mga Pagkakaiba sa Kultura na May Kaugnayan sa Espirituwalidad at Propesiya TULAD ng naobserbahan 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 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) Lumilitaw kaagad na ang konsepto ng crystal ball perception ay nagmula sa kulturang Griyego at partikular ang Oracle of Delphi model. Bilang paghirang ng informaiton, ang orihinal na salitang Hebreo (yada) para sa kaalaman ay may "malapit at personal" na konteksto dito - lalo na sa konteksto ni Yahweh. Sinasalamin ng Kristiyanismo ang pilosopiyang Griyego at ang kadahilanang iyon ay lumilitaw na nagbago sa oryentasyon ng mga Kristiyano. Halimbawa, ang mga taga-Corinto (Mga Regalo) ay gumawa ng pagkakaiba sa pagitan ng karunungan at kaalaman. Paunang Salita: ANG mga propeta ay nakipag-ugnayan sa tao, hindi bilang isang atom, kundi bilang isang bahagi ng isang sosyal na organismo, isang buhay na miyembro ng isang buhay na katawan. Bilang Pilosopo ng Espanyol na si Ortega Gasset - Ako ay "ako" at ang aking mga kalagayan. Ang mga propeta ay malamang na hindi naiiba! ANG mga propeta ay makitungo sa tao, hindi bilang isang atom, kundi bilang isang bahagi ng isang sosyal na organismo, isang buhay na miyembro ng isang buhay na katawan. Ang pagalingin ang katawan na ito kapag may karamdaman (Isa. I:6), upang bigyan ito ng babala laban sa darating na pagkawasak, at ibalik ito sa mga landas na patungo sa pagiging perpekto sa Diyos, ang kanilang dakila at tanging misyon (Jer. 6:6). Kaya naman, palagi silang mas marami kapag nagbabanta ang pambansang kamatayan. Bago ang pagbagsak ng Samaria at ang pagbagsak ng Jerusalem nakita natin silang nagtatrabaho sa pinakamaraming bilang at may pinakamalaking lakas. (ANG MGA PROPETA NG LUMANG TIPAN BILANG MGA SOCIAL REFORMERS. Ni REV. GEO. STIBITZ,) Jeremias at Judah: Ang katimugang kaharian ng Juda ay bumagsak sa panahon ng propetang ministeryo ni Jeremias (586 BC), na binantaan sa loob ng maraming taon ng mga panlabas na kapangyarihan—una ang Asiria at Ehipto at pagkatapos ay ang kanilang mga mananakop, ang Babylon. Natagpuan ni Jeremias ang kanyang sarili na nakikipag-usap sa isang bansang nagtutulak sa paghatol mula sa Diyos. Modernong pananaw: Bilang isang punto ng impormasyon, bibigyang-diin ko na ang 9/11 na kaganapan - ayon sa ilang "mga ekspertong account" - ay nakabuo ng malaking bilang ng mga dokumentadong karanasan sa pagkilala. Pananaliksik para sa pananaw: "Ang mga kalunus-lunos na kaganapan ng 9/11 ay nagdala ng maraming mga kaso sa atensyon ng mga laboratoryo ng parapsychology. Ang mga kaso ay mula sa mga dramatikong panaginip ng pag-crash o pagsabog ng mga eroplano hanggang sa mas madalas na mga halimbawa ng hindi pangkaraniwang pag-alis mula sa mga normal na gawain na nagligtas sa buhay ng isang tao." (Encounters at the Frontiers of Time: Questions Raised by Anomalous Human Experiences Richard S. Broughton) Sa kasaysayan, ito ay hindi pa naririnig – hindi pa naganap – walang dokumentadong historical foresight – precognitive na karanasan ng terorismo – zero. Mayroong walong dokumentadong babala - mga pananaw sa mga assassinations - ngunit wala sa terorismo. Ang implikasyon ay may nagbago sa kamalayan ng tao. "Ang isang lalong mekanikal, pira-piraso, decontextualized na mundo,... ay dumating, na sumasalamin, naniniwala ako, ang walang kalaban-laban na pagkilos ng isang dysfunctional na kaliwang hemisphere." — Iain McGilchrist Historical Social Consciousness at Social-Moral Order "Ang tao, hindi bilang isang atom, ngunit bilang isang bahagi ng isang panlipunang organismo, isang buhay na miyembro ng isang buhay na katawan" Ang mga paniniwalang espirituwal-relihiyoso bilang kamalayang panlipunan at kaayusan sa lipunan-moral Ang social perception-consciousness ay panlipunang kaayusan: Ramon Reyes highlights the unifying aspect of spirituality in prehistoric Philippine society and early human society: "Sa kabuuan, panlipunan at moral na kaayusan ay sumasaklaw sa mga buhay na patay ang mga diyos at mga espiritu." Iyan ang espirituwal at relihiyosong paniniwala ng mga sinaunang lipunan ng tao na nilikha at pinanatili ang isang panlipunang kamalayan - isang panlipunan-moral na kaayusan. Makikita mo sa mitolohiya ni Zeus na ang parehong prinsipyo ay naaangkop. Inilarawan ni Zeus ang batas at kaayusan, karunungan, mabuting pakikitungo at panunumpa - lahat ng prosocial values. Sinusuportahan ng pananaliksik ni Ramon Reyes ang argumento ni Durkheim: “Sa katunayan, ang buong kaayusan ng lipunan ng Ifugao, kabilang ang mga praktikal na paraan ng pamumuhay, mga institusyong panlipunan at mga tuntunin, moralidad at lahat ng iba pa, ay bumubuo ng isang unitaryong sistema; at ito ay tinitingnan bilang isang relihiyosong kababalaghan ng supernatural na pinagmulan. Naglalarawan ng isang halimbawa ng prehistoric Filipino world-view na ito, sabi ng isang antropologo,. . . “Sa pagtrato sa kapaligiran bilang panlipunan, ang mga tao ay binibigyan ng maayos na pagpapaliwanag ng 'natural' na mga phenomena. Sa kabuuan, ang isang panlipunan at moral na kaayusan ay sumasaklaw sa mga buhay, mga patay, mga diyos at mga espiritu, at ang kabuuang kapaligiran.” Mga alamat bilang simbolikong mapa ng kamalayang panlipunan Ang mga espirituwal na paniniwala ng sinaunang Griyego - partikular si Zeus - bilang isang kamalayan sa lipunan at kaayusan ng panlipunang moral. Si Zeus bilang simbolo ay "Ang nagtatag ng kapangyarihan ng hari, ng batas at ng kaayusan, kung saan si Dice, Themis at Nemesis ang kanyang mga katulong. Sa parehong dahilan ay pinoprotektahan niya ang kapulungan ng mga tao ( agoraios ), ang mga pulong ng konseho ( boulaios ), at habang siya ay namumuno sa buong estado, gayundin sa bawat bahay at pamilya. Binantayan din niya ang kabanalan ng panunumpa ( horkios ), ang batas ng mabuting pakikitungo ( xenios ), at mga protektadong suppliant. Pinaghiganti niya ang mga napinsala, at pinarusahan ang mga nakagawa ng krimen, dahil minamasdan niya ang mga ginagawa at pagdurusa ng lahat ng tao.” Sa The Elementary Forms of the Religious Life, unang inilathala noong 1912, si Emile Durkheim, isang founding father of sociology, ay nagsabi na "Ang relihiyon ay isang pinag-isang sistema ng mga paniniwala at gawain na may kaugnayan sa mga sagradong bagay, ibig sabihin, mga bagay na inihiwalay at ipinagbabawal—mga paniniwala. at mga gawaing nagbubuklod sa isang pamayanang moral na tinatawag na Simbahan, lahat ng sumusunod sa kanila.” Ipinagtanggol nina Paloutzian at Park (p. 12), "ang relihiyon at espiritwalidad ay higit o hindi gaanong magkakaugnay, kultural na elaborated na mga sistema ng kahulugan na naka-embed at nakuha sa pamamagitan ng mga panlipunang relasyon at mga institusyong matatagpuan sa kumplikadong natural at binuo na mga kapaligiran." Paunang Salita: Ruach Hakodesh Ang lahat ng mga Propeta ay nagsalita "sa Banal na Espiritu"; at ang pinaka-katangian na tanda ng presensya ng Banal na Espiritu ay ang kaloob ng propesiya, sa diwa na ang taong kinalulugaran nito ay minamasdan ang nakaraan at ang hinaharap. Sa Hudaismo, ang Espiritu Santo (Hebreo: רוח הקודש, ruach ha-kodesh) ay tumutukoy sa banal na puwersa, kalidad, at impluwensya ng Diyos sa sansinukob o sa mga nilalang ng Diyos, sa mga ibinigay na konteksto. Ang terminong "banal na espiritu" ay lumilitaw nang tatlong beses sa Hebreong Bibliya: Ang Awit 51 ay tumutukoy sa "Iyong banal na espiritu" (ruach kodshecha) [3] at si Isaias ay dalawang beses na tumutukoy sa "Kanyang banal na espiritu" (ruach kodsho).[4] Ang terminong ruach haqodesh ay madalas na matatagpuan sa talmudic at midrashic na panitikan. Sa ilang mga kaso, ito ay nagpapahiwatig ng makahulang inspirasyon, habang sa iba ito ay ginagamit bilang isang hypostatization o isang metonym para sa Diyos. Ang rabinikal na pag-unawa sa Banal na Espiritu ay may isang tiyak na antas ng personipikasyon, ngunit ito ay nananatili, "isang katangiang pagmamay-ari ng Diyos, isa sa kanyang mga katangian".[8] Ang ideya ng Diyos bilang isang duality o trinity ay isinasaalang-alang Sa pagkamatay ng huling tatlong propeta (Haggai, Zacarias, at Malakias), ang Banal na Espiritu ay tumigil sa pagpapakita ng sarili sa Israel, at tanging ang Bat Kol ang nananatiling magagamit ng mga pantas. Ang Banal na Espiritu ni Kristo Ang mga sinoptikong Ebanghelyo, sa pangkalahatan ay may mas kaunting sinasabi tungkol sa Banal na Espiritu kaysa sa ebanghelyo ni Juan. Ang Ebanghelyo ni Marcos ay may pinakamaliit na sasabihin at binanggit ang Banal na espiritu ng anim na beses lamang. Tulad ng lahat ng Ebanghelyo, itinampok ni Marcos ang bautismo ng espiritu bilang tanda ni Jesus. Sa katunayan, iyon ang highlight ng isinulat ni Marcos tungkol sa Banal na espiritu – na ang gawain ni Kristo ay mas mataas at mas tiyak dahil siya ay nagbibinyag sa Banal na Espiritu, hindi lamang sa tubig. Sinasalamin ni Lucas ang sinabi ni Marcos sa Kabanata 24 bersikulo 49: Ang "pangako ng Ama" ay ang bautismo ng Banal na Espiritu." Sinasabi ng 1 Juan 2:27 na "ang pagpapahid na iyong tinanggap sa kanya ay nananatili sa iyo" (1 Juan 2:27). Ang metapora para sa "bautismo sa Banal na Espiritu" ay naging isang mahalagang aspeto ng "Kristo" sa "Kristiyanismo." Ang metapora ay kinuha ang ideya ng paglilinis ng katawan ng tao sa pamamagitan ng bautismo sa tubig at pinalawak ito sa paglilinis ng espiritu ng tao sa pamamagitan ng bautismo sa Banal na Espiritu. Ang sanaysay na ito tungkol kay Jeremiah ay nakasentro sa madalas na pagtuon sa teolohiyang Kristiyano sa kamalayang panlipunan (ibig sabihin, tipan) at aktibismo sa lipunan - tulad ng sa hustisya, atbp. Idinagdag ko - siyempre - na ang Banal na Espiritu bilang isang mahalagang aspeto ng propesiya. Itinuturo ko na ang pagtingin sa propesiya lamang at ganap bilang isang hula ay nakakabawas sa tunay na katangian ng propesiya - at panlipunang kamalayan bilang puwersa. George Barton; Paano naiimpluwensyahan ng Babylonian Exile at Jeremiah ang pag-iisip at teolohiya ng mga Hudyo: “Ang impluwensya ng pagkatapon sa Babylonian ay makikita sa tatlong dakilang larangan ng buhay: (I) sa pagkaunawa sa katotohanan ng relihiyon; (2) sa panlabas na organisasyon ng relihiyosong buhay; at (3) sa mga pamantayan ng pampublikong moral. Sisikapin nating maikli na talakayin ang bawat isa sa mga puntong ito, ngunit bago gawin ito, kailangan muna ng ilang salita na may kinalaman sa likas na katangian ng pagkakatapon dito." (IMPLUWENSYA NG BABYLONIAN EXILE SA RELIHIYON NG ISRAEL, PROPESOR GEORGE A. BARTON, PH .D.) The Potter's House: Jeremiah's Potter's House Prophecy -Historical Situation Sense, & Shaping Social-Collective Consciousness Binanggit ni Jeremias ang tungkol sa pamimilit at pamimilit na nadama niya na nag-udyok sa kanya na magsalita at kumilos: “Kung sasabihin kong, “Hindi ko na siya babanggitin (ang Diyos), o magsasalita pa sa kaniyang pangalan, mayroong sa aking puso na parang nagniningas. apoy na nakakulong sa aking mga buto, at ako ay pagod sa pagpigil nito, at hindi ko magagawa.” (Jeremias 20:9) Sa hula ni Jeremias ay nasasangkot ang malalim na damdamin at malamang na mga likas na hilig sa lipunan. Sa kabila ng pag-uusig, nagpatuloy si Jeremias sa kanyang pag-uugali. Gayunpaman, waring naniniwala si Jeremias na hindi siya pagdudusahan ng Diyos sa kanyang pinagdaanan, at nagtatanong kung bakit siya, sa katunayan, ay napapailalim sa pag-uusig. Si Jeremias ay nagrereklamo na nilinlang siya ng Diyos at dahil doon "Ako ay nasa kakutyaan araw-araw, lahat ay tinutuya ako" (Jeremias 20:7) Jeremias: “18 Ito ang salita na dumating kay Jeremias mula sa Panginoon: 2 Bumaba ka sa bahay ng magpapalayok, at doon ko ibibigay sa iyo ang aking mensahe. 3 Kaya't bumaba ako sa bahay ng magpapalayok, at nakita ko siyang gumagawa sa gulong. 4 Ngunit ang palayok na kanyang hinuhubog mula sa putik ay nasira sa kanyang mga kamay; kaya, ang magpapalayok ay nabuo ito sa isa pang palayok, na hinuhubog ito na tila pinakamainam sa kanya. 5 Nang magkagayo'y dumating sa akin ang salita ng Panginoon. 6 Sinabi niya, “Hindi ko ba magagawa sa iyo, Israel, ang gaya ng ginagawa nitong magpapalayok?” sabi ng Panginoon. “Tulad ng putik sa kamay ng magpapalayok, gayon ka sa aking kamay, Israel. 7 Kung sa anumang oras ay ipahayag ko na ang isang bansa o kaharian ay bubunutin, gibain at wawasakin, 8 at kung ang bansang iyon na aking binalaan ay magsisi sa kanyang kasamaan, kung gayon ay magsisisi ako at hindi ko idudulot sa kanya ang kapahamakan na aking binalak. 9 At kung sa ibang pagkakataon ay ipahayag ko na ang isang bansa o kaharian ay itatayo at itatanim, 10 at kung ito ay gumawa ng masama sa aking paningin at hindi sumunod sa akin, kung gayon ay muling isasaalang-alang ko ang kabutihang inilaan kong gawin para dito. ” Bagong Paradigm at Modelo: Horse Drawing ng Cart na may mga Goods sa loob nito! Kung ang isa ay umatras at titingnan ang propesiya sa isang mas malaking kahulugan - lalo na sa mga tuntunin ng makasaysayang mga siklo at layunin, tila malinaw na, sa huli, kung ano ang propesiya ay madalas na nagagawa sa kasaysayan ay upang makabuo ng makabuluhang impluwensya sa paraan ng pagtingin ng ilang tao sa mundo at malinaw na nakaapekto sa panlipunan at espirituwal na kamalayan ng maraming relihiyosong tao. Ibig sabihin, hinuhubog ng propesiya ang kamalayan ng tao. Gusto kong magtaltalan na ang isang pagkakatulad ay maaaring gawin sa pagitan ng isang kabayo na gumuhit ng isang cart na may mga kalakal sa loob nito at propesiya. May tatlong bahagi o aspeto na tinutugunan – ang horse-energizer, ang kariton o ang salaysay, at ang mga kalakal o ang mensahe o Salita ng Diyos. Horse-Cart-Goods Paradigm Sa pagkakatulad na ito, ang kabayo ay ang hula-hula na nagpapasigla sa propesiya. Donald Kalsched, isang iskolar ng Jungian, ang obserbasyon tungkol sa mga archetypes, na sa pangkalahatang paraan ay tinitingnan bilang attitudinal o behavioral predispositions sa walang malay na pag-iisip ng tao, na "Archetypal energy ay nakaugat nang malalim sa unconscious at ito ay 'archaic', primitive, at pati na rin ang 'typical' na mga enerhiya at epekto ay hindi madaling makuha ng may malay na pag-iisip. Maaari silang maging maliwanag o madilim, mala-anghel o mala-demonyo, ngunit dahil sila ay umiiral sa hilaw, hindi napapagitnaan na anyo ay may posibilidad na maging sobrang lakas. Nancy Furlotti echoes that statement when she said, " Ang epekto ay lumalabas mula sa mga archetypes, na kung saan ay ang isang priori ordering prinsipyo ng kalikasan, mundo, at psyche. Kapag ang archetype ay isinaaktibo, ang enerhiya ay inilalagay sa paggalaw na hindi sumusunod sa mga batas. ng sanhi, o oras at espasyo." (Tracing a Red Thread: Synchronicity and Jung's Red Book:(2010), Psychological Perspectives, 53:4, 455-478) Ang mga paniniwala at ideya ay totoong-totoo at hindi kapani-paniwalang makapangyarihan at gaya ng pagmamasid nina James at Jung, ang simbolismo ng relihiyon ay kadalasang pinahihintulutan ng emosyonal na enerhiya. Ang ideya ng espiritu at propesiya bilang enerhiya at puwersa ay tunay na totoo, lalo na sa liwanag ng isang kolektibong kamalayan. Ang pangalawang aspeto o katangian ng propesiya ay ang salaysay ng propeta na nagsisilbing kariton upang dalhin ang mga kalakal - o mensahe ng propesiya. Bawat aklat ng propesiya at bawat propeta ay nagsasabi ng isang kuwento at naglalahad ng isang salaysay. Gaya ng naobserbahan ng isang psychologist, ang mga salaysay ay ang pinakaluma ang pinakaluma at pinaka sinaunang anyo ng kaalaman, na nagmula nang walang pag-aalinlangan sa milyun-milyong taon na ang nakalilipas nang unang natuklasan ng mga tao ang apoy at nagtipon sa paligid, na siyempre ay humantong sa pagkukuwento. Ang narrative psychology ay unang lumitaw noong 1970's isang konsepto na binuo ng narrative psychologist na si Dan P. McAdams ay ang ideya ng mga salaysay na ginamit bilang mga modelo ng kwento ng buhay na humubog sa pagkakakilanlan at bumuo ng personalidad sa mga sopistikadong istruktura. Ang kuwento ng buhay at mga pagsisikap ng propeta, sa kasong ito, ay nagsilbing mga salaysay o mga kuwento na nagsilbi upang hubugin ang espirituwal at relihiyosong pag-iisip gayundin ang paglalagay ng anyo sa mga salungatan sa kultura. Tulad ng mga alamat, ang mga salaysay ng propeta ay nagsilbing isang sasakyan upang ihatid ang mga espirituwal na katotohanan at katotohanan - na siyempre ay ang "mga kalakal" na dala ng kariton. The Potter's House: Jeremiah's Potter's House Prophecy - Historical Situation Sense, & Shaping Social-Collective Consciousness Binanggit ni Jeremias ang tungkol sa pamimilit at pamimilit na nadama niya na nag-udyok sa kanya na magsalita at kumilos: “Kung sasabihin kong, “Hindi ko na siya babanggitin (ang Diyos), o magsasalita pa sa kaniyang pangalan, mayroong sa aking puso na parang nagniningas. apoy na nakakulong sa aking mga buto, at ako ay pagod sa pagpigil nito, at hindi ko magagawa.” (Jeremias 20:9) Sa hula ni Jeremias ay nasasangkot ang malalim na damdamin at malamang na mga likas na hilig sa lipunan. Sa kabila ng pag-uusig, nagpatuloy si Jeremias sa kanyang pag-uugali. Gayunpaman, waring naniniwala si Jeremias na hindi siya pagdudusahan ng Diyos sa kanyang pinagdaanan, at nagtatanong kung bakit siya, sa katunayan, ay napapailalim sa pag-uusig. Si Jeremias ay nagrereklamo na nilinlang siya ng Diyos at dahil doon "Ako ay nasa kakutyaan araw-araw, lahat ay tinutuya ako" (Jeremias 20:7) Jeremias: “18 Ito ang salita na dumating kay Jeremias mula sa Panginoon: 2 Bumaba ka sa bahay ng magpapalayok, at doon ko ibibigay sa iyo ang aking mensahe. 3 Kaya't bumaba ako sa bahay ng magpapalayok, at nakita ko siyang gumagawa sa gulong. 4 Ngunit ang palayok na kanyang hinuhubog mula sa putik ay nasira sa kanyang mga kamay; kaya, ang magpapalayok ay nabuo ito sa isa pang palayok, na hinuhubog ito na tila pinakamainam sa kanya. 5 Nang magkagayo'y dumating sa akin ang salita ng Panginoon. 6 Sinabi niya, “Hindi ko ba magagawa sa iyo, Israel, ang gaya ng ginagawa nitong magpapalayok?” sabi ng Panginoon. “Tulad ng putik sa kamay ng magpapalayok, gayon ka sa aking kamay, Israel. 7 Kung sa anumang oras ay ipahayag ko na ang isang bansa o kaharian ay bubunutin, gibain at wawasakin, 8 at kung ang bansang iyon na aking binalaan ay magsisi sa kanyang kasamaan, kung gayon ay magsisisi ako at hindi ko idudulot sa kanya ang kapahamakan na aking binalak. 9 At kung sa ibang pagkakataon ay ipahayag ko na ang isang bansa o kaharian ay itatayo at itatanim, 10 at kung ito ay gumawa ng masama sa aking paningin at hindi sumunod sa akin, kung gayon ay muling isasaalang-alang ko ang kabutihang inilaan kong gawin para dito. ” Ang ipinakita dito ni Jeremias ay isang pangitain ng makapangyarihang pwersa (Diyos) na magbabago at huhubog sa mga Hudyo at pananampalataya. Mula sa isang tiyak na pananaw, gaya ng ipapakita ko sa ibang pagkakataon, ang Hula ng Bahay ng Magpapalayok ni Jeremiah – ang pangitaing ito ng malalaking puwersa (Diyos) na makakaapekto at humuhubog sa bansang Judio ay naging isa sa kanyang mas mabungang mga propesiya. Para sa pananaw, itatampok ko ang katotohanan na, Kung ang isa ay umatras at titingnan ang propesiya sa isang mas malaking kahulugan, lalo na sa mga tuntunin ng mga makasaysayang siklo at layunin, sa pangkalahatan, lumilitaw na - mula sa malayo - kung ano ang hula na madalas "sa kasaysayan" na nakamit at nagagawa ay upang makabuo ng mga makabuluhang impluwensya sa mga pananaw sa mundo ng mga tao at sa Hudaismo at Kristiyanismo ay hinubog ang panlipunan at espirituwal na kamalayan ng maraming relihiyosong tao. Ibig sabihin, hinuhubog ng propesiya ang kamalayan ng tao. Gusto kong magtaltalan na ang isang pagkakatulad ay maaaring gawin sa pagitan ng isang kabayo na gumuhit ng isang cart na may mga kalakal sa loob nito at propesiya. May tatlong bahagi o aspeto na tinutugunan – ang horse-energizer, ang kariton o ang salaysay, at ang mga kalakal o ang mensahe o Salita ng Diyos. Propesiya bilang Social Consciousness George Barton, PhD: “Ang sakuna at kalungkutan ay nagtutulak sa isang kaluluwa o isang bansa na hanapin muli ang mga pundasyon ng buhay. Ang mga panahon ng kalungkutan ay naaayon sa panahon ng paglago ng relihiyon. Ang pagkatapon sa Babilonya ay hindi eksepsiyon. Sa katunayan, ang impluwensya ng pagkatapon na ito sa relihiyon ng Israel ay napakalaki. Ito ay sa isang bahagi dahil sa katotohanan na ang pagpapatapon ay ang panlabas na kaganapan na kinakailangan upang gawing kristal ang mga resulta ng mga impluwensya ng propeta na gumagana sa mahabang panahon, ngunit ito rin ay sa isang bahagi dahil sa pagpapalalim at paglilinaw ng relihiyosong pang-unawa na nakakapinsala. at kalungkutan ang nagdadala." Ipinaliwanag ni George Barton: “Ang impluwensiya ng pagkatapon sa Babilonya ay makikita sa tatlong dakilang larangan ng buhay: (I) sa pagkaunawa sa relihiyosong katotohanan; (2) sa panlabas na organisasyon ng relihiyosong buhay; at (3) sa mga pamantayan ng pampublikong moral. Sisikapin nating maikli na talakayin ang bawat isa sa mga puntong ito, ngunit bago gawin ito, kailangan muna ng ilang salita na may kinalaman sa likas na katangian ng pagkakatapon dito." (IMPLUWENSYA NG BABYLONIAN EXILE SA RELIHIYON NG ISRAEL, PROPESOR GEORGE A. BARTON, PH .D.) Kaya, dito si Barton, na malinaw na nagpahayag ng maraming iskolar, at malinaw na nagsasaad na ang hula ni Jeremias - kasama ang pagdurusa at sakit ng Pagkatapon, ay nakapagpabago sa teolohiya at pananaw sa daigdig ng Hudaismo Mula sa paglalarawan ni Jeremiah tungkol sa pagmamaneho – at pagpilit - na nagtulak sa kanya na magsalita ng Salita ng Diyos, tila madaling makita na ang malalim na emosyon at malakas na espirituwal na mga instinct ay gumagana. Kaya, ang isa ay maaaring maghinuha na ang pag-iintindi sa kinabukasan, at propesiya, sa ilang lawak ay maaaring tingnan sa mga tuntunin ng isang grupo na nauugnay sa likas na ugali, at ang Salita ng Diyos ay tila isang pagpapahayag din ng isang panlipunang likas na ugali dahil ito ay nagtataguyod ng mga konsepto ng katarungan, ang pangangailangan ng mga inaapi at mahihina, gayundin ng katuwiran. Si Jeremias ang perpektong paglalarawan kung paano binago ng hula ang kamalayan ng tao. Mga konklusyon tungkol kay Jeremias Dapat kong sabihin, sa aking pananaw, ginawa ni Jeremiah ang Eksaktong dapat niyang gawin. Nagbigay siya ng pamumuno at gabay. At nagbigay ng balangkas kung ano ang mangyayari sa hinaharap. Ang pag-aalinlangan sa katotohanang hindi nakuha ni Jeremiah ang eksaktong bilang ng mga taon sa Pagkatapon, sa isip ko ay parang pinupuna si Jeremiah sa pagkakatanggal ng kanyang sapatos. Sa aking pagkakaalam, walang sinuman ang nakahula ng eksaktong petsa ng isang kaganapan, maliban marahil sa pagpaslang kay Caesar, kung saan mayroong ilang debate sa kasaysayan. Gaya ng sinabi ng iskolar sa Bibliya, si Thompson, “kung ituturing natin ito [ang bilang na pitumpu] bilang simbolo ng “marami” (Huk. 1:7; 8:14; 1 Sam. 6:19; 2 Sam. 24:15; Awit 90:10; (p.514) Ang 58 taon ay isinalin sa akin bilang isang "mahabang panahon" at tama si Jeremiah - ito ay isang mahabang panahon. Ang humanga sa akin ay hindi lamang alam ni Jeremias na hindi magtatapos ang Exile anumang oras sa lalong madaling panahon ngunit siya ay tumayo at "hinamon" ang mga huwad na propeta. Ang aking argumento ay ang propesiya ay isang salaysay at na sa partikular na propesiya na ito, si Jeremias ay lumikha ng isang salaysay na, sa huli, ay gumana nang napakahusay sa paghubog ng kamalayan at sa hinaharap. Sa aking pananaw ay nagawa ni Jeremiah ang trabaho - napakahusay talaga. Ang paraan ng pagtingin mo sa mga bagay ay ang pinakamakapangyarihang puwersa sa paghubog ng iyong buhay. Irish na makatang teologo na si John O'Donohue 1. "Iilang tao ang may imahinasyon para sa katotohanan!" - Goethe Si Johann Wolfgang (von) Goethe (1749 - 1832), makata, manunulat ng dulang Aleman, nobelista, siyentipiko, at estadista, ay tila tumpak na hinuhulaan ang siyentipikong rebolusyon ng quantum mechanics at quantum entanglement (kung saan ang "spin" ng mga subatomic na particle ay pinagsabay - sa bilis na mas mabilis kaysa sa bilis ng liwanag - 2. Si Niels Bohr, isang Danish physicist at pioneer sa quantum physics ay nagsabi na "Kung hindi ka pa nabigla ng quantum mechanics, hindi mo pa ito naiintindihan. Lahat ng tinatawag nating real ay gawa sa mga bagay na hindi maaaring ituring na totoo." - Iyon ay magmumungkahi na ang isang muling pagsusuri ng ating pag-unawa sa mundo, sa uniberso, at, siyempre - ang Katotohanan - ay kinakailangan - isang pangangailangan na uniberso. 3. Ang hinaharap ay sanhi ng nakaraan. Propesor Truscott Napagpasyahan ni Propesor Truscott na ang eksperimento ay nagpakita na; "Ang isang kaganapan sa hinaharap ay nagiging sanhi ng photon na magpasya sa nakaraan nito." (Kinukumpirma ng eksperimento ang quantum theory weirdness Science Daily, Mayo 27, 2015 Australian National University) Buod ng Eksperimento: Ang kakaibang katangian ng realidad na inilatag ng quantum theory ay nakaligtas sa isa pang pagsubok, kung saan ang mga siyentipiko ay nagsasagawa ng isang sikat na eksperimento at nagpapatunay na ang katotohanan ay hindi umiiral hanggang sa ito ay nasusukat. Ang mga physicist ay nagsagawa ng delayed-choice thought experiment ni John Wheeler, na kinasasangkutan ng isang gumagalaw na bagay na binibigyan ng pagpipilian upang kumilos tulad ng isang particle o isang alon. Binaligtad ng grupo ang orihinal na eksperimento ni Wheeler, at gumamit ng helium atoms na nakakalat sa pamamagitan ng liwanag. Kung pipiliin ng isang tao na maniwala na ang atom ay talagang gumawa ng isang partikular na landas o mga landas, dapat tanggapin na ang isang pagsukat sa hinaharap ay nakakaapekto sa nakaraan ng atom, sabi ni Truscott. .... Kaya, kung anong anyo ang aabutin pagkatapos na dumaan sa unang rehas na bakal ay depende sa kung ang pangalawang rehas ay inilagay sa lugar pagkatapos. Samakatuwid, kung ito ay nagpatuloy bilang isang particle o nagbago sa isang alon ay hindi napagpasyahan hanggang sa isang kaganapan sa hinaharap ay naganap na. Bumaliktad ang oras. Lumilitaw na baligtad ang sanhi at bunga. Ang hinaharap ay sanhi ng nakaraan. Ang arrow ng oras ay tila gumagana sa kabaligtaran. 4. Stephen Hawking: Einstein at Time Travel "Ang paglalakbay sa oras ay itinuturing na isang science fiction lamang, ngunit ang pangkalahatang teorya ng relativity ni Einstein ay nagbibigay-daan para sa posibilidad na maaari naming i-warp ang space-time nang labis na maaari kang sumakay sa isang rocket at bumalik bago ka umalis. Preamble sa "Prophecy": Depinisyon ng propesiya ni Marriam-Webster Para sa pananaw – mayroong magkakaibang at magkasalungat na pananaw sa propesiya – at ang sitwasyon ay tila napakahirap lutasin sa kadahilanang ang tinatanggap na kahulugan ng propesiya ay hindi kasama ang isang karaniwang teolohikong pag-unawa. 1: isang inspiradong pananalita ng isang propeta 2: ang tungkulin o bokasyon ng isang propeta (partikular: ang inspiradong pagpapahayag ng banal na kalooban at layunin) 3: isang hula ng isang bagay na darating (4:) Sa kahulugang ito ng propesiya, ang propesiya bilang aktibismo at pagtataguyod ng katarungang panlipunan ay kailangang idagdag – pagiging karaniwan at napaka-kaugnay na tema ng mga Kristiyanong lider at teologo Ang aking argumento ay ang "propesiya" ay isang bahagi ng puwersa ng Banal na Espiritu - o mula sa sikolohikal na pananaw, isang puwersa sa panlipunang sama-samang kamalayan. Ang Social Conciousness ay Social Order: Pananaw sa Propesiya: Kongregasyon at Kamalayang Panlipunan Ang ideal ng mga propeta ay hindi isang simbahan o kongregasyon ng sumasamba sa mga mananampalataya, ngunit isang komunidad, lipunan, o estado ng diyos tulad ng mga kalalakihan at kababaihan na namumuhay sa pag-ibig at katotohanan nang magkasama sa ilalim ng Mesiyas bilang hari, na puspos ng espiritu ng Diyos, pagsasagawa ng katarungan at paghatol sa mga dukha at walang magawa (Isa. 9: I-7; I1: 1-5) American Declaration of Independence: “Pinaniniwalaan namin na ang mga katotohanang ito ay maliwanag, na ang lahat ng tao ay nilikhang pantay-pantay, na sila ay pinagkalooban ng kanilang Tagapaglikha ng tiyak na mga Karapatan, na kabilang sa mga ito ay ang Buhay, Kalayaan at ang paghahangad ng Kaligayahan.” Karamihan sa kamalayan ng tao ay tungkol sa mga mithiin - tungkol sa tama at mali. Gaya ng naobserbahan ni Hume ilang siglo na ang nakalilipas, mayroong isang natatanging pagkakaiba sa pagitan ng "dapat" at "Ay" - at ang tama at mali ay lampas sa siyentipikong pagtatanong. Pagkalipas ng mga siglo, kinumpirma din ni Einstein ang katotohanang iyon. Itinuro ni Jung na ang mga simbolo - sa loob at ng kanilang mga sarili - ay nasa labas ng mga proseso ng pag-iisip. Tulad ng naobserbahan ni Dr Stephen Farra, 'Ang aming mga modelo ay ang aming katotohanan ngunit ang mga modelo ay Hindi katotohanan. ANG MGA PROPETA NG LUMANG TIPAN BILANG MGA REPORMOR NG PANLIPUNAN. Ni REV. GEO. STIBITZ, Philadelphia, Pa. Pamayanang Kristiyano Ang ideal ng mga propeta ay hindi isang simbahan o kongregasyon ng sumasamba sa mga mananampalataya, ngunit isang komunidad, lipunan, o estado ng diyos tulad ng mga kalalakihan at kababaihan na namumuhay sa pag-ibig at katotohanan nang magkasama sa ilalim ng Mesiyas bilang hari, na puspos ng espiritu ng Diyos, nagsasagawa ng katarungan at paghatol sa mga dukha at walang magawa (Isa. 9: I-7; I1: 1-5)…. Ang kabanalan ay katangian, at ang pagkatao ay wala sa mga bagay, ngunit ito ay produkto ng personal na pagpupunyagi, gaano man kabuti ang kapaligiran. Samakatuwid, ang mga propeta ay humiling sa lahat ng isang tapat, masiglang pagsisikap na matamo ang banal, perpektong kaharian sa mundong ito……, Itinatakwil nila ang isang pagsamba na hindi nagpapakita ng mga bunga sa panlipunang kalagayan…” ANG MGA PROPETA NG LUMANG TIPAN BILANG MGA SOSYAL NA REPORMOR. Ni REV. GEO. STIBITZ, Philadelphia, Pa. p.26 Inilantad ng mga tunay na propeta ang mga huwad ( Isa. 9: I5), at ipinakita sa kanila ang pagiging mapagbigay sa sarili, duwag, mapang-akit, sumisigaw ng huwad na kapayapaan (Isa. 56: I -2; Mic. 3:5, II); ngunit sa mga tunay na propeta lamang nananatili ang walang pasasalamat na gawain ng pagsasabi ng hindi kasiya-siyang katotohanan sa isang bayang gustong kilitiin ang mga tainga nito (Mic. 3:8-II). Kung tungkol sa mga birtud na hinihingi, ang kabaligtaran ng mga naunang kasalanan ay hindi lamang ipinahiwatig sa bawat kaso, ngunit sari-saring ipinahayag. Nang hindi nagsasaad ng mga detalye, sapat na na bigyang-pansin ang mga pangunahing birtud ng katarungan, awa, at kababaang-loob na hinihingi ni Mikas (6:8): "Ano ang hinihiling sa iyo ng Panginoon, kundi ang gumawa ng makatarungan, at ibigin ang awa, at lumakad na may kababaang-loob na kasama ng iyong Diyos?" at sa pamamagitan ng Amos (5:24): "Bumaba ang kahatulan na parang tubig at ang katuwiran ay parang malakas na batis." Ang ideal ng mga propeta ay hindi isang simbahan o kongregasyon ng sumasamba sa mga mananampalataya, ngunit isang komunidad, lipunan, o estado ng diyos tulad ng mga kalalakihan at kababaihan na namumuhay sa pag-ibig at katotohanan nang magkasama sa ilalim ng Mesiyas bilang hari, na puspos ng espiritu ng Diyos, pagsasagawa ng katarungan at paghatol sa mga dukha at walang magawa (Isa. 9: I-7; I1: 1-5). Ang kapayapaan sa buong mundo ay maghahari (Isa. II:6-o1), ang bawat hamak na tao ay makikilala sa kanyang tamang pangalan (Isa. 32:5; at cf. 26: I-Io; chaps. 56-66). Kung tungkol sa tahanan ng huwarang kaharian na ito ng mga propeta (at masasabi natin sa kabuuan ng Bibliya?), ito ay isang lupain. Ito ang mundong ito, at hindi gaanong kakaiba sa kung ano ito ngayon sa pisikal na kung minsan ay iniisip natin. Alisin ang kasalanan at ang malawak na pagkalat ng mga kahihinatnan nito, at sino ang nakakaalam kung hanggang saan ang materyal na mundong ito ay mababago para sa mas mahusay? (Cf. Isa. II: I-IO; Rom. 8:8-25; Rev. 21:1-5.) p.27 Ang kabanalan ay katangian, at ang pagkatao ay wala sa mga bagay, ngunit ito ay bunga ng personal na pagsisikap , gaano man kaganda ang kapaligiran. Samakatuwid ang mga propeta ay humiling sa lahat ng isang tapat, masiglang pagsisikap na matamo ang banal, huwarang kaharian sa mundong ito……, Itinatakwil nila ang isang pagsamba na hindi nagpapakita ng mga bunga sa larangan ng lipunan, ngunit iginigiit ang tunay na relihiyong Jehova bilang ang tanging ugat at dahilan ng ganyang mga bunga…..Kung ngayon ay tatanungin natin kung anong lunas ang iminumungkahi ng mga propeta para sa mga kasamaan sa lipunan, makikita natin ang sagot ay isang tunay at buhay na pananampalataya sa Diyos na gumagawa sa pamamagitan ng pagmamahal sa kapwa-tao.” Iyon ay - sa mukha nito ay tila nagtataguyod ng isang uri ng panlipunang kamalayan p.28 Mayroon na tayong mga manunulat dito kasing aga ng walong daan hanggang isang libong taon bago si Kristo na nagkakaisang hinihingi bilang nagpapadalisay at plastik na kapangyarihan ng lipunan ang totoo at hindi makasariling debosyon ng tao sa kataas-taasang Diyos, una; at, pangalawa, sa kanyang kapwa-tao…. Prophecy as Social Justice: “Social Justice and the Prophets” ni Walter J. Houston: Sipi mula sa artikulo ni Walter Houston na nakatuon sa katarungang panlipunan bilang isang mahalagang aspeto ng propesiya "Hayaan ang hustisya na bumagsak tulad ng tubig!" ( Amos 5:24 ). Mga kahanga-hangang salita, ngunit ano ang ibig sabihin nito? Kung ano ang ibig sabihin ng propetang si Amos sa kanila maaari mong lutasin ang mga kawalang-katarungan na kanyang inaatake. Ang mga taong tinutuligsa niya ay kumukuha ng kanilang sariling paghiwa mula sa mahirap na gawain ng mga mahihirap (Amos 5:11), tinatrato sila nang may paghamak, at tumatanggap ng mga suhol. Kapag nagbebenta sila ng trigo, nililigpitan nila ang mga timbangan at ang salapi (Amos 8:5). Laging mga mahihirap ang kanilang biktima. Ang mga malupit na mapagsamantalang ito ay walang pangalan, ngunit sila ay malinaw na may kayamanan at kapangyarihan. Ang kanilang tahanan ay Samaria, ang kabisera ng ikawalong siglo BCE na kaharian ng Israel (Amos 3:9, Amos 4:1, Amos 6:1). Ipinakita ni Amos ang paghingi ng Diyos ng katarungan sa kanila sa halip na pagsamba: “Aking kinasusuklaman, hinahamak ko ang inyong mga kapistahan… Nguni't ang katarungan ay dumaloy na parang tubig, at ang katuwiran ay gaya ng malakas na batis” (Amos 5:21-24). Walter J. Houston, "Social Justice and the Prophets", np [binanggit noong Abr 20, 2022]. Online: https://www.bibleodyssey.org:443/en/passages/related-articles/social-justice-and-the-prophets Ang tanong na itinataas ko dito ay ito: Ang pagtingin ba sa propesiya bilang prediksyon ba ay isang mahalagang katangian ng propesiya bilang pagtataguyod ng katarungang panlipunan at pag-impluwensya sa kamalayan at kultura ng lipunan. Ibig sabihin, alin sa palagay mo ang mas mahalaga sa Diyos: Ang katumpakan ng hula o katarungang panlipunan? Ibig kong sabihin kung nais ng Diyos na gumawa ng mga hula ay maaaring kumuha ang Diyos ng isang stenographer. Mukhang madaling maliwanag na ang "komunidad" at "kamalayan sa lipunan" ay mahalaga sa propesiya Bagong Paradigm para sa Propesiya: Propetang si Jeremias at ang kanyang Pitumpung Taon na Propesiya ng Pagkatapon Inilalagay ba ng Diyos ang mga Propeta sa Mundo "Tanging at Buong Buong" Upang Gumawa ng mga Hula? Propesiya - Panimula Bagama't hindi ako iskolar sa relihiyon, ang tanging pagsusulat tungkol sa tungkulin ng propesiya bilang isang paksa sa loob at sa sarili nito ay ang argumento ni Spinoza na ang mga propeta tulad ni Moises ay "Mga Halimbawa," na tinukoy bilang "isang tao o bagay na nagsisilbing tipikal na halimbawa. o mahusay na modelo.” Ang aking argumento ay ang propesiya ay parehong mensahe at isang salaysay o kuwento. Higit pa rito ay tila maliwanag na sa pagitan ng mensahe at ng mga propesiya sa pagsasalaysay ay humuhubog sa kamalayan ng tao na siya namang humuhubog sa hinaharap na parang kung paano tayo mag-isip at kumilos ay higit na matukoy ang hinaharap. Siyempre, sa anumang magandang kuwento, mahalaga ang isang bayani o halimbawa. Ang Propeta Jeremiah Ang Propetang si Jeremias (“Jeremias” ay nangangahulugang itinatag ni Yahweh) ay nanirahan sa Juda, ang katimugang kaharian ng Judah humigit-kumulang mula 627-586 BC Si Jeremias ay nagsimula ng kanyang ministeryo (627 BC) nang makita niya ang kanyang pangitain tungkol sa sanga ng almendras at sa tipping cauldron. na naghatid ng mensahe ng isang banta mula sa “kalaban mula sa hilaga!” Ang isang kawili-wiling komento tungkol sa unang hula ni Jeremias ay na mayroong isang laro ng mga salita ng salitang Hebreo para sa almond na nag-ugat sa salitang Hebreo para sa "pagmamasid" at ang komento ni Jeremias na ang Diyos ay "nagmamasid." Ang isa pang mahalagang kahulugan ng unang hula ay ang sinabi ni Jeremias tungkol sa pagtatanong ng Diyos kay Jeremias kung ano ang kanyang nakita - na may ganap na kakaibang kahulugan mula sa isang 'propeta na bumaba mula sa bundok at gumagawa ng "mga pagpapahayag o mga pahayag." Si Jeremias ay madalas na tinatawag na Propetang Umiiyak dahil nabuhay siya sa pagsaksi sa pagkawasak ng Jerusalem at ng Templo. Jeremiah Ang Manlalaban Dahil ang mensahe ni Jeremias ay napakakritikal sa mga Hudyo at sa kanyang bansang Juda, si Jeremias ay pumukaw ng mapapait na hinanakit at poot laban sa kanya, at nagkaroon pa nga ng balak na patayin siya – kung saan kahit ang kanyang pamilya ay tila may papel. “Ang kanyang hindi pagiging popular ay lumago, at nagdulot sa kanya ng panunuya, pagtataboy, at pagmumura (15:10-11, 17; 17:15; 20:7).” (p. 101 book of jer) Kadalasan, si Jeremias ay sumigaw ng hustisya laban sa mga taong ito na nananakit sa kanya at humahadlang sa kanyang misyon. Sa huli, siya ay napakapait, at pagkatapos ng malawakang pagkawasak ng Juda (na kinumpirma ng mga arkeologo), siya ay puwersahang dinala sa Ehipto upang takasan ang galit ng mga Hudyo na “Super-Patriots” na gustong maghiganti para kay Jeremias na nagsalita laban sa mga pinunong Hudyo. Walang alinlangan, si Propeta Jeremias ay isang mandirigma. Sa isang pampublikong “propetikong pagpapakita” ay binasag ni Jeremias ang isang sisidlang palayok sa pintuang-daan ng mga pira-pirasong bato ng Jerusalem upang sagisag kung paano babasagin ng Diyos ang mga Judio tulad ng pagbasag ni Jeremias sa sisidlan ng palayok. Sa isa pang pampublikong “makahulang pagpapakita” ay isiniwalat ni Jeremias ang kaniyang mga hula na hinahatulan ang mga gawaing Judio ng pagsamba sa mga idolo sa kaniyang “Sermon sa Templo.” Dahil sa paghula, si Jeremias ay hayagang pinahiya ng punong saserdote, inilagay sa publikong paglilitis pagkatapos ng kaniyang Sermon sa Templo, at bago ang pagbagsak ng Jerusalem sa mga Babilonyo, itinapon sa hukay sa isang piitan at iniwan upang mamatay. Napakahalagang maunawaan ang propesiya ni Jeremias na ang “mensahe” ni Jeremias ay nagbago (na binago rin ang “salaysay”) mula sa isa sa mga Hudyo na nagdulot ng poot ng Diyos dahil sa kanilang kawalan ng pananampalataya sa pagtalikod sa mga Daan ng Diyos at pagsamba sa mga diyus-diyosan, tungo sa isang mensahe. ng pagkakasundo at pag-asa. Narito ang Jeremias 32:36-37: 36 "Iyong sinasabi tungkol sa bayang ito, 'Sa pamamagitan ng tabak, taggutom, at salot ay ibibigay ito sa hari ng Babilonia'; ngunit ito ang sinabi ni Yahweh, ang Diyos ng Israel, sabi: 37 Tiyak na titipunin ko sila mula sa lahat ng lupain kung saan ko sila itinaboy sa aking galit na galit at matinding poot; Ang Propesiya ng Pitumpung Taon ng Pagkatapon Dapat pansinin na ang unang pag-atake at pagpapatapon ng Babylonian ay nangyari noong 597 BC Sa pagsisikap na kumbinsihin ang mga tao ng Juda na ang Babylon ay ngayon ang kanilang bagong panginoon, sinimulan nila ang isang proseso ng pagpilit sa mga pangunahing residente sa pagkatapon, kasing aga ng 605 BC Higit pang mga deportasyon. naganap sa mga sumunod na taon, na nagtapos sa malawakang pagkawasak ng Jerusalem at ng Templo noong 586 BC Si Jeremias ay dalawang beses na nagsalita tungkol sa haba ng panahon na mananatili sa pagkatapon ang mga ipinatapon na Hudyo. Ang unang reperensiya ay nasa Jeremias 25:11 na lumilitaw na bahagi ng isang buod (Jeremias 25:1-14) Mababasa sa Jeremias 25:13: “At ang buong lupaing ito ay magiging tiwangwang at sira, at ang mga bansang ito ay maglilingkod. ang hari ng Babilonia sa loob ng pitumpung taon.” Gaya ng nabanggit ko noon, ipinakita ng mga paghuhukay ng mga arkeologo na sa partikular na makasaysayang yugtong iyon, maraming lunsod sa Juda ang talagang nawasak at nagkaroon ng malawakang pagkawasak. Nagwakas ang pagkabihag ng mga Hudyo noong 539 BC, nang sinakop ni Cyrus, isang pinuno ng mga Persiano at Medes, ang Babylon at winakasan ang imperyo nito. Pagkatapos ay binigyan ni Cyrus ng kalayaan ang bihag na mga Judio na makabalik sa kanilang sariling bayan. Si John A. Thompson, ang iskolar sa Lumang Tipan ng Australia at arkeologo sa Bibliya, ay naobserbahan sa kanyang napakaraming aklat tungkol kay Jeremias, na ang iba't ibang iskolar ay kinakalkula ang bilang ng mga taon ng makasaysayang pagkatapon sa iba't ibang paraan. Halimbawa, ang isang paraan ng pagkalkula ay tumatagal ng bilang ng mga taon sa pagitan ng pagbagsak ng kabisera ng Assyrian noong 612 BC hanggang sa pagbagsak ng Babylon noong 539 BC na umabot sa pitumpu't tatlo. Iyan ay talagang malapit sa pitumpung taon tulad ng ipinropesiya ni Jeremiah - kahit na itinuturo ni Thompson, hindi "eksakto." (p.514) Gayunpaman, sa mukha nito, ang Exile mismo ang dapat na maging sukatan dahil si Jeremias ay tumutugon sa mga Hudyo sa kanyang propesiya at sa gayon ang anumang pagsusuri ay dapat idirekta sa sitwasyon ng mga Hudyo at hindi ng mga Assyrian o Babylonians. Para sa mga Hudyo, ang pagkatapon ay nagmula sa unang pagkatalo ng Juda sa pagkabihag sa Jerusalem at ang pagpapatapon ng malaking bilang ng mahahalagang pinuno at artisan ng mga Hudyo noong 597 BC hanggang sa utos na nagpapalaya sa mga Hudyo na inilabas ni Cyrus noong 538 - na nagbibigay sa isa ng isang kabuuan ng 59 taon. Upang maunawaan ang mensahe at ang salaysay ng hula ni Jeremias, napakahalagang maunawaan na sa pasimula ng Pagkatapon, ang “mga bulaang propeta” ay hinuhulaan na ang mga tapon na Judio na malapit na ang kanilang pagtubos, at na sa lalong madaling panahon sila ay babalik. bahay. Sigurado ako, dahil malalaman ni Jeremiah na sila ay patay na mali ay magalit kay Jeremiah - lalo na't ito ay magbubunga ng masamang bunga. Iyon ay lilitaw na talagang masamang sikolohiya - ang pagsasabi sa mga tao na may mangyayari sa lalong madaling panahon at pagkatapos ay ang hindi mangyayari ay maaaring medyo mapanira sa moral ng mga tao. Kaya, si Jeremias ay nanindigan at naninindigan at nagpropesiya na ang mga Hudyo ay babalik sa kanilang sariling bayan sa loob ng pitumpung taon. Ang mensahe ni Jeremias sa mga Tapon na Hudyo ay, sa esensya, ang 'tumira sa pagtubos na iyon ay matagal pa pagdating - ngunit ang pagtubos na iyon - at ang pagkakasundo ay talagang magaganap.' Postscript: Isang Sangang-daan – Isang Kontemporaryong Pangkasaysayang Pananaw Kapag ang Pambansa (Kultural – Paraan ng Buhay) ay Nagbabanta ng Kamatayan "Ang isang lalong mekanikal, pira-piraso, decontextualized na mundo,... ay dumating, na sumasalamin, naniniwala ako, ang walang kalaban-laban na pagkilos ng isang dysfunctional na kaliwang hemisphere." — Iain McGilchrist Paunang Salita: Bilang isang punto ng impormasyon, bibigyang-diin ko na ang kaganapang 9/11 - ayon sa ilang "mga ekspertong account" - ay nakabuo ng malaking bilang ng mga dokumentadong karanasan sa pagkilala. Pananaliksik para sa pananaw: "Ang mga kalunus-lunos na kaganapan ng 9/11 ay nagdala ng maraming mga kaso sa atensyon ng mga laboratoryo ng parapsychology. Ang mga kaso ay mula sa mga dramatikong panaginip ng pag-crash o pagsabog ng mga eroplano hanggang sa mas madalas na mga halimbawa ng hindi pangkaraniwang pag-alis mula sa mga normal na gawain na nauwi sa pagsagip sa buhay ng isang tao. ” (Encounters at the Frontiers of Time: Questions Raised by Anomalous Human Experiences Richard S. Broughton) Sa kasaysayan, ito ay hindi pa naririnig – hindi pa naganap – walang dokumentadong historical foresight – precognitive na karanasan ng terorismo – zero. Mayroong walong dokumentadong babala - mga pananaw sa mga assassinations - ngunit wala sa terorismo. Ang implikasyon ay may nagbago sa kamalayan ng tao. Nakagawa ako ng malawak na pag-aaral ng propetiko at saykiko na panitikan. Napag-aralan ko ang orakulo ng Delphi, ang Lumang Tipan, gayundin ang Nostradamus. Karamihan sa Oracle ng Delphi at Nostradamus na mga propesiya at hula ay hindi maliwanag na ginagawa itong napapailalim sa iba't ibang interpretasyon. Ang bilang ng mga tuwirang 'hula' ay lubhang limitado at marahil ay kasing dami ng isang dosena. Dumaan nga ako sa Nostradamus 900 plus quatrains at gamit ang ilang common sense na 'mga panuntunan' ay nakakita lamang ng ilan na aktwal na hinulaang isang partikular na aksyon na sinamahan ng isa o dalawang partikular na detalye. Ngayon, habang mayroong ilang medyo kamangha-manghang mga propesiya sa Lumang Tipan, tulad ng mga interpretasyon ni Joseph sa mga panaginip, karamihan sa mga hula sa Lumang Tipan, sa isang diwa, ay kulang ng ilang partikular na detalye. Tinukoy ni Tim Callahan na ang propesiya ni Ezekiel tungkol sa pagbagsak at lubos na pagkawasak ng Tiro ng mga Babylonians ay hindi nangyari sa kasaysayan nang eksakto tulad ng nakasulat sa hula ni Ezekiel Ang mga Babylonians ay hindi aktwal na nakuha ang Tiro at hindi ito aktwal na bumagsak hanggang sa dumating si Alexander the Great. Ang ilalim na linya ay kapag ang isa ay gumawa ng isang paghahambing ng lahat ng mga hula-hula ng huling dalawang libong taon bago ang WWI sa kung ano ang naganap mula noong WWI ang paghahambing ay araw at gabi. Una, habang si Jeane Dixon ay talagang isang undocumented psychic, mayroon siyang dalawang hula na 'na-verify' ng kanyang biographer, na dahil ang mga ito, sa aking pananaw, ay makabuluhan sa istatistika dahil sila ay hindi karaniwan. Ipinakita ni Edgar Cayce di ang unang dokumentadong "nonlocal perception" o malayuang pagtingin gaya ng itinuturo ni Stephen Schwartz. SA lahat ng bagay, kailangang paghiwalayin ng isa ang trigo sa ipa. Iyan ay magiging totoo lalo na kay Edgar Cayce. Nang si Edgar Cayce ay gumawa ng mga hula upang gumawa ng mga hula, siya ay nagkaroon ng mataas na rate ng pagkabigo - katulad nina Jeane Dixon at Nostradamus. Nang magbigay si Cayce ng mga pagbabasa para sa mga tauhan ng armadong pwersa ng US - mahusay siyang nakagawa sa mga tanong kung kailan matatapos ang Digmaan (World War II). Si Edgar Cayce ay mayroon ding walong dokumentadong pagpapagaling (sa humigit-kumulang 100 kaso) ng epileptics - na hindi pa naririnig sa araw at edad na iyon nang walang gamot. At nariyan si Theresa Caputo, ang Long Island Medium, ay isang kontemporaryong psychic-medium sa TV na nakikipag-ugnayan sa mga espiritu ng mga yumaong mahal sa buhay at sa paggawa nito ay nakakatulong sa kanyang mga nasasakupan na magkaroon ng pagsasara at ginhawa. Kadalasan ang mga paksa ng kanyang mga demonstrasyon ay nagpapasalamat sa kanya nang labis at malalim dahil sa pakiramdam ng pagsasara at kaginhawaan na kanilang natamo. kung itatalaga mo ang pagkakataong paglitaw ng bawat isa sa mga verbalization ni Theresa Caputo ng transendental na impormasyon na natanggap niya - na sa lahat ng paglitaw ay maaaring magmumula lamang sa namatay na mahal sa buhay ng paksa, na nangyayari, bilang 1 sa 10, pagkatapos ay sampung piraso lamang ng ang impormasyon mula sa 'umalis na mahal sa buhay' ay magreresulta sa pangkalahatang pagkakataong mangyari ng isa sa sampung bilyon. Ang mga tao ay nahuhuli sa mga abstraction. Ang isang kaibigan ng aking kapatid na babae ay pumunta sa isa sa mga demonstrasyon ni Caputo at sa wakas ay naisip na siya ay ganap na isang panloloko dahil siya ay nagkamali. Nakatagpo ko ang maladaptive stereotype na ang mga psychic ay kailangang maging "ganap na perpekto" nang madalas. Ang mga tao ay nagkakamali - iyon ang ginagawa ng mga tao. Sa itaas nito, mayroong malayuang pagtingin. Sinabi ng Wikipedia, "Ang remote viewing (RV) ay ang kasanayan ng paghahanap ng mga impression tungkol sa isang malayo o hindi nakikitang paksa, na sinasabing nakakaramdam ng isip.[1] Karaniwan ang isang malayong manonood ay inaasahang magbibigay ng impormasyon tungkol sa isang bagay, kaganapan, tao o lokasyon na nakatago sa pisikal na pagtingin at nakahiwalay sa ilang distansya.[2]” Ang mga eksperimento ay isinagawa ng mga Physicist na sina Russell Targ, Harold Puthoff, gayundin ni Stephen Schwartz. Sa US mayroong daan-daang libong tagasubaybay ng malayuang panonood – marami sa kanila ang nagsasabi na sila mismo ay nagkaroon ng malayuang panonood. Pagkatapos ay mayroong iba't ibang mga dokumentadong karanasan tulad ng isang artist na gumuhit ng tatlong clairvoyant na larawan kay Dr. Phil. Mansanas hanggang Mansanas Sa pagsusuri na ito ang kinakailangan ay upang ihambing ang mga mansanas sa mga mansanas (anuman ang tanong kaya kung ang psi ay o hindi) - wala nang iba pa. Kapag ikinukumpara ng isang tao ang matagumpay na dokumentadong espirituwal-psychic na mga karanasan ngayon at sa nakalipas na isang daang taon – paghahambing sa nakaraang dalawang libong taon ng dokumentadong espirituwal-psychic na mga karanasan ay walang Paghahambing – ito ay isang napakalinaw na larawan ng napakadilim na itim hanggang sa napakaputi. puti. Sa abot ng mga hula ang Lumang Tipan ay medyo maaasahan. Gayundin, sa Oracle ng Delphi - at intelektwal na sentro mayroong maraming mga mananalaysay upang ang kanilang rekord ay matingnan na medyo maaasahan din. Ang mundo ay nabaligtad at nasa labas - Mayroong pinagkasunduan sa mga siyentipiko na ang mga species ng tao ay patuloy na nagbabago at umaangkop. Sa nakalipas na 300 taon nagkaroon ng radikal at dramatikong mga rebolusyong siyentipiko, teknolohikal, sosyo-ekonomiko, panlipunan, at pampulitika. Ang kapaligiran ay nagbago: Ang social psychologist na si Gergen ay nagsulat ng isang libro na tinatawag na "Saturated Self" na nagpapaliwanag sa lahat ng mga pagbabago. Noong 1900's binago ng sasakyan ang kadaliang kumilos. Ang radyo at TV ay nagpapataas ng komunikasyon at nilalaman ng komunikasyon. Pagkatapos ay mayroong Blackberry's, Face Book; U-tube, Twitter, internet, email, texting, atbp. na sa pinakahuling nakaraan ay nagpapataas ng bilang ng mga taong nakikipag-usap tayo at ang uri ng komunikasyon (mas hindi nagpapakilalang karamihan ay walang interaksyon ng tao sa tao. Lahat ng tungkol sa komunikasyon sa iba ay may Malaking pagbabago. Maniniwala ako na makatuwirang isipin na ang malaking pagtaas ng mga pakikipag-ugnayan ng tao sa tao ay kapansin-pansing magbabago sa mga pattern ng pag-uugali ng mga tao - at malamang na hindi para sa mas mahusay na estado na ang bilang ng mga tao na kaya ng utak ng tao ay humigit-kumulang 40 o 50. Napakaraming mga pagpipilian, napakaraming mga huwaran - ang lipunan ay naging sa isang kahulugan - masyadong marami para sa pag-iisip ng tao, kung kaya't pinangalanan ni Gergen ang kanyang aklat, "The Saturated Self Kung ang lipunan ay masyadong marami ang maaaring umasa ng higit na mali-mali na pag-uugali. Sa ganoong liwanag, bibigyang-diin ko na tila isang maliwanag na katotohanan na ang "lipunan" ay hindi maaaring umiral nang walang "kamalayan sa lipunan!" Gayunpaman, nang tanungin ko ang isang estudyante ng sikolohiya kung narinig na niya ang tungkol sa "kamalayan sa lipunan", sumagot siya, "Hindi!" Ang limang-bahaging kahulugan ng relihiyon na "tinatanggap ng pangkalahatan" ni Geertz (ayon kay Chernus) ay hindi kasama ang alinman sa komunidad o "espiritu" sa bagay na iyon. Gayunpaman, ang anumang layunin o makatwirang pagtatasa ng relihiyon ay magtatampok sa katangian ng mga relihiyon bilang mga grupo, o mga komunidad bilang hindi kapani-paniwalang kapansin-pansing mga katangian. Lumilitaw din ang isang hindi maiiwasang konklusyon na ang "mga turo" ng mga relihiyon ay tutulog - bilang mga pamantayan - isang kamalayang panlipunan. Sa |Social psychology ang "norm" mula noong Allport noong 1927 ay na "There is no psychology of groups!" Bagong Diskarte: Practical-Creative Spirituality kumpara sa "Spirituality is Unreal! “Hindi natin tinatanong ang buhay kung ano ang kahulugan ng buhay. Ang buhay ay nagtatanong sa amin, kung ano ang kahulugan ng iyong buhay. At hinihingi ng buhay ang ating sagot." Victor Frankl: 1. WR Miller, CE Thoresen "Ang isang pilosopikal na batayan para sa pananaw na ito ay materyalismo, ang paniniwala na walang dapat pag-aralan dahil ang espiritwalidad ay hindi mahahawakan at lampas sa mga pandama." 2. Sinuri ng peer ang 2018 na kritika, na inendorso ng 4 na psychologist - ie Dr H Koenig - pinabulaanan ang materyalistang kasabihan - kinikilala ito bilang Definist Fallacy (na-load na mga termino). Paliwanag: Kung kukuha ka ng konsepto ng "kamatayan" - na "intangible at lampas sa mga pandama" kung gayon "Ang kamatayan ay dapat na isang kathang-isip ng iyong imahinasyon" 3.+Allport's Fallacy (soc psych 1927) "There is no psychology of groups" = disconnected abstraction w/ "patriotism"- an obvious refutation + rock concerts, protests... “Ang mga konsepto ay lumilikha ng mga idolo; tanging paghanga lamang ang nakakaintindi ng anuman. Nagpapatayan ang mga tao dahil sa mga idolo. Napaluhod tayo sa pagtataka!" St Gregory of Nyssa Ito ay maliwanag na espiritwalidad ay gusot sa abstractions: kapangyarihan, supernatural-unreal, magic, bola kristal, atbp. Dr S. Farra "Magandang maikling papel: Ang kawalan ng paniniwala sa "malayang kalooban" ay karaniwang humahantong sa isang pakiramdam ng kawalan ng kahulugan. kawalan ng pag-asa, at hindi etikal na personal na pag-uugali. Ang aming mga paradigma ay ang aming paraan ng pagtugon sa Reality, ngunit ang mga ito ay Hindi Reality. Gaya ng iminumungkahi ni C Peck, Jr., naliligaw tayo sa sarili nating abstraction!” Mga Pangunahing Kaalaman 1. McGilChrist, M Sherif, Kant ay nagsasaad na "tunay na konteksto ng mundo" ay mahalaga- Ang mga tao ang tanging pinagmumulan ng tunay na konteksto sa mundo para sa mga paniniwalang espirituwal-relihiyoso . 2. K Gergen: "Mga mapa ng wastong kaalaman o sumasalamin sa mga aktuwalidad ng totoong mundo!!" - "Upang maunawaan ang isang bagay, alam man natin ito o hindi, ay nakasalalay sa pagpili ng isang modelo!" I McGilChrist Aristotelian Scientific Method 1. Magtipon ng mga Katotohanan 2. Ikategorya ang Data 3. Suriin ang Impormasyon 4. Gumuhit ng mga Konklusyon Bagong pragmatic creative approach “Ang espirituwalidad ay isang likas na predisposisyon ng tao! Ito ay mas primal kaysa sa institusyonal na relihiyon at may kinalaman sa pakiramdam ng isang tao na konektado sa sarili, sa iba, at sa mundo!” K. Bishop, B Hyde - A Killin:"Ang pinakalumang kilalang mga instrumentong pangmusika [petsa] mula 40,000 taon na ang nakakaraan….” 1. Musical Spiritual - Social Self: "Ang musika ay isang pangunahing bahagi ng ating ebolusyon - at gumagana dahil pinapadali nito ang "kontak ng tao" at ang "sosyal na sarili!" - J Schulkin, G Raglan ; 2. Espiritwalidad at Habag: Saslow "Ang espiritwalidad ay partikular na nauugnay sa pagkakaroon ng espirituwal na pagkakakilanlan, pagkakaroon ng mga transendente na karanasan, at pagkahilig sa pagdarasal… ….mga espirituwal na kalahok… may posibilidad na makadama ng pakikiramay …. link sa pagitan ng espirituwalidad at mas mataas na pakikiramay…” & Sprecher + Fehr: ugnayan sa pagitan ng espirituwalidad at pakikiramay at prinsipyo ni V Frankl: "ang tao ay may espirituwal na ubod na may likas na pangangailangan para sa kahulugan…." 3. Espirituwal na Pagpapagaling sa pagdadalamhati: Easterling: “... ang mga indibidwal ay tila mas makakayanan kung maaari nilang "i-actual" ang kanilang mga espirituwal na karanasan sa mga oras ng krisis at J Parker 4. Relasyonal na espirituwalidad - espirituwal na sarili: “Hay at Nye: ang espirituwalidad ay nagsasangkot ng malalim na kamalayan sa kaugnayan ng isa sa sarili, at sa lahat ng bagay maliban sa sarili ng isa.” a. Filipino Kapwa-loob & pro-social norms: “Ang Kapwa ay isang pagkilala sa ibinahaging pagkakakilanlan, panloob na sarili, ibinahagi sa iba – pagmamay-ari-panlipunang kamalayan: JD Espiritu, M Zosa, R Ileto, J Reyes, Mercado, Jose De Mesa ... b. Paghahabi ng Pangarap: T'boli-Bla'an T'nalak Mga Pangarap bilang pinagmumulan ng banal na inspirasyon – T'boli Be Lang Dulay, nilikha ng mahigit 100 iba't ibang disenyo ng T'nalak. c. "Human relationships with the natural world" bilang arctic hunter gatherer spiritual beliefs in animal spirits (Erica Hill) – relational-social consciousness 5. Espiritwalidad ng mga Bata "Ang mga maanomalyang karanasan ay maaaring magpasigla sa pagpapagaling sa sarili para sa mga bata at kabataan." Donna Thomas + D. Scott 6. Artistic Spirituality: 20 porsiyento ng mga Amerikano ay bumaling sa "media, sining at kultura" bilang kanilang pangunahing paraan ng espirituwal na karanasan at pagpapahayag...." 7. Poetry & Prophecy: "Ang propeta ay isang makata. Ang alam ng mga makata bilang patula na inspirasyon; tinawag ng mga propeta ang banal na paghahayag" - Heschel 8. Dr. Ingela Visuri: Espirituwalidad at "Ang Kaso ng Mataas na gumaganang Autism" - "hindi maipaliwanag na mga karanasan sa pandama" Sinabi ni Dr S Neal (JHU) na Siya [psychiatry] ay walang pagsasanay sa mga taong may espirituwal na karanasan.' Mula sa kabanata ng Park at Paloutzian na "Mystical, Spiritual, and Religious Experiences"- synopsis bilang maikling listahan ng APA "mga maanomalyang karanasan, guni-guni, malapit sa kamatayan, nakaraang buhay, mystical, at paranormal na karanasan!" (w/ wala sa "mga tao" na may mga karanasan. JE Kennedy: "Napakakaunting pananaliksik ang naglalayong imbestigahan ang pangkalahatang mga epekto" sa mga tao Dr Visuri: "May pagkakaiba sa pagitan ng pagsusuri ng mga karanasan at pagsasaliksik ng mga tao." Personal na Pananaw: Synopsis - bio ng 40 taon ng mga personal na espirituwal-psychic na karanasan Preamble: Bilang Espanyol na Pilosopo Ortega Gasset - Ako ay "ako" at ang aking mga kalagayan. Ang mga propeta ay malamang na hindi naiiba! ANG mga propeta ay makitungo sa tao, hindi bilang isang atom, kundi bilang isang bahagi ng isang sosyal na organismo, isang buhay na miyembro ng isang buhay na katawan. Ang pagalingin ang katawan na ito kapag may karamdaman (Isa. I:6), upang bigyan ito ng babala laban sa darating na pagkawasak, at ibalik ito sa mga landas na patungo sa pagiging perpekto sa Diyos, ang kanilang dakila at tanging misyon (Jer. 6:6). Kaya naman, palagi silang mas marami kapag nagbabanta ang pambansang kamatayan. (ANG MGA PROPETA NG LUMANG TIPAN BILANG MGA SOCIAL REFORMERS. Ni REV. GEO. STIBITZ,) "Ang isang lalong mekanikal, pira-piraso, decontextualized na mundo,... ay dumating, na sumasalamin, naniniwala ako, ang walang kalaban-laban na pagkilos ng isang dysfunctional na kaliwang hemisphere." — Iain McGilchrist When National Death Threatens: Anti-social na pag-uugali sa USA 1. Nagkaroon ng 73+ bawat taon sa nakalipas na 3 taon na pamamaril sa paaralan sa USA. 2. CDC: Tumaas ang mga rate ng pagpapatiwakal ng humigit-kumulang 36% sa pagitan ng 2000–2021. 3. 610+mass shootings bawat taon para sa huling apat na taon. 4. ayon sa Washington Post, ang mga krimen sa pagkapoot ay nasa pinakamataas na lahat noong 2021 kung saan 826 na Pilipino ang nag-uulat sa kanilang sarili bilang mga biktima ng mga krimen sa pagkapoot. 5. Patakaran ni Trump na sadyang ihiwalay ang mga bata sa kanilang mga ina para parusahan sila sa pandarayuhan Sa isang kamakailang artikulo tungkol sa bid ni Trump para sa muling halalan, sinabi ni Trump na susubukan niyang muling ibalik ang patakaran ng paghihiwalay ng mga bata sa kanilang mga ina. "Higit sa 5,500 mga bata, kabilang ang mga sanggol, ay inalis at daan-daan ang hindi pa rin napagsasama-sama noong Agosto 2022." (Sipi mula sa Wikipedia) 6. Ang mga pag-atake sa mga guro ay tumaas nang husto - hindi lamang sa US kundi sa buong mundo. 7. Ang mga pag-atake sa mga manggagawa sa pangangalagang pangkalusugan ay tumaas nang husto - isa ring problema sa buong mundo. 8. epidemya (25% na pagtaas) sa narcissism sa mga kanlurang bansa (Twenge, atbp ). 9. Ang pinamunuan ng Kristiyanong 'Antisocial No Mask Madness' ay nararapat na espesyal na banggitin. Ang mga Amerikano ay 4% ng populasyon ng mundo. Gayunpaman, ang mga Amerikano ay kumakatawan sa 20.6% ng mga patay sa Mundo. Ang mga pagsusuri sa bilang ng mga hindi kinakailangang labis na pagkamatay kumpara sa ibang mga bansa ay nag-iiba mula 50,000 hanggang 100,000 10. Ang desisyon ng kataas-taasang hukuman sa aborsyon ay nakabatay sa isang tahasang halatang kamalian-maling premise - . literal na nangangatwiran na ang aborsyon ay hindi legal dahil ang salitang "pagpapalaglag" ay wala sa konstitusyon. Sipi mula sa pamumuno Synopsis–bio: 40+ taon ng mga personal na espirituwal-psychic na karanasan "Naniniwala kami na sina Roe at Casey ay dapat pawalang-bisa. Ang Saligang Batas ay walang pagtukoy sa aborsyon, at walang ganoong karapatan ang hayagang pinoprotektahan ng anumang probisyon ng konstitusyon, kabilang ang isa kung saan ang mga tagapagtanggol ni Roe at Casey ay pangunahing umaasa—ang Due Process Clause. ng Ika-labing-apat na Susog." Well, yeah ..... kalahati ng modernong salita ay wala sa konstitusyon - nuclear power, airplanes, automobiles. Ito ay isang maliwanag na kamalian-maling premise. Higit pa rito, ang argumento ng korte suprema na ang katawan ng isang babae ay walang kaugnayan sa konstitusyon ay mga kabayo**t. Isa itong political hatchet job. Ang balwarte ng "Katotohanan at Katarungan" gamit ang isang mababaw at halatang kamalian ay antisosyal na pagkilos dahil maraming mga Amerikano ang nawawalan ng pananampalataya sa "katarungan" o patas na pagtrato. Komentaryo: Isang pagsusuri ang nagsabi na ang USA ay may limampu't pitong beses na mas maraming pagbaril sa paaralan kaysa sa pinagsama-samang buong Europa. Ang rate ng pagpapakamatay sa USA ay tumaas ng 36% mula noong 2000 at sa 14.2 kada libo ay higit sa doble ng rate ng pagpapakamatay sa Pilipinas. Gayundin, habang ang mga pag-atake sa mga guro ay isang pandaigdigang problema, ang mga pag-atake sa mga guro ay isang epidemya sa USA. Sa Pilipinas, bihira ang pisikal na pananakit sa mga guro. Bagama't walang pag-aalinlangan ang ilang magkakaibang pinagbabatayan na mga dahilan, kapag ang isang "presidente" at mataas na ranggo na mga lider ng ekstremistang Kristiyano ay "nagmodelo" ng rasismo, poot, at mga antisosyal na pag-uugali - hindi dapat ikagulat ang sinuman na ang USA ay may mas maraming problema sa mga antisosyal na pag-uugali kaysa sa iba. mga lipunan. Iyon ay sinabi, hindi mo maaaring kunin ang problema sa pagbaril sa paaralan nang ihiwalay mula sa iba pang mga anti-sosyal na pag-uugali tulad ng mga pag-atake sa mga guro o pag-atake sa mga manggagawa sa pangangalagang pangkalusugan na isang malawakang problema sa mundo. The Ideology Factor: mga pagpatay ng kutsilyo sa kindegarten at elementarya ng China Makatwirang Paniniwala: Pag-uuri ng mga hindi pangkaraniwang karanasan bilang hindi karaniwan. Ang hindi naiintindihan ng maraming tao ay ang patuloy na pag-aaral ay nagpapakita na sa isang lugar sa pagitan ng 1/3 hanggang 1/2 ng mga tao ay may mga karanasan - at tulad ng pagmamasid nina Park at Paloutzian, mayroong "normalcy" sa mga espirituwal-psychic na karanasan. Higit pa rito, ang mga tao - kung minsan - ay nawawalan ng sentido komun at kadalasang naliligaw sa mga abstraction. Ang sentido komun ay magdidikta na ang utak ay nagpoproseso ng mga hindi pangkaraniwang karanasan bilang "hindi pangkaraniwan" - medyo kamangha-manghang.... huh? Kapag ang mga tao ay pumasok sa mga abstraction, kadalasang nalilimutan nila ang pag-unawa sa sentido komun at tamang paghuhusga. Ang mga pag-aaral at eksperimento na nagpatunay na ang proseso ng "kategorya" ay isang napakahalagang proseso sa pag-iisip ng tao at ang proseso ng pagkakategorya ay parehong kilala at mahusay na napatunayan sa sikolohiya. Sinabi pa ni William James na ang mga karanasan sa relihiyon at espirituwal na mga karanasan ay lumilikha at nagdudulot ng “sense of reality” (p.48) halos pareho talaga ang sinabi ni Jung - na ang mga karanasan ng isang indibidwal ay humuhubog sa realidad ng isang tao. Ang synthesis consensus nina Viktor Frankl, Carl Jung, at William James ay simpleng sinabi na "ang espiritu, mga prosesong espirituwal, at mga paniniwala sa relihiyon ay lumilikha ng kahulugan, isang pakiramdam ng katotohanan - at sa huli ay Reality, at Katotohanan. Sa antolohiya, Kahulugan sa Positibo at Eksistensyal Ang Psychology (2014), Paul Wong, ay nagsabi: "Isinasaalang-alang ni Franklin ang paghahanap ng kahulugan bilang nagmumula sa espirituwal na kalikasan ng isang tao na binibigyang-diin ni William James sa kanyang klasikong gawa, na orihinal na inilathala noong 1902, The Varieties of Religious Experiences: "Sila [mga espirituwal na karanasan] ang tumutukoy sa ating mahahalagang bagay. saloobin [sense of reality] na kasing determinado ng mahalagang saloobin ng mga magkasintahan ay natutukoy ng nakagawian na kahulugan,…” napagmasdan ni Jung, sa Collected Works (CW8: 648 -1968 revised) na “Ang buhay at espiritu ay dalawang kapangyarihan o pangangailangan sa pagitan ng kung saan ang tao ay inilagay ang Espiritu ay nagbibigay ng kahulugan sa kanyang buhay, at ang posibilidad ng pinakamalaking pag-unlad nito. Pananaw: halos lahat ng aking mga karanasan ay madaling magkasya sa isang kategorya na kahanay sa mga tawag sa alarma ng mga hayop. Si Jean MacPhail, iskolar, may-akda ng A Spiral Life at dating kapwa sa neuropathology sa Harvard University, ay nagsabi, 'Natatangi ang aking mga karanasan!' – sa isang bahagi dahil nauugnay ang mga ito sa mga kaganapan sa labas ng aking sarili, pati na rin ang pagiging pare-pareho sa mga makatwirang interpretasyon (lahat bilang mga pananaw ng mga banta sa mga grupo) - pati na rin ang pagiging medyo mahusay na dokumentado. Kaugnay nito ang mga resulta ni Daryl Bem ng kanyang mga eksperimento sa pagkilala na nagpakita ng kaugnayan sa mga "instinctual" na motibasyon (ibig sabihin, sex) Ang kamakailang ebidensiya mula sa maraming dokumentadong pananaw ng mga banta hinggil sa 9/11 ay nagpapakita na ang "persepsyon ng mga banta" ay isang napaka-kapansin-pansing salik pati na rin ang "visibility" - pampulitika at panlipunan-relihiyoso - bilang isang napakahalagang salik sa "pagkilala." Sa lahat ng aking mga karanasan, iilan lamang sa mga persepsyon ang makikilala bilang "precognitive." Sa katunayan, noong naupo ako kamakailan at nirepaso ang aking mga karanasan - isang malaking proporsyon ang masasabing mga perception na may kaugnayan sa "alienated" na mga tao - isang malinaw na indikasyon na mahalaga ang telepathy. Kaya, tatanungin ko ang pagiging lehitimo ng ideya ng "purong precognition" - kumbaga (lalo na sa liwanag ng kolektibong kamalayan). 1. Mga Panaginip: Mayroon akong apat na dokumentadong panaginip at dalawang hindi dokumentadong panaginip - lahat ay may pare-pareho at makatwirang interpretasyon na inilista ko dito: (1) isang panaginip tungkol sa Pakistan at digmaang nuklear. (2) A Hybrid Dream-Perception: Precognitive "Tag" (isang tag ay magiging isang sentral na aksyon kasama ang isa o dalawang detalye) ng "incel" na terorista sa Canada noong huling bahagi ng Abril, 2018. (3) Mangarap tungkol sa Libya (2- 26-2019), (4) Synchronicity with Strasburg, France attack - dream (9-19-20) + undocumented (5) Dudayev Dream (6) Fredericksburg 2. Mga Mulat na Karanasan: Nagha-highlight ng mga nakakagising na pananaw (1) ang aking kamakailang 10-30-20 na email sa ahente ng FBI na si McElwee ay nagbabala tungkol sa banta ng "domestic terrorist" na tumutukoy sa isang "bomba" bilang sandata. na may kaugnayan - siyempre - sa pambobomba sa Nashville noong araw ng Pasko 2020 (2) Isang napakaikling (tinatawagan) na babala sa FBI bago ang pagtatangkang pagpatay kay president Reagan (3) Tinawagan ko ang CIA bago ang 9/11 (4) Ang 1981 What a nightmare warning is in a category by itself - ang napakadetalyado, partikular, at notarized na babala sa FBI noong Oktubre 18, 1981 ng isang paparating na pag-atake ng aktibong grupong teroristang Weathermen noon. Ang [tumpak] na mga detalye ay: grupo – may pera, mga gawa-gawang bomba, pera, kababaihan, 22 ang pinagsama-sama, New York, kamatayan, pati na rin ang ID ng manifesto ng teroristang weathermen sa pamagat na “bangungot”. Bilang isang punto ng impormasyon "fabricating" ay napaka-tumpak - ang mga terorista ay may mga plano sa paggawa ng bomba at mga materyales sa kanilang apartment ngunit walang aktwal na mga bomba. Ang item, "22 were assembled" ay hindi kapani-paniwalang tumpak din - dahil nagkaroon ng shootout sa pagitan ng Weathermen at Nyack police force na kakaibang iniulat ng New York Times ay mayroong 22 miyembro sa kanilang police force. Ang kapansin-pansin sa aking "Ano'ng bangungot" ay iyon, ang huling linya ay kasama ang "Buhi ng Mustasa" [Parable] na, sa aking pananaw ay lumilitaw na talagang isang "banal na pananaw!" Ang Parable ng Mustard Seed ay ganap na nauugnay sa Synthesis-Consensus nina Viktor Frankl, Carl Jung, William James, at Emile Durkheim na malinaw na nagsasaad na ang "espiritu" [mga prosesong espirituwal] ay lumilikha ng kahulugan - at nauugnay sa talinghaga ay "metaporikal" na mga buto ng mustasa na lumikha ng paglago at gumawa ng isang kahanga-hangang Halaman ng Mustard Seed - kahanay ng "espiritu ay katotohanan" (Juan 5:6) Mga Pagninilay: A. Ang karanasan ay maaaring maging isang mahusay na guro Narito ang ilang mahahalagang prinsipyo na natutunan ko mula sa maagang medyo well documented spiritual-psychic na may pare-parehong makatwirang mga interpretasyon sa aking mga karanasan noong 1981. Sa aking pananaw ang aking mga personal na karanasan ay pangunahing nagsilbing isang function upang mag-trigger ng isang paghahanap at pagtatanong upang maging tapat. 1. Gaya ng ipinaliwanag ni JE Kennedy, ipinapakita ng mga pag-aaral na humigit-kumulang 45% ng mga tao ang may unang reaksyon sa takot. Ganyan ang akin. Tulad ng marami, nakita ko ang aking karanasan na nakakatakot - lalo na dahil ito ay hindi kilala at ang aking "isip ay walang paraan" upang ayusin ang karanasan. Ang mga pag-aalinlangan at takot ay nagpakain ng isang siklo ng mga pagdududa at pagkabalisa. Isang gabi – sa Ann Arbor sa naaalala ko - dalawang hakbang ako sa ibabaw ng linya – ngunit napagtanto ko ito. Ang isang epiphany ko - na ibinahagi ng isang malaking bilang ng mga Kristiyanong lider ay ang Ganap na Katotohanan [Diyos] ay hindi kayang unawain - na ang karanasan ay sanhi at hindi kayang unawain. Iyan ay isang mahalagang salik sa pagtatasa ng hula. Ang pagbabawas ng banal sa pag-iral bilang isang hula ay hindi lamang hindi makatotohanan ngunit nakakasira din sa Diyos at sa banal. 2. Maaga noong 1981, nakipagbuno ako sa tanong tungkol sa layunin ng propesiya. Sinabihan ako na dapat kong isulat ang mga hula. Iyon ay isang Big Deal noong 1981 – at ito ay isang tanong na dinala sa unang linya ng aking notarized na babala sa FBI noong Oktubre 18,1981. Ang tanong ko ay - ang paggawa ng mga hula upang gumawa ng mga hula ay may anumang kahulugan sa biologically, psychologically, o kahit na espirituwal? Ang konklusyon na aking narating ay ang layunin at pagganyak ay mahalaga. Ibig sabihin, ang "layunin" ay mahalaga sa propesiya - at espirituwalidad - lalo na sa liwanag ng "Espiritu ay Katotohanan" (Juan 5:6) Ang kahalagahan ng pagganyak ay lubos na naaayon sa mga espirituwal na paniniwala ng mga taong nakasama ko. Kapag ang "espirituwal na mga tao" ay tinanong - sa marami, ang mga espirituwal na paniniwala ay hindi lamang isang pagganyak ngunit isang napakalalim na mapagkukunan ng inspirasyon. Sa kasaysayan, pagkatapos ng sampu-sampung libong taon ng espirituwal at relihiyosong mga paniniwala - kahit na hindi kapani-paniwalang wala ito sa akademya - ang espirituwalidad at pagiging relihiyoso ay malinaw na magiging isang malakas na drive at motibasyon. 3. Pinag-isipan kong mabuti ang tungkol sa espirituwalidad at transendental na espirituwal na mga karanasan. Tulad ng itinuro ni St Gregory ng Nyssa na tanging ang "dalisay ng puso" ang 'nakikita' ang Diyos. Sa aking pananaw ay malinaw na mayroong espiritu sa loob at transendental na espiritu. At kung walang espiritu sa loob ay hindi magkakaroon ng anumang tunay na koneksyon sa transendental na espiritu. Ang isang wastong pagkakatulad ay ang espirituwal na karanasan bilang bulaklak at ang kahulugan, layunin, at pagkamalikhain na ginawa bilang bunga. 4. Abraham Heschel (1907 – 1972), isang “nangunguna” na pilosopo at teologo ng Hudyo: Sa aklat ni Heschel na The Prophets, sinipi ni Heschel ang NK Chadwick: Kahit saan ang kaloob ng propesiya ay hindi mapaghihiwalay sa banal na inspirasyon. Kahit saan ang inspirasyong ito ay may dalang kaalaman – sa nakaraan man, sa anyo ng kasaysayan at talaangkanan; ng nakatagong kasalukuyan sa anyo ng siyentipikong impormasyon; at ng kinabukasan sa anyo ng makahulang pagbigkas sa mas makitid na kahulugan…..Palagi nating nalaman na……….ang kanyang kalooban [ng makata] ay mataas at malayo sa kanyang normal na pag-iral….” (P. 482 – 483)

prophétie Jérémie Quand la mort nationale menace, L'homme - partie d'un organisme social Stibitz croyances spirituelles et religieuses = 'ordre social et moral Reyes & parole de Dieu

By Charles E Peck Jr • November 11, 2024
La prophétie de Jérémie : les prophètes de l'Ancien Testament = Quand la mort nationale menace et l'homme, non pas en tant qu'atome, mais en tant que partie d'un organisme social (Stibitz) + les croyances spirituelles et religieuses en tant qu'"ordre social et moral" (R Reyes) La prophétie en tant que justice sociale et la prophétie en tant qu'enseignements (parole de Dieu), + la prophétie en tant que force Préambule : Prophétie Hier et aujourd'hui : 1. « La prophétie biblique comprend les passages de la Bible qui sont censés refléter les communications de Dieu aux humains par l’intermédiaire des prophètes. Les chrétiens considèrent généralement que les prophètes bibliques ont reçu des révélations de Dieu. » (Wikipedia) 2. La prophétie théologique est une prédiction d'événements futurs que l'on croit inspirée par Dieu et communiquée à un prophète par un être surnaturel. Le mot « prophétie » vient du grec prophēteia , qui signifie « don d'interpréter la volonté de Dieu ». L’escroquerie surnaturelle : Le mot « surnaturel » apparaît trois fois dans les Évangiles – et jamais il n’a été utilisé par Jésus-Christ. Le mot « surnaturel » est un terme matérialiste qui n’a pas de définition et qui véhicule une signification entièrement différente de celle des Évangiles, comme la magie, les pouvoirs, la prédiction par boule de cristal, etc. Bref résumé de la manière dont le Christ dépeint le Saint-Esprit : Les évangiles synoptiques parlent généralement moins du Saint-Esprit que celui de Jean. L'évangile de Marc est celui qui en parle le moins, ne mentionnant le Saint-Esprit que six fois. Comme tous les évangiles, Marc met l'accent sur le baptême et en particulier sur le baptême de Jésus. En fait, c'est là le point fort de l'écriture de Marc sur le Saint-Esprit : l'œuvre du Christ est supérieure et meilleure précisément parce qu'il baptise dans le Saint-Esprit, et pas seulement dans l'eau. Exemples rapides : Apocalypse (Luc 2 : 26), guider (Luc 2 : 27), baptiser (3 dont Luc 3 : 27), guérir les cœurs brisés (Luc 4 : 18), recouvrer la vue (Luc 4 : 18), enseigner (Luc 12 : 11-12), habiliter (Luc 24 : 49), attendre (Luc 24 : 49) Baptême (Jean 3 : 5), libre comme le vent (Jean 3 : 8). Vivant (Jean 6 : 63), eau vive (Jean 7 : 37-39). Consolateur (« intercesseur, consolateur, avocat ») (Jean 14 : 16). Invisible, inconnu, étranger au monde (Jean 14 : 17). Consolateur divin (Jean 14 v. 18). voir Jésus (14 : 19). vie de résurrection Jésus vit (Jean 14 : 19). vie de résurrection Jésus vit (Jean 14 : 19) Consolateur (Jean 15 : 26). Il est l’Esprit de vérité (Jean 15 : 26). Nous devons « attendre » jusqu’à ce que nous le recevions (v. 49). Pour mettre les choses en perspective, une étude a révélé que si la religiosité a considérablement diminué parmi les jeunes en Angleterre, on a constaté une augmentation des croyances en la vie après la mort. Prophétie irlandaise contre Oracle de Delphes Différences culturelles relatives à la spiritualité et à la prophétie Comme l’observe Caroline Francis Richardson dans son article « The Use of Prophecy in the Irish tales of the Heroic Cycle », la prophétie irlandaise/celtique était/est assez différente et distincte des autres formes de prophétie, et aurait donc probablement aussi une composante génétique distincte (pour mémoire ). La prophétie irlandaise ne ressemblait en rien à la prophétie grecque antique et à sa fascination pour les oracles, comme l’oracle de Delphes. Caroline Richardson souligne que, contrairement à la tradition irlandaise qui n’avait pas de prêtre ou d’organisation hiérarchique, contrairement à la religion grecque antique qui consistait en « un corps organisé de prêtres interprétant les oracles de Zeus et d’Apollon et pouvant, par conséquent, colorer les politiques de la nation et influencer le caractère de tout le peuple ainsi que des individus. » (p. 394) De plus, la prophétie irlandaise ne ressemblait en rien à l’accent mis sur la prophétie sociale de la justice et des alliances, des prophètes de l’Ancien Testament qui promettaient fréquemment la colère de Dieu pour les injustices et l’idolâtrie. Caroline Richardson résume la prophétie irlandaise/celtique en ces termes : « La prophétie n’est pas la possession d’un seul groupe de personnes ; elle n’a pas d’habitation locale ; elle n’a aucune influence sur les politiques de la nation, ni sur les individus ; elle ne fait pas partie intégrante de l’intrigue des histoires. Et dans ces contes, c’est l’intrigue qui compte, pas souvent une intrigue achevée, mais quelque chose de précis se produit ; les hommes, les femmes et les Twatha de Danaan agissent ! » (p. 395) Caroline Francis Richardson observe dans son article « The Use of Prophecy in the Irish tales of the Heroic Cycle », The Sewanee Review, octobre 1913, vol. 21. No 4 (octobre 1913, pp. 385-396) Il semble évident que le concept de perception par la boule de cristal trouve son origine dans la culture grecque et plus particulièrement dans le modèle de l’oracle de Delphes. En tant que moyen d’information, le mot hébreu original (yada) pour la connaissance avait un contexte « proche et personnel » – en particulier dans le contexte de Yahweh. Le christianisme a assimilé la philosophie grecque et ce facteur semble avoir changé l’orientation des chrétiens. Les Corinthiens (Dons) font par exemple une distinction entre sagesse et connaissance. Préface : Les prophètes ont traité l’homme, non pas comme un atome, mais comme une partie d’un organisme social, un membre vivant d’un corps vivant. Comme le disait le philosophe espagnol Ortega Gasset, je suis « moi » et mes circonstances. Les prophètes ne seraient probablement pas différents ! Les prophètes traitaient l’homme, non comme un atome, mais comme une partie d’un organisme social, un membre vivant d’un corps vivant. Guérir ce corps lorsqu’il était malade (Esaïe I : 6), le mettre en garde contre une dissolution prochaine et le ramener sur les sentiers qui conduisent à la perfection en Dieu, telle était leur grande et unique mission (Jérémie 6 : 6). C’est pourquoi ils étaient toujours les plus nombreux lorsque la mort nationale menaçait. Juste avant la chute de Samarie et la chute de Jérusalem, nous les trouvons à l’œuvre en plus grand nombre et avec la plus grande énergie. (LES PROPHÈTES DE L’ANCIEN TESTAMENT EN TANT QUE RÉFORMATEURS SOCIAUX. Par le révérend GEO. STIBITZ,) Jérémie et Juda : Le royaume du sud de Juda tomba pendant le ministère prophétique de Jérémie (586 av. J.-C.), menacé depuis de nombreuses années par des puissances extérieures, d'abord l'Assyrie et l'Égypte, puis leurs conquérants éventuels, Babylone. Jérémie se retrouva face à une nation qui se précipitait tête baissée vers le jugement de Dieu. moderne : A titre d’information, je voudrais souligner que l’événement du 11 septembre – selon un certain nombre de « comptes rendus d’experts » – a généré un grand nombre d’expériences de précognition documentées. Recherche pour la perspective : « Les événements tragiques du 11 septembre ont attiré l’attention des laboratoires de parapsychologie sur une multitude de cas. Les cas allaient des rêves dramatiques d’avions s’écrasant ou explosant aux exemples plus fréquents d’écarts inhabituels par rapport aux routines normales qui ont fini par sauver la vie de quelqu’un. » (Rencontres aux frontières du temps : Questions soulevées par des expériences humaines anormales, Richard S. Broughton) Historiquement, c’est du jamais vu – du jamais vu – il n’existe aucune prémonition historique documentée – aucune expérience prémonitoire de terrorisme – zéro. Il y a environ huit avertissements documentés – des prémonitions d’assassinats – mais aucune de terrorisme. Cela implique que quelque chose a changé dans la conscience humaine. « Un monde de plus en plus mécaniste, fragmenté et décontextualisé… est apparu, reflétant, je crois, l’action sans opposition d’un hémisphère gauche dysfonctionnel. » — Iain McGilchrist Conscience sociale historique et ordre socio-moral « L’homme, non pas en tant qu’atome, mais en tant que partie d’un organisme social, membre vivant d’un corps vivant » Les croyances spirituelles et religieuses comme conscience sociale et ordre social et moral La perception sociale et la conscience sont l’ordre social : Ramon Reyes souligne l’aspect unificateur de la spiritualité dans les sociétés philippines préhistoriques et dans les premières sociétés humaines : « En résumé, l’ordre social et moral englobe les vivants, les morts, les divinités et les esprits. » C’est-à-dire que les croyances spirituelles et religieuses des premières sociétés humaines ont créé et maintenu une conscience sociale – un ordre social et moral. On peut voir dans la mythologie de Zeus que le même principe s’applique. Zeus incarnait la loi et l’ordre, la sagesse, l’hospitalité et les serments – toutes des valeurs prosociales. Les recherches de Ramon Reyes soutiennent l’argument de Durkheim : « En effet, l’ordre social des Ifugao dans son ensemble, y compris les modes de vie pratiques, les institutions et les règles sociales, la moralité et tout le reste, constitue un système unitaire ; et il est considéré comme un phénomène religieux d’origine surnaturelle. » Décrivant un exemple de cette vision du monde préhistorique des Philippins, un anthropologue dit : « En traitant l’environnement comme un élément social, les gens reçoivent une explication ordonnée des phénomènes « naturels ». En résumé, un ordre social et moral englobe les vivants, les morts, les divinités et les esprits, ainsi que l’environnement dans son ensemble. » Les mythes comme cartes symboliques de la conscience sociale Les croyances spirituelles de la Grèce antique – et notamment Zeus – étaient considérées comme une conscience sociale et un ordre socio-moral. Zeus, en tant que symbole, était « le fondateur du pouvoir royal, de la loi et de l’ordre, d’où le fait que Dé, Thémis et Némésis sont ses assistants. Pour la même raison, il protège l’assemblée du peuple ( agoraios ), les réunions du conseil ( boulaios ), et comme il préside à l’ensemble de l’État, il préside également à chaque maison et famille. Il veillait également à la sainteté du serment ( horkios ), à la loi de l’hospitalité ( xenios ) et protégeait les suppliants. Il vengeait ceux qui avaient été lésés et punissait ceux qui avaient commis un crime, car il observait les actions et les souffrances de tous les hommes. » Dans Les Formes élémentaires de la vie religieuse, publié pour la première fois en 1912, Émile Durkheim, l'un des pères fondateurs de la sociologie, affirmait qu'« une religion est un système unifié de croyances et de pratiques relatives aux choses sacrées, c'est-à-dire aux choses mises à part et interdites, croyances et pratiques qui unissent en une seule communauté morale appelée Église, tous ceux qui y adhèrent ». Paloutzian et Park (p. 12) soutiennent que « la religion et la spiritualité sont des systèmes de significations plus ou moins cohérents, élaborés culturellement, intégrés et acquis par le biais de relations sociales et d’institutions situées dans des environnements naturels et bâtis complexes ». Préface : Ruach Hakodesh Tous les prophètes ont parlé « dans l’Esprit Saint » ; et le signe le plus caractéristique de la présence de l’Esprit Saint est le don de prophétie, en ce sens que la personne sur laquelle il repose voit le passé et l’avenir. Dans le judaïsme, le Saint-Esprit (hébreu : רוח הקודש, ruach ha-kodesh) fait référence à la force divine, à la qualité et à l'influence de Dieu sur l'univers ou sur les créatures de Dieu, dans des contextes donnés. Le terme « esprit saint » apparaît trois fois dans la Bible hébraïque : le Psaume 51 fait référence à « ton esprit saint » (ruach kodshecha) [3] et Isaïe fait référence deux fois à « son esprit saint » (ruach kodsho).[4] Le terme ruah haqodesh apparaît fréquemment dans la littérature talmudique et midrashique. Dans certains cas, il signifie l'inspiration prophétique, tandis que dans d'autres, il est utilisé comme une hypostase ou une métonymie de Dieu. La conception rabbinique du Saint-Esprit comporte un certain degré de personnification, mais il reste « une qualité appartenant à Dieu, l'un de ses attributs ». [8] L'idée de Dieu comme dualité ou trinité est considérée comme Avec la mort des trois derniers prophètes (Aggée, Zacharie et Malachie), le Saint-Esprit a cessé de se manifester en Israël, et seul le Bat Kol est resté à la disposition des sages. Le Saint-Esprit du Christ Les évangiles synoptiques ont généralement moins à dire sur le Saint-Esprit que l’évangile de Jean. L’évangile de Marc en dit le moins et ne mentionne le Saint-Esprit que six fois. Comme tous les évangiles, Marc souligne le baptême par l’Esprit comme la marque de fabrique de Jésus. En fait, c’est là le point culminant de l’écriture de Marc sur le Saint-Esprit – que l’œuvre du Christ est supérieure et meilleure précisément parce qu’il baptise dans le Saint-Esprit, et pas seulement dans l’eau. Luc reflète ce que dit Marc au chapitre 24, verset 49 : « La promesse du Père, c’est le baptême du Saint-Esprit. » 1 Jean 2:27 dit : « L’onction que vous avez reçue de lui demeure en vous » (1 Jean 2:27). La métaphore du « baptême du Saint-Esprit » est devenue dans le « christianisme » un aspect central du « Christ ». La métaphore reprend l’idée de la purification du corps humain par le baptême d’eau et l’étend à la purification de l’esprit humain par le baptême dans le Saint-Esprit. Cet essai sur Jérémie se concentre sur l'accent fréquemment mis dans la théologie chrétienne sur la conscience sociale (c'est-à-dire l'alliance) et l'activisme social - comme dans la justice, etc. J'ajoute - bien sûr - que le Saint-Esprit est un aspect important de la prophétie. Je souligne que considérer la prophétie uniquement et entièrement comme une prédiction diminue la vraie nature de la prophétie - et la conscience sociale comme une force George Barton ; Comment l'exil babylonien et Jérémie ont influencé la pensée et la théologie juives : « L’influence de l’exil babylonien est perceptible dans trois grands domaines de la vie : (I) dans la compréhension de la vérité religieuse ; (2) dans l’organisation extérieure de la vie religieuse ; et (3) dans les normes de la morale publique. Nous allons essayer de traiter brièvement chacun de ces points, mais auparavant, quelques mots sont nécessaires sur la nature de l’exil. » (INFLUENCE DE L’EXIL BABYLONIEN SUR LA RELIGION D’ISRAEL, PROFESSEUR GEORGE A. BARTON, PH.D.) La maison du potier : la prophétie de Jérémie sur la maison du potier - Sens de la situation historique et façonnement de la conscience sociale et collective Jérémie parle de la contrainte et de la pression qu’il ressentait et qui le poussaient à parler et à agir : « Si je dis : Je ne le mentionnerai plus (Dieu), et je ne parlerai plus en son nom, il y a dans mon cœur comme un feu ardent enfermé dans mes os ; je suis las de le contenir, et je ne le puis. » (Jérémie 20 : 9) La prophétie de Jérémie met en jeu des émotions profondément ancrées et probablement aussi des instincts sociaux. Malgré la persécution, Jérémie persiste dans ses comportements. Pourtant, Jérémie semble croire que Dieu ne lui ferait pas endurer ce qu’il a enduré, et se demande pourquoi il est, en fait, soumis à la persécution. Jérémie se plaint que Dieu l’a trompé et à cause de cela « je suis tous les jours en dérision, tous se moquent de moi » (Jérémie 20 : 7). Jérémie : 18 Voici la parole qui fut adressée à Jérémie de la part de l’Éternel : 2 « Descends à la maison du potier, et c’est là que je te donnerai ma parole. » 3 Je descendis donc à la maison du potier, et je le vis travailler au tour. 4 Mais le vase qu’il façonnait avec l’argile était abîmé dans ses mains ; le potier en façonna un autre, et le façonna comme il lui semblait bon. 5 Alors la parole de l’Éternel me fut adressée, 6 et il dit : « Ne puis-je pas faire de toi, Israël, ce que fait ce potier ? » déclare l’Éternel. « Comme l’argile dans la main du potier, ainsi tu es dans ma main, Israël. 7 Si je déclare qu’une nation ou un royaume doit être déraciné, démoli et anéanti, 8 et si cette nation que j’ai avertie se repent de sa méchanceté, alors je me repentirai et je ne lui ferai pas le mal que j’avais projeté. 9 Et si, à une autre époque, je proclame qu’une nation ou un royaume doit être bâti et implanté, 10 et qu’il fasse ce qui est mal à mes yeux et ne m’écoute pas, alors je reconsidérerai le bien que j’avais résolu de lui faire. Nouveau paradigme et modèle : un cheval tire une charrette avec des marchandises à l'intérieur ! Si l’on prend du recul et que l’on considère la prophétie dans un sens plus large – notamment en termes de cycles et de finalités historiques – il apparaît évident qu’en fin de compte, la prophétie a souvent eu pour effet historique d’exercer une influence significative sur la façon dont certaines personnes voient le monde et d’influencer clairement la conscience sociale et spirituelle de nombreuses personnes religieuses. En d’autres termes, la prophétie façonne la conscience humaine. Je dirais qu’on pourrait faire une analogie entre un cheval tirant une charrette contenant des marchandises et la prophétie. Trois parties ou aspects sont abordés : le cheval qui donne de l’énergie, la charrette ou le récit, et les marchandises ou le message ou la Parole de Dieu. Paradigme des marchandises transportées par des chevaux et des charrettes Dans cette analogie, le cheval serait la prophétie-prédiction qui dynamise la prophétie. Donald Kalsched, un spécialiste de Jung, a observé à propos des archétypes, qui sont généralement considérés comme des prédispositions comportementales ou attitudinales dans l'inconscient de l'esprit humain : « L'énergie archétypique est profondément enracinée dans l'inconscient et elle est « archaïque », primitive et aussi « typique ». Les énergies et les affects archétypiques ne sont pas facilement assimilés par l'esprit conscient. Ils peuvent être lumineux ou sombres, angéliques ou démoniaques, mais parce qu'ils existent sous une forme brute et non médiatisée, ils ont tendance à être surpuissants. » Nancy Furlotti fait écho à cette déclaration lorsqu'elle dit : « L'affect émerge des archétypes, qui sont les principes d'ordre a priori de la nature, du monde et de la psyché. Lorsqu'un archétype est activé, une énergie est mise en mouvement qui n'adhère pas aux lois de la causalité, du temps et de l'espace. » (Tracing a Red Thread: Synchronicity and Jung's Red Book: (2010), Psychological Perspectives, 53:4, 455-478) Les croyances et les idées sont très réelles et incroyablement puissantes et, comme l'observent James et Jung, le symbolisme religieux est souvent surchargé d'énergie émotionnelle. L'idée de l'esprit et de la prophétie en tant qu'énergie et force est très réelle, surtout à la lumière d'une conscience collective. Le deuxième aspect ou caractéristique de la prophétie est le récit du prophète qui sert de chariot pour transporter les marchandises – ou le message de la prophétie. Chaque livre de prophétie et chaque prophète raconte une histoire et présente un récit. Comme l’a observé un psychologue, les récits sont la forme de connaissance la plus ancienne et la plus ancienne, remontant sans aucun doute à des millions d’années, lorsque l’espèce humaine a découvert le feu pour la première fois et s’est rassemblée autour, ce qui a bien sûr conduit à la narration. La psychologie narrative n’est apparue que dans les années 1970. Le psychologue narratif Dan P. McAdams a développé l’idée de récits utilisés comme modèles d’histoires de vie qui ont façonné l’identité et développé la personnalité en structures sophistiquées. L’histoire de la vie et des efforts du prophète, dans ce cas, a servi de récits ou d’histoires qui ont servi à façonner la pensée spirituelle et religieuse ainsi qu’à donner forme aux conflits culturels. Comme les mythes, les récits prophétiques ont servi de véhicule pour transmettre des réalités et des vérités spirituelles – qui étaient bien sûr les « marchandises » transportées par le chariot. La maison du potier : la prophétie de Jérémie sur la maison du potier - Sens de la situation historique et façonnement de la conscience sociale et collective Jérémie parle de la contrainte et de la pression qu’il ressentait et qui le poussaient à parler et à agir : « Si je dis : Je ne le mentionnerai plus (Dieu), et je ne parlerai plus en son nom, il y a dans mon cœur comme un feu ardent enfermé dans mes os ; je suis las de le contenir, et je ne le puis. » (Jérémie 20 : 9) La prophétie de Jérémie met en jeu des émotions profondément ancrées et probablement aussi des instincts sociaux. Malgré la persécution, Jérémie persiste dans ses comportements. Pourtant, Jérémie semble croire que Dieu ne lui ferait pas endurer ce qu’il a enduré, et se demande pourquoi il est, en fait, soumis à la persécution. Jérémie se plaint que Dieu l’a trompé et à cause de cela « je suis tous les jours en dérision, tous se moquent de moi » (Jérémie 20 : 7). Jérémie : 18 Voici la parole qui fut adressée à Jérémie de la part de l’Éternel : 2 « Descends à la maison du potier, et c’est là que je te donnerai ma parole. » 3 Je descendis donc à la maison du potier, et je le vis travailler au tour. 4 Mais le vase qu’il façonnait avec l’argile était abîmé dans ses mains ; le potier en façonna un autre, et le façonna comme il lui semblait bon. 5 Alors la parole de l’Éternel me fut adressée, 6 et il dit : « Ne puis-je pas faire de toi, Israël, ce que fait ce potier ? » déclare l’Éternel. « Comme l’argile dans la main du potier, ainsi tu es dans ma main, Israël. 7 Si je déclare qu’une nation ou un royaume doit être déraciné, démoli et anéanti, 8 et si cette nation que j’ai avertie se repent de sa méchanceté, alors je me repentirai et je ne lui ferai pas le mal que j’avais projeté. 9 Et si, à une autre époque, je proclame qu’une nation ou un royaume doit être bâti et implanté, 10 et qu’il fasse ce qui est mal à mes yeux et ne m’écoute pas, alors je reconsidérerai le bien que j’avais résolu de lui faire. Ce que Jérémie présente ici est une vision de forces puissantes (Dieu) qui changeront et façonneront le peuple juif et sa foi. D’un certain point de vue, comme je le montrerai plus tard, la prophétie de la maison du potier de Jérémie – cette vision de forces énormes (Dieu) qui affecteraient et façonneraient la nation juive s’est avérée être l’une de ses prophéties les plus fructueuses. Pour mettre les choses en perspective, je soulignerais le fait que, si l’on prend du recul et que l’on considère la prophétie dans un sens plus large, en particulier en termes de cycles et de buts historiques, en général, il apparaît que – de loin – ce que la prophétie a souvent « historiquement » accompli et produit, c’est d’avoir produit des influences significatives sur la vision du monde des peuples et, dans le judaïsme et le christianisme, elle a façonné la conscience sociale et spirituelle de nombreuses personnes religieuses. C’est-à-dire que la prophétie façonne la conscience humaine. Je dirais qu’une analogie pourrait être faite entre un cheval tirant une charrette contenant des marchandises et la prophétie. Trois parties ou aspects sont abordés – le cheval qui donne de l’énergie, la charrette ou le récit, et les marchandises ou le message ou la Parole de Dieu. La prophétie comme conscience sociale George Barton, Ph. D. : « Les catastrophes et les chagrins obligent une âme ou une nation à chercher à nouveau les fondements de la vie. Les périodes de chagrin sont donc des périodes de croissance religieuse. L’exil babylonien ne fait pas exception. En effet, l’influence de cet exil sur la religion d’Israël fut énorme. Cela était dû en partie au fait que l’exil était l’événement extérieur nécessaire pour cristalliser les résultats des influences prophétiques qui étaient à l’œuvre depuis longtemps, mais cela était aussi dû en partie à l’approfondissement et à la clarification de la perception religieuse qu’apportent les catastrophes et les chagrins. » George Barton explique : « L’influence de l’exil babylonien est perceptible dans trois grands domaines de la vie : (I) dans l’appréhension de la vérité religieuse ; (2) dans l’organisation extérieure de la vie religieuse ; et (3) dans les normes de la morale publique. Nous allons nous efforcer de traiter brièvement chacun de ces points, mais avant de le faire, quelques mots sont nécessaires concernant la nature de l’exil. » (INFLUENCE DE L’EXIL BABYLONIEN SUR LA RELIGION D’ISRAEL, PROFESSEUR GEORGE A. BARTON, PH.D.) Ainsi, ici, Barton, qui fait clairement écho à un certain nombre d’érudits, affirme clairement que la prophétie de Jérémie – combinée à la souffrance et à la douleur de l’exil – a changé de manière bénéfique la théologie et la vision du monde du judaïsme. Un point très important D’après la description que fait Jérémie de l’impulsion – et de la contrainte – qui le poussait à annoncer la Parole de Dieu, il semble évident que des émotions profondes et de puissants instincts spirituels étaient à l’œuvre. On pourrait donc conclure que la prévoyance et la prophétie peuvent dans une certaine mesure être considérées comme un instinct lié au groupe, et la Parole de Dieu semble également être l’expression d’un instinct social puisqu’elle promeut les concepts de justice, les besoins des opprimés et des faibles, ainsi que la droiture. Jérémie est l’illustration parfaite de la façon dont la prophétie a changé la conscience humaine. Conclusions sur Jérémie Je dois dire que, selon moi, Jérémie a fait exactement ce qu’il était censé faire. Il a donné des directives et des orientations. Il a fourni un cadre pour ce qui allait se passer dans le futur. Ergoter sur le fait que Jérémie n’a pas noté le nombre précis d’années d’exil serait, à mon avis, comme critiquer Jérémie pour avoir défait ses lacets. À ma connaissance, personne n’a jamais prédit la date exacte d’un événement, sauf peut-être pour l’assassinat de César, à propos duquel il existe un débat historique. Comme l’a observé le bibliste Thompson, « si nous le considérons [le nombre soixante-dix] comme un symbole de « plusieurs » (Juges 1:7 ; 8:14 ; 1 Samuel 6:19 ; 2 Samuel 24:15 ; Psaume 90:10 ; etc.), il servira le but que Jérémie avait probablement prévu ». (p. 514) Pour moi, 58 ans signifient « une longue période » et Jérémie avait raison : c’était une longue période. Ce qui m’impressionne, c’est que Jérémie savait non seulement que l’exil ne se terminerait pas de sitôt, mais qu’il s’est levé et a « défié » les faux prophètes. Mon argument est que la prophétie est un récit et que dans cette prophétie particulière, Jérémie a créé un récit qui, en fin de compte, a très bien fonctionné pour façonner la conscience et l’avenir. À mon avis, Jérémie a fait son travail – très bien en fait. La façon dont vous regardez les choses est la force la plus puissante pour façonner votre vie. Le poète théologien irlandais John O'Donohue 1. « Peu de gens ont l'imagination nécessaire pour comprendre la réalité ! » - Goethe Johann Wolfgang (von) Goethe (1749 - 1832), poète, dramaturge, romancier, scientifique et homme d'État allemand, semble avoir prophétisé avec précision la révolution scientifique de la mécanique quantique et de l'intrication quantique (dans laquelle le « spin » des particules subatomiques est synchronisé - à des vitesses plus rapides que la vitesse de la lumière - 2. Niels Bohr, physicien danois et pionnier de la physique quantique, a déclaré que « Si la mécanique quantique ne vous a pas profondément choqué, vous ne l’avez pas encore comprise. Tout ce que nous appelons réel est fait de choses qui ne peuvent pas être considérées comme réelles. » – Cela suggère qu’une réévaluation de notre compréhension du monde, de l’univers et, bien sûr, de la Vérité – est nécessaire – un univers de nécessité. 3. Le futur a causé le passé. Professeur Truscott Le professeur Truscott a conclu que l'expérience démontrait que « un événement futur amène le photon à décider de son passé. » (Une expérience confirme l'étrangeté de la théorie quantique Science Daily, 27 mai 2015, Université nationale australienne) Résumé de l'expérience : La nature étrange de la réalité telle que la décrit la théorie quantique a survécu à un autre test, avec des scientifiques effectuant une expérience célèbre et prouvant que la réalité n'existe pas tant qu'elle n'est pas mesurée. Les physiciens ont mené l'expérience de pensée à choix différé de John Wheeler, qui implique un objet en mouvement auquel on donne le choix d'agir comme une particule ou une onde. Le groupe a inversé l'expérience originale de Wheeler et a utilisé des atomes d'hélium diffusés par la lumière. Si l'on choisit de croire que l'atome a réellement suivi un ou plusieurs chemins particuliers, alors il faut accepter qu'une mesure future affecte le passé de l'atome, a déclaré Truscott. .... Ainsi, la forme qu'il prendrait après avoir traversé la première grille dépendait de la mise en place de la deuxième grille par la suite. Par conséquent, le fait qu'il continue à être une particule ou qu'il se transforme en onde n'était pas décidé avant qu'un événement futur ne se produise. Le temps reculait. La cause et l'effet semblent être inversés. Le futur a causé le passé. La flèche du temps semblait fonctionner en sens inverse. 4. Stephen Hawking : Einstein et le voyage dans le temps « Le voyage dans le temps était autrefois considéré comme de la simple science-fiction, mais la théorie générale de la relativité d'Einstein laisse entrevoir la possibilité que nous puissions déformer l'espace-temps à tel point que nous pourrions décoller dans une fusée et revenir avant notre départ. Préambule à « Prophétie » : définition de la prophétie par Marriam-Webster Pour mettre les choses en perspective, il existe des points de vue divers et contradictoires sur la prophétie, et la situation semble très difficile à résoudre dans la mesure où la définition acceptée de la prophétie exclut une compréhension théologique commune. 1 : une déclaration inspirée d'un prophète 2 : la fonction ou la vocation d'un prophète (plus précisément : la déclaration inspirée de la volonté et du dessein divins) 3 : une prédiction de quelque chose à venir (4 :) À cette définition de la prophétie, il faut ajouter la prophétie en tant qu’activisme et promotion de la justice sociale – un thème commun et très pertinent des dirigeants et théologiens chrétiens Mon argument est que la « prophétie » est en partie une force du Saint-Esprit – ou, d’un point de vue psychologique, une force dans la conscience sociale et collective. La conscience sociale est l’ordre social : Perspectives dans la prophétie : Congrégation et conscience sociale L'idéal des prophètes n'est pas une église ou une congrégation de croyants en adoration, mais une communauté, une société ou un état de Dieu comme des hommes et des femmes vivant dans l'amour et la vérité ensemble sous le Messie comme roi, qui est rempli de l'Esprit de Dieu, exerçant la justice et le jugement envers les pauvres et les sans défense (Esaïe 9: I-7; I1: 1-5). Déclaration d’indépendance américaine : « Nous tenons pour évidentes ces vérités : tous les hommes sont créés égaux, ils sont dotés par leur Créateur de certains droits inaliénables, parmi lesquels la vie, la liberté et la recherche du bonheur. » Une grande partie de la conscience humaine est axée sur les idéaux, sur le bien et le mal. Comme Hume l’a observé il y a des siècles, il existe une nette différence entre le « devrait » et le « est » – et le bien et le mal échappent à la recherche scientifique. Des siècles plus tard, Einstein a également confirmé ce fait. Jung a souligné que les symboles – en eux-mêmes – sont extérieurs aux processus cognitifs. Comme l’observe le Dr Stephen Farra, « nos modèles sont notre réalité, mais les modèles ne sont pas la réalité. » LES PROPHÈTES DE L'ANCIEN TESTAMENT EN TANT QUE RÉFORMATEURS SOCIAUX. Par le révérend GEO. STIBITZ, Philadelphie, Pennsylvanie. Communauté Chrétienne L’idéal des prophètes n’est pas une église ou une congrégation de croyants en adoration, mais une communauté, une société ou un état de Dieu comme des hommes et des femmes vivant dans l’amour et la vérité ensemble sous le Messie comme roi, qui est rempli de l’Esprit de Dieu, exerçant la justice et le jugement envers les pauvres et les démunis (Esaïe 9 : 1-7 ; I1 : 1-5)… La piété est un 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 exigeaient de chacun un effort honnête et énergique pour réaliser le royaume divin 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 le révérend GEO. STIBITZ, Philadelphie, Pa. p.26 Les vrais prophètes ont exposé les faux ( Isaïe 9:15), et ont montré qu'ils étaient complaisants, lâches, vénaux, criant une fausse paix (Isaïe 56:1-2; Michée 3:5, II); mais aux seuls vrais prophètes restait la tâche ingrate de dire une vérité désagréable à un peuple qui aimait qu'on lui chatouille les oreilles (Michée 3:8-II). Quant aux vertus exigées, le contraire des péchés précédents est non seulement impliqué dans tous les cas, mais exprimé de multiples façons. Sans entrer dans les détails, il suffit d'attirer l'attention sur les vertus fondamentales de justice, de miséricorde et d'humilité exigées par Michée (6, 8) : « Que demande le Seigneur de toi, sinon que tu pratiques la justice, que tu aimes la miséricorde et que tu marches humblement avec ton Dieu ? » et par Amos (5, 24) : « Que le jugement coule comme des eaux et la justice comme un torrent puissant. » L’idéal des prophètes n’est pas une église ou une congrégation de croyants en adoration, 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 comme roi, qui est rempli de l’Esprit de Dieu, exerçant la justice et le jugement envers les pauvres et les sans défense (Esaïe 9 : 1-7 ; I1 : 1-5). La paix universelle régnera en maître (Esaïe II : 6-01), toute personne vile sera connue par son vrai nom (Esaïe 32 : 5 ; et cf. 26 : 1-10 ; chap. 56-66). Quant à la patrie de ce royaume idéal des prophètes (et pouvons-nous dire de la Bible dans son ensemble ?), c’est une terre. C’est cette terre, et elle n’est pas aussi radicalement différente de ce qu’elle est physiquement aujourd’hui que nous le pensons parfois. Enlevez le péché et ses conséquences généralisées, et qui sait à quel point même ce monde matériel serait changé pour le mieux ? (Cf. Isaïe II : I-IO ; Rom. 8 : 8-25 ; Apoc. 21 : 1-5.) p.27 La piété est un 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. C’est pourquoi les prophètes demandaient à chacun de faire un effort honnête et énergique pour réaliser le royaume divin et idéal dans ce monde… Ils rejettent une adoration qui ne produit aucun fruit dans la sphère sociale, mais insistent sur la véritable religion de Jéhovah comme seule racine et cause de ces fruits… Si nous demandons maintenant quel remède les prophètes suggèrent aux maux sociaux, nous trouvons que la réponse est une foi vraie et vivante en Dieu qui agit par l’amour envers son prochain. » Cela semblerait – à première vue – préconiser un type de conscience sociale p.28 Nous avons donc ici des écrivains aussi anciens que huit cents à mille ans avant Jésus-Christ, qui réclament à l’unanimité, comme pouvoir purificateur et plastique de la société, la dévotion véritable et désintéressée de l’homme au Dieu suprême, premièrement ; et, deuxièmement, à son prochain… La prophétie comme justice sociale : « La justice sociale et les prophètes » par Walter J. Houston : Extrait de l'article de Walter Houston qui met l'accent sur la justice sociale comme aspect essentiel de la prophétie « Que la justice coule comme de l’eau ! » (Amos 5.24). Des paroles magnifiques, mais que signifient-elles ? Ce que le prophète Amos entend par là, vous pouvez le comprendre à partir des injustices qu’il attaque. Les gens qu’il dénonce prélèvent leur part du travail pénible des pauvres (Amos 5.11), les traitent avec mépris et acceptent des pots-de-vin. Lorsqu’ils vendent du blé, ils truquent la balance et la monnaie (Amos 8.5). Ce sont toujours les pauvres qui sont leurs victimes. Ces exploiteurs impitoyables sont anonymes, mais ils ont manifestement la richesse et le pouvoir. Leur domicile est Samarie, la capitale du royaume d’Israël au huitième siècle avant notre ère (Amos 3.9, Amos 4.1, Amos 6.1). Amos montre que Dieu exige d’eux la justice plutôt que l’adoration : « Je hais, je méprise vos fêtes… Mais que la justice coule comme de l’eau, et la justice comme un torrent impétueux » (Amos 5.21-24). Walter J. Houston, « Social Justice and the Prophets », np [cité le 20 avril 2022]. En ligne : https://www.bibleodyssey.org:443/en/passages/related-articles/social-justice-and-the-prophets La question que je pose ici est la suivante : considérer la prophétie comme une altération des prédictions est-elle une caractéristique essentielle de la prophétie en tant que promotion de la justice sociale et influence de la conscience sociale et de la culture. Autrement dit, qu'est-ce qui, selon vous, serait le plus important pour Dieu : l'exactitude de la prédiction ou la justice sociale ? Je veux dire que si Dieu avait voulu faire des prédictions, il aurait pu engager un sténographe. Il semble évident que la « communauté » et la « conscience sociale » sont essentielles à la prophétie. Nouveau paradigme pour la prophétie : le prophète Jérémie et sa prophétie sur les soixante-dix ans d'exil Dieu a-t-il placé des prophètes sur terre « uniquement et entièrement » pour faire des prédictions ? Prophétie – Introduction Bien que je ne sois pas un spécialiste des religions, le seul écrit sur la fonction de la prophétie en tant que sujet en soi serait l’argument de Spinoza selon lequel les prophètes comme Moïse sont des « exemplaires », définis comme « une personne ou une chose servant d’exemple typique ou d’excellent modèle ». Mon argument est que la prophétie est à la fois un message et un récit ou une histoire. De plus, il semblerait assez évident qu’entre le message et le récit, les prophéties façonnent la conscience humaine qui, à son tour, façonne l’avenir en quelque sorte, puisque la façon dont nous pensons et agissons déterminera en grande partie l’avenir. Bien sûr, dans toute bonne histoire, un héros ou un exemple est essentiel. Le prophète Jérémie Le prophète Jérémie (« Jérémie » signifie Yahweh établit) a vécu en Juda, le royaume du sud de Juda, de 627 à 586 av. Jérémie date le début de son ministère (627 av. J.-C.) lorsqu'il a eu sa vision de la branche d'amandier et du chaudron basculant qui transmettait le message d'une menace de « l'ennemi du nord ! » Un commentaire intéressant à propos de la première prophétie de Jérémie serait qu'il y a un jeu de mots entre le mot hébreu pour amande qui a ses racines dans le mot hébreu pour « surveiller » et le commentaire de Jérémie selon lequel Dieu « surveillait ». Une autre nuance importante de la première prophétie est que Jérémie parle de Dieu demandant à Jérémie ce qu'il a vu - ce qui a une signification entièrement différente d'un « prophète descendant de la montagne et faisant des « proclamations ou des déclarations ». Jérémie est souvent appelé le prophète qui pleure parce qu'il a vécu et a été témoin de la destruction de Jérusalem et du Temple. Jérémie le combattant Le message de Jérémie était si critique envers le peuple juif et son pays de Juda qu’il suscita un ressentiment et une animosité amères à son égard, et il y eut même un complot pour le tuer – dans lequel même sa famille semblait avoir un rôle. « Son impopularité grandit et lui attira les railleries, l’ostracisme et les malédictions (15:10-11, 17; 17:15; 20:7) » (p. 101 du livre de Jérémie). Souvent, Jérémie réclamait justice contre ces gens qui lui faisaient du mal et qui entravaient sa mission. À la fin, il était très amer, et après la destruction généralisée de Juda (confirmée par les archéologues), il fut emmené de force en Égypte pour échapper à la colère des « super-patriotes » juifs qui voulaient se venger de ce que Jérémie avait dit contre les dirigeants juifs. Il ne fait aucun doute que le prophète Jérémie était un combattant. Lors d’une « démonstration prophétique » publique, Jérémie brisa un vase en terre cuite à la porte de Jérusalem pour symboliser la façon dont le peuple juif serait brisé par Dieu de la même manière que Jérémie avait brisé le vase en terre cuite. Dans une autre « démonstration prophétique » publique, Jérémie révéla ses prophéties condamnant les pratiques juives d’adoration des idoles dans son « sermon au Temple ». Pour avoir prophétisé, Jérémie fut humilié publiquement par le grand prêtre, traduit en justice publique après son sermon au Temple et, juste avant la chute de Jérusalem aux mains des Babyloniens, jeté dans une fosse dans un cachot et laissé pour mort. Il est crucial de comprendre la prophétie de Jérémie selon laquelle le « message » de Jérémie a changé (ce qui a également changé le « récit »), passant d’un message selon lequel les Juifs encouraient la colère de Dieu à cause de leur infidélité en se détournant des voies de Dieu et en adorant des idoles, à un message de réconciliation et d’espoir. Voici Jérémie 32:36-37 : 36 « Vous dites au sujet de cette ville : C'est par l'épée, par la famine et par la peste qu'elle sera livrée au roi de Babylone. Mais ainsi parle l'Éternel, le Dieu d'Israël : 37 Je les rassemblerai certainement de tous les pays où je les ai chassés dans l'ardeur de ma colère et dans ma grande fureur ; je les ramènerai dans ce lieu, et je les ferai habiter en sécurité. La prophétie des soixante-dix ans d'exil Français Il convient de noter que la première attaque et déportation babylonienne a eu lieu en 597 av. J.-C. Dans un effort pour convaincre le peuple de Juda que Babylone était désormais son nouveau maître, ils ont commencé à forcer les principaux résidents à l'exil, dès 605 av. J.-C. D'autres déportations ont eu lieu dans les années suivantes, culminant avec la destruction totale de Jérusalem et du Temple en 586 av. J.-C. Jérémie a parlé à deux reprises de la durée de l'exil des Juifs déportés. La première référence se trouve dans Jérémie 25:11 qui semble faire partie d'un résumé (Jérémie 25:1-14). Jérémie 25:13 dit : « Et tout ce pays sera une désolation et un désert, et ces nations serviront le roi de Babylone pendant soixante-dix ans. » Comme je l'ai mentionné auparavant, les fouilles des archéologues ont démontré qu'au cours de cette période historique particulière, de nombreuses villes de Juda ont en fait été détruites et qu'il y a eu des destructions généralisées. La captivité juive prit fin en 539 av. J.-C., lorsque Cyrus, chef des Perses et des Mèdes, conquit Babylone et mit fin à son empire. Cyrus accorda ensuite aux Juifs captifs la liberté de retourner dans leur patrie. John A. Thompson, spécialiste australien de l’Ancien Testament et archéologue biblique, a observé dans son volumineux ouvrage sur Jérémie que différents érudits calculent le nombre d’années de l’exil historique de différentes manières. Par exemple, une méthode de calcul prend le nombre d’années entre la chute de la capitale assyrienne en 612 av. J.-C. et la chute de Babylone en 539 av. J.-C., ce qui donne soixante-treize ans. Ce chiffre est très proche des soixante-dix ans prophétisés par Jérémie – bien que, comme le souligne Thompson, ce chiffre ne soit pas « exact » (p. 514). Mais à première vue, c'est l'Exil lui-même qui doit servir de référence, puisque Jérémie s'adresse aux Juifs dans sa prophétie et que toute analyse doit donc porter sur la situation des Juifs et non sur celle des Assyriens ou des Babyloniens. Pour les Juifs, l'exil s'étend de la première défaite de Juda avec la prise de Jérusalem et la déportation d'un nombre substantiel de dirigeants et d'artisans juifs importants en 597 av. J.-C. jusqu'à l'édit de libération des Juifs promulgué par Cyrus en 538 - ce qui donne un total de 59 ans. Pour comprendre le message et le récit de la prophétie de Jérémie, il est essentiel de comprendre qu’au début de l’Exil, les « faux prophètes » prophétisaient aux Juifs exilés que leur rédemption était proche et qu’ils rentreraient très bientôt chez eux. Je suis sûr que, sachant qu’ils avaient complètement tort, Jérémie aurait été furieux – d’autant plus que cela aurait produit de mauvais fruits. Cela semble être une très mauvaise psychologie – dire aux gens que quelque chose va bientôt se produire et que cela ne se produira pas ensuite pourrait être assez destructeur pour le moral du peuple. Jérémie a donc pris position et a prophétisé que les Juifs retourneraient dans leur pays d’origine dans soixante-dix ans. Le message de Jérémie aux Juifs exilés était essentiellement de « se résigner à ce que la rédemption tarde à venir – mais que la rédemption – et la réconciliation auraient bel et bien lieu ». Post-scriptum : Un carrefour – Une perspective historique contemporaine Quand la mort nationale (culturelle et mode de vie) menace « Un monde de plus en plus mécaniste, fragmenté et décontextualisé… est apparu, reflétant, je crois, l’action sans opposition d’un hémisphère gauche dysfonctionnel. » — Iain McGilchrist Préface : À titre d’information, je voudrais souligner que l’événement du 11 septembre – selon un certain nombre de « témoignages d’experts » – a généré un grand nombre d’expériences de précognition documentées. Recherche pour mettre les choses en perspective : « Les événements tragiques du 11 septembre ont attiré l’attention des laboratoires de parapsychologie sur une multitude de cas. Les cas allaient des rêves dramatiques d’avions s’écrasant ou explosant aux exemples plus fréquents d’écarts inhabituels par rapport aux routines normales qui ont fini par sauver la vie de quelqu’un. » (Rencontres aux frontières du temps : Questions soulevées par des expériences humaines anormales, Richard S. Broughton) Historiquement, c’est du jamais vu – du jamais vu – il n’existe aucune prémonition historique documentée – aucune expérience prémonitoire de terrorisme – zéro. Il y a environ huit avertissements documentés – des prémonitions d’assassinats – mais aucune de terrorisme. Cela implique que quelque chose a changé dans la conscience humaine. J'ai étudié en profondeur la littérature prophétique et psychique. J'ai étudié l'oracle de Delphes, l'Ancien Testament ainsi que Nostradamus. La plupart des prophéties et prédictions de l'oracle de Delphes et de Nostradamus sont ambiguës, ce qui les rend sujettes à des interprétations variées. Le nombre de « prédictions » directes est extrêmement limité et peut atteindre une douzaine. J'ai parcouru plus de 900 quatrains de Nostradamus et, en utilisant quelques « règles » de bon sens, je n'en ai trouvé qu'une poignée qui prédisaient réellement une action spécifique accompagnée d'un ou deux détails précis. Or, bien qu'il existe un certain nombre de prophéties quelque peu étonnantes dans l'Ancien Testament, telles que les interprétations des rêves de Joseph, une grande partie des prophéties de l'Ancien Testament manquent, en un sens, de détails spécifiques. Tim Callahan souligne que la prophétie d'Ézéchiel sur la chute et la destruction totale de Tyr par les Babyloniens ne s'est pas produite dans l'histoire exactement comme elle est écrite dans la prophétie d'Ézéchiel. Les Babyloniens n'ont pas réellement capturé Tyr et elle n'est pas réellement tombée avant l'arrivée d'Alexandre le Grand. En fin de compte, lorsque l’on compare toutes les prédictions-prophéties des deux derniers millénaires avant la Première Guerre mondiale avec ce qui s’est passé depuis la Première Guerre mondiale, la comparaison est de jour comme de nuit. Premièrement, bien que Jeane Dixon soit en réalité une médium non documentée, elle a fait « vérifier » les deux prédictions par son biographe, ce qui est, à mon avis, statistiquement significatif parce qu’elles sont inhabituelles. Edgar Cayce a démontré la première « perception non locale » ou vision à distance documentée, comme le souligne Stephen Schwartz. En toute chose, il faut séparer le bon grain de l’ivraie. Cela est particulièrement vrai pour Edgar Cayce. Quand Edgar Cayce faisait des prédictions pour faire des prédictions, il avait un taux d’échec élevé – comme Jeane Dixon et Nostradamus. Quand Cayce donnait des lectures pour le personnel des forces armées américaines – il s’en sortait plutôt bien sur les questions de la date de fin de la guerre (la Seconde Guerre mondiale). Edgar Cayce a également documenté huit guérisons (sur environ 100 cas) d'épileptiques, ce qui était du jamais vu à cette époque où il n'y avait pas de médicaments. Il y a aussi Theresa Caputo, la médium de Long Island, une médium-psychologue contemporaine à la télévision qui entre en contact avec les esprits des êtres chers disparus et qui, ce faisant, aide ses sujets à tourner la page et à trouver du réconfort. Le plus souvent, les sujets de ses démonstrations la remercient abondamment et profondément en raison du sentiment de clôture et de soulagement qu'ils ont ressenti. Si vous attribuez à 1 sur 10 la probabilité d'occurrence de chacune des verbalisations de Theresa Caputo d'informations transcendantales qu'elle a « reçues » - qui ne pourraient, selon toutes apparences, provenir que de l'être cher disparu du sujet -, alors seulement dix informations provenant de l'être cher disparu donneraient lieu à une probabilité globale d'occurrence d'une sur dix milliards. Les gens se laissent prendre par les abstractions. Une amie de ma sœur est allée à l'une des démonstrations de Caputo et a fini par penser qu'elle était totalement une imposture parce qu'elle avait fait des erreurs. Je rencontre assez souvent le stéréotype mal adapté selon lequel les médiums doivent être « absolument parfaits ». Les gens font des erreurs, c’est ce que les gens font. En plus de cela, il y a la vision à distance. Wikipedia déclare : « La vision à distance (RV) est la pratique de la recherche d’impressions sur un sujet distant ou invisible, prétendument ressenti avec l’esprit.[1] En général, un observateur à distance est censé donner des informations sur un objet, un événement, une personne ou un lieu qui est caché de la vue physique et séparé à une certaine distance.[2] » Des expériences ont été menées par les physiciens Russell Targ, Harold Puthoff, ainsi que Stephen Schwartz. Aux États-Unis, il existe des centaines de milliers d’adeptes de la vision à distance – dont beaucoup déclarent avoir eux-mêmes vécu des expériences de vision à distance. Il existe également diverses expériences documentées, comme celle d’un artiste qui a dessiné trois images clairvoyantes sur le Dr Phil. Des pommes aux pommes Dans cette analyse, la condition préalable est de comparer des pommes avec des pommes (indépendamment de la question de savoir si le psi existe ou non) – rien de plus. Lorsque l’on compare les expériences spirituelles-psychiques documentées réussies aujourd’hui et au cours des cent dernières années – en comparaison avec les deux mille ans d’expériences spirituelles-psychiques documentées précédentes, il n’y a aucune comparaison – c’est une image très austère d’un noir très foncé sur un blanc très blanc. En ce qui concerne les prophéties, l’Ancien Testament est plutôt fiable. De plus, à l’Oracle de Delphes – et au centre intellectuel – il y avait de nombreux historiens, donc leurs archives peuvent également être considérées comme assez fiables. Le monde a été bouleversé et retourné à l'envers - Les scientifiques s'accordent à dire que l'espèce humaine est en constante évolution et s'adapte. Au cours des 300 dernières années, des révolutions scientifiques, technologiques, socioéconomiques, sociales et politiques radicales et spectaculaires ont eu lieu. L'environnement a changé : le psychologue social Gergen a écrit un livre intitulé « Le moi saturé » qui expose tous les changements. Dans les années 1900, l'automobile a révolutionné la mobilité. La radio et la télévision ont augmenté la communication et le contenu de la communication. Il y a aussi eu les Blackberry, Facebook, les téléphones intelligents, les tablettes, les ordinateurs portables, les ordinateurs de bureau ... Youtube, Twitter, Internet, les emails, les textos, etc. ont récemment augmenté le nombre de personnes avec lesquelles nous communiquons et le type de communication (plus anonyme, la plupart du temps sans interaction de personne à personne). Tout ce qui touche à la communication avec les autres a radicalement changé. Je pense qu'il serait raisonnable de penser que l'augmentation considérable des interactions interhumaines modifiera considérablement les modèles de comportement des gens - et probablement pas pour le mieux. Un scientifique affirme que le nombre de personnes que le cerveau humain est capable de gérer est d'environ 40 ou 50. Il y a trop de choix, trop de modèles - la société est devenue, en un sens, tout simplement trop pour l'esprit humain, c'est pourquoi Gergen intitule son livre, "Le moi saturé". Si la société est trop, on pourrait s'attendre à un comportement plus erratique. Dans cette optique, je voudrais souligner qu’il semble évident que la « société » ne pourrait même pas exister sans « conscience sociale » ! Cependant, lorsque j’ai demandé à une étudiante en psychologie si elle avait déjà entendu parler de « conscience sociale », elle m’a répondu : « Non ! » La définition en cinq parties de la religion « universellement acceptée » (selon Chernus) de Geertz n’inclut ni la communauté ni « l’esprit » d’ailleurs. Pourtant, toute évaluation objective ou raisonnable de la religion mettrait en évidence la caractéristique des religions en tant que groupes ou communautés comme étant des caractéristiques incroyablement saillantes. Il semblerait également inéluctable de conclure que les « enseignements » des religions endormiraient – en tant que normes – une conscience sociale. En psychologie sociale, la « norme » depuis Allport en 1927 est qu’« il n’y a pas de psychologie des groupes ! » Nouvelle approche : Spiritualité pratique-créative vs « La spiritualité est irréelle ! « Nous ne demandons pas à la vie quel est le sens de la vie. La vie nous demande quel est le sens de notre vie. Et la vie exige notre réponse. » Victor Frankl : 1. WR Miller, CE Thoresen « Une base philosophique pour 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. » 2. Une critique de 2018 revue par des pairs, approuvée par 4 psychologues - à savoir le Dr H Koenig - réfute la maxime matérialiste - l'identifiant comme l'erreur definiste (termes chargés). Explication : Si vous prenez le concept de « mort » - qui est « intangible et au-delà des sens » alors « la mort doit être le fruit de votre imagination » 3. + L'erreur d'Allport (psychologie sociale 1927) « Il n'y a pas de psychologie de groupe » = abstraction déconnectée avec « patriotisme » - une réfutation évidente + concerts de rock, manifestations... « Les concepts créent des idoles, seul l’émerveillement comprend quelque chose. Les gens s’entretuent à cause des idoles. L’émerveillement nous fait tomber à genoux ! » Saint Grégoire de Nysse Il est évident que la spiritualité est empêtrée dans des abstractions : pouvoirs, surnaturel-irréel, magie, boule de cristal, etc. Dr S. Farra « Bon article court : Un manque de croyance dans le « libre arbitre » conduit systématiquement à un sentiment d’absurdité, de désespoir et de comportement personnel contraire à l’éthique. Nos paradigmes sont notre façon d’aborder la Réalité, mais ils ne sont pas la Réalité. Comme le suggère C Peck, Jr., nous nous perdons dans nos propres abstractions ! » Notions de base 1. McGilChrist, M Sherif, Kant affirment que le « contexte du monde réel » est vital - les gens sont la seule source de contexte du monde réel pour les croyances spirituelles et religieuses . 2. K Gergen : « Une connaissance appropriée cartographie ou reflète les réalités du monde réel ! » - « Comprendre quelque chose, que nous en soyons conscients ou non, dépend du choix d'un modèle ! » I McGilChrist Méthode scientifique aristotélicienne 1. Rassemblez les faits 2. Catégoriser les données 3. Analyser les informations 4. Tirer des conclusions Nouvelle approche créative pragmatique « La spiritualité est une prédisposition humaine naturelle ! Elle est plus fondamentale que la religion institutionnelle et concerne le sentiment d'appartenance d'une personne à soi-même, aux autres et au monde ! » K. Bishop, B Hyde - A Killin : « Les plus anciens instruments de musique connus [datent] d'il y a 40 000 ans… » 1. Soi musical, spirituel et social : « La musique est une partie fondamentale de notre évolution – et fonctionnelle car elle facilite le « contact humain » et notre « moi social ! » - J Schulkin, G Raglan ; la « musicalité » est une propriété des communautés plutôt que des individus » I Cross 2. Spiritualité et compassion : Saslow « La spiritualité était particulièrement associée au fait d'avoir une identité spirituelle, d'avoir vécu des expériences transcendantes et d'avoir tendance à prier... ...les participants spirituels ... ont tendance à ressentir de la compassion... lien entre spiritualité et compassion supérieure... » & Sprecher + Fehr : corrélation entre spiritualité et compassion & principe de V Frankl : « les êtres humains ont un noyau spirituel avec un besoin inné de sens... » 3. La guérison spirituelle dans le deuil : Easterling : « ... les individus semblent mieux s'en sortir s'ils peuvent « actualiser » leurs expériences spirituelles en temps de crise & J Parker 4. Spiritualité relationnelle - soi spirituel : « Hay et Nye : la spiritualité implique une conscience profonde de la relation que l'on a avec soi-même et avec tout ce qui est autre que soi-même. un. Kapwa-loob philippin et normes prosociales : « Kapwa est une reconnaissance d'une identité partagée, d'un moi intérieur, partagé avec les autres – appartenance-conscience sociale : JD Espiritu, M Zosa, R Ileto, J Reyes, Mercado, Jose De Mesa ... b. Tissage de rêves : T'boli-Bla'an T'nalak Les rêves comme source d'inspiration divine – T'boli Be Lang Dulay, a créé plus de 100 motifs T'nalak différents. c. « Les relations humaines avec le monde naturel » en tant que croyances spirituelles des chasseurs-cueilleurs de l'Arctique dans les esprits animaux (Erica Hill) – conscience relationnelle-sociale 5. Spiritualité des enfants « Les expériences anormales peuvent catalyser l'auto-guérison des enfants et des jeunes. » Donna Thomas + D. Scott 6. Spiritualité artistique : 20 % des Américains se tournent vers « les médias, les arts et la culture » comme principaux moyens d'expérience et d'expression spirituelles... » 7. Poésie et prophétie : « Le prophète est un poète. Ce que les poètes appellent inspiration poétique, les prophètes l'appellent révélation divine » - Heschel 8. Dr. Ingela Visuri : Spiritualité et « Le cas de l'autisme de haut niveau » - « expériences sensorielles inexplicables » Le Dr S Neal (JHU) a déclaré qu'elle [la psychiatrie] n'avait aucune formation sur les personnes qui ont des expériences spirituelles. Extrait du chapitre de Park & Paloutzian « Expériences mystiques, spirituelles et religieuses » - synopsis sous forme de courte liste d'expériences anormales, d'hallucinations, de mort imminente, de vies antérieures, mystiques et paranormales de l'APA ! (sans rien sur les « personnes » qui ont des expériences. JE Kennedy : « Très peu de recherches ont visé à étudier les effets globaux » sur les personnes. Dr Visuri : « Il y a une différence entre analyser les expériences et faire des recherches sur les personnes. » Perspective personnelle : Synopsis – biographie de 40 ans d’expériences spirituelles et psychiques personnelles Préambule : Comme le disait le philosophe espagnol Ortega Gasset, je suis « moi » et mes circonstances. Les prophètes ne seraient probablement pas différents ! Les prophètes traitaient l'homme, non comme un atome, mais comme une partie d'un organisme social, un membre vivant d'un corps vivant. Guérir ce corps lorsqu'il était malade (Esaïe I : 6), le mettre en garde contre une dissolution prochaine et le ramener sur les sentiers qui conduisent à la perfection en Dieu, telle était leur grande et unique mission (Jérémie 6 : 6). C'est pourquoi ils étaient toujours les plus nombreux lorsque la mort nationale menaçait. (LES PROPHÈTES DE L'ANCIEN TESTAMENT EN TANT QUE RÉFORMATEURS SOCIAUX. Par le révérend GEO. STIBITZ,) « Un monde de plus en plus mécaniste, fragmenté et décontextualisé… est apparu, reflétant, je crois, l’action sans opposition d’un hémisphère gauche dysfonctionnel. » — Iain McGilchrist Quand la mort menace la nation : les comportements antisociaux aux États-Unis 1. Il y a eu plus de 73 fusillades dans des écoles aux États-Unis chaque année au cours des trois dernières années. 2. CDC : Les taux de suicide ont augmenté d’environ 36 % entre 2000 et 2021. 3,610+ fusillades de masse par an au cours des quatre dernières années. 4. Selon le Washington Post, les crimes haineux ont atteint un niveau record en 2021, avec 826 Philippins se déclarant victimes de crimes haineux. 5. La politique de Trump consistant à séparer délibérément les enfants de leurs mères pour les punir d'avoir immigré Dans un article récent sur la candidature de Trump à la réélection, Trump a déclaré qu'il essaierait de rétablir la politique consistant à séparer les enfants de leurs mères. « Plus de 5 500 enfants, y compris des nourrissons, ont été retirés et des centaines n'ont toujours pas été réunis en août 2022. » (Extrait de Wikipédia) 6. Les agressions contre les enseignants ont augmenté de façon spectaculaire, non seulement aux États-Unis mais dans le monde entier. 7. Les agressions contre le personnel de santé ont augmenté de façon exponentielle – il s’agit également d’un problème mondial. 8. épidémie (augmentation de 25%) de narcissisme dans les pays occidentaux (Twenge, etc. ). 9. La campagne « Antisocial No Mask Madness » menée par les chrétiens mérite une mention spéciale. Les Américains représentent 4 % de la population mondiale. Pourtant, ils représentent 20,6 % des morts dans le monde. Les analyses du nombre de morts inutiles par rapport aux autres pays varient de 50 000 à 100 000 10. La décision de la Cour suprême sur l'avortement est fondée sur une prémisse manifestement fausse : elle affirme littéralement que l'avortement n'est pas légal parce que le mot « avortement » ne figure pas dans la constitution. Extrait de la décision Synopsis–bio : Plus de 40 ans d'expériences spirituelles et psychiques personnelles « Nous estimons que l’arrêt Roe et Casey doit être annulé. La Constitution ne fait aucune référence à l’avortement, et aucun droit de ce type n’est implicitement protégé par une disposition constitutionnelle, y compris celle sur laquelle les défenseurs de l’arrêt Roe et Casey s’appuient principalement aujourd’hui – la clause de procédure régulière du quatorzième amendement. » Eh bien, oui … la moitié du monde moderne n’est pas dans la Constitution – l’énergie nucléaire, les avions, les automobiles. C’est une prémisse manifestement fausse. De plus, l’argument de la Cour suprême selon lequel le corps d’une femme n’a aucune pertinence constitutionnelle est une connerie. C’était un travail de sabre politique. Le bastion de « Vérité et Justice » qui utilise une erreur superficielle et évidente est un acte antisocial parce que beaucoup d’Américains perdent foi en la « justice » ou en un traitement équitable. Commentaire : Une analyse a révélé que les États-Unis comptaient cinquante-sept fois plus de fusillades dans les écoles que toute l’Europe réunie. Le taux de suicide aux États-Unis a augmenté de 36 % depuis 2000 et, à 14,2 pour mille, il est plus du double du taux de suicide aux Philippines. De plus, alors que les agressions contre les enseignants sont un problème mondial, elles constituent une épidémie aux États-Unis. Aux Philippines, les agressions physiques contre les enseignants sont rares. Bien qu'il existe sans aucun doute plusieurs causes sous-jacentes distinctes, lorsqu'un « président » et des dirigeants chrétiens extrémistes de haut rang « incarnent » le racisme, la haine et les comportements antisociaux, il ne devrait surprendre personne que les États-Unis aient plus de problèmes de comportements antisociaux que d'autres sociétés. Cela étant dit, on ne peut pas traiter le problème des fusillades dans les écoles indépendamment des autres comportements antisociaux tels que les agressions contre les enseignants ou les agressions contre le personnel de santé, qui constituent un problème répandu dans le monde. Le facteur idéologique : les meurtres au couteau dans les écoles maternelles et élémentaires de Chine Croyances raisonnables : catégoriser les expériences inhabituelles comme inhabituelles. Ce que beaucoup de gens ne comprennent pas, c'est que des études montrent systématiquement qu'entre 1/3 et 1/2 des personnes ont des expériences - et comme l'observent Park et Paloutzian, il existe une « normalité » dans les expériences spirituelles-psychiques. Parfois, les gens perdent leur bon sens et se perdent souvent dans des abstractions. Le bon sens voudrait que le cerveau traite les expériences inhabituelles comme « inhabituelles » - assez étonnant... non ? Lorsque les gens entrent dans des abstractions, ils perdent souvent de vue la compréhension du bon sens et un bon jugement. Des études et des expériences ont démontré que le processus de « catégorisation » est un processus très important dans l'esprit humain et que le processus de catégorisation est à la fois bien connu et bien éprouvé en psychologie. William James poursuit en disant que les expériences religieuses et spirituelles créent et génèrent un « sens de la réalité » (p. 48). Jung a dit à peu près exactement la même chose en fait - que les expériences d'un individu façonnent la réalité d'une personne. Français Le consensus de synthèse de Viktor Frankl, Carl Jung et William James est simplement que « l'esprit, les processus spirituels et les croyances religieuses créent du sens, un sens de la réalité - et finalement la Réalité et la Vérité. » Dans l'anthologie, Meaning in Positive and Existential Psychology (2014), Paul Wong observe : « Frankl considère que la recherche de sens découle de la nature spirituelle de chacun. William James souligne dans son ouvrage classique, publié à l'origine en 1902, The Varieties of Religious Experiences : « Elles [les expériences spirituelles] déterminent notre attitude vitale [sens de la réalité] de manière aussi décisive que l'attitude vitale des amoureux est déterminée par le sens habituel,… » Jung a observé, dans les Œuvres complètes (CW8 : 648 -1968 révisé) que « la vie et l'esprit sont deux pouvoirs ou nécessités entre lesquels l'homme est placé. L'esprit donne un sens à sa vie et la possibilité de son plus grand développement. Perspective : presque toutes mes expériences pourraient facilement être classées dans une catégorie parallèle aux cris d'alarme des animaux. Jean MacPhail, chercheuse, auteure de A Spiral Life et ancienne chercheuse en neuropathologie à l'université de Harvard, observe : « Mes expériences sont très uniques ! » – en partie parce qu'elles se rapportent à des événements extérieurs à moi-même, qu'elles sont cohérentes avec des interprétations raisonnables (toutes en tant que perceptions de menaces envers des groupes) et qu'elles sont relativement bien documentées. Cela concorde avec les résultats de Daryl Bem dans ses expériences de précognition qui ont démontré une corrélation avec les motivations « instinctives » (c'est-à-dire le sexe) Les preuves récentes issues de nombreuses perceptions documentées des menaces liées au 11 septembre montrent que les « perceptions des menaces » sont un facteur très important, tout comme la « visibilité » – politique et sociale-religieuse – qui est un facteur très important de la « précognition ». Dans toutes mes expériences, seule une poignée de perceptions ont pu être clairement identifiées comme « précognitives ». En fait, lorsque j’ai récemment examiné mes expériences, une grande partie pourrait être considérée comme des perceptions liées à des personnes « aliénées » – une indication claire que la télépathie était intégrale. Je remets donc en question la légitimité de l’idée de « précognition pure » – pour ainsi dire (en particulier à la lumière de la conscience collective). 1. Rêves : J'ai quatre rêves documentés et deux rêves non documentés - tous avec des interprétations cohérentes et raisonnables que je liste ici : (1) un rêve sur le Pakistan et la guerre nucléaire. (2) Une perception hybride du rêve : « Tag » précognitif (un tag serait une action centrale plus un ou deux détails) du terroriste « incel » au Canada fin avril 2018. (3) Rêve sur la Libye (26-02-2019), (4) Synchronicité avec l'attaque de Strasbourg, en France - rêve (19-09-20) + non documenté (5) Rêve de Dudayev (6) Fredericksburg 2. Expériences conscientes : met en évidence les perceptions éveillées (1) mon récent e-mail du 30 octobre 2020 à l'agent du FBI McElwee avertissant d'une menace de « terrorisme intérieur » faisant référence à une « bombe » comme arme. qui est liée - bien sûr - à l'attentat de Nashville le jour de Noël 2020 (2) Un très bref avertissement (téléphonique) au FBI avant la tentative d'assassinat du président Reagan (3) J'ai appelé la CIA avant le 11 septembre (4) L'avertissement de 1981 « Quel cauchemar » est dans une catégorie à part - l'avertissement très détaillé, spécifique et notarié adressé au FBI le 18 octobre 1981 concernant une attaque imminente par le groupe terroriste alors actif Weathermen. Les détails [précis] sont : groupe - avec de l'argent, fabrication de bombes, argent, femmes, 22 sont rassemblés, New York, mort, ainsi que l'identification du manifeste des terroristes Weathermen dans le titre « cauchemar ». A titre d'information, « fabriquer » était très précis - les terroristes avaient des plans et du matériel pour fabriquer des bombes dans leur appartement mais pas de bombes réelles. L'élément « 22 étaient rassemblés » est également incroyablement précis - puisqu'il y a eu une fusillade entre les Weathermen et la force de police de Nyack qui, bizarrement, selon le New York Times, comptait 22 membres dans sa force de police. Ce qui rend mon « Quel cauchemar » remarquable, c’est que la dernière ligne inclut la « graine de moutarde » [parabole] qui, à mon avis, semble être en fait une « révélation divine » ! La parabole de la graine de moutarde s’accorde parfaitement avec la synthèse-consensus de Viktor Frankl, Carl Jung, William James et Emile Durkheim qui affirme sans équivoque que « l’esprit » [les processus spirituels] crée du sens – et par rapport à la parabole, ce sont « métaphoriquement » les graines de moutarde qui créent la croissance et produisent une merveilleuse plante de graine de moutarde – parallèlement à « l’esprit est la vérité » (Jean 5:6) Réflexions: A. L'expérience peut être un excellent professeur Voici quelques principes importants que j'ai appris de mes premières expériences spirituelles-psychiques relativement bien documentées et avec des interprétations toujours raisonnables de mes expériences en 1981. À mon avis, mes expériences personnelles ont principalement servi à déclencher une quête et un questionnement pour être honnête. 1. Comme l’explique J.E. Kennedy, des études montrent qu’environ 45 % des gens ont une réaction initiale de peur. C’était le cas pour moi. Comme beaucoup, j’ai trouvé mon expérience effrayante – principalement parce qu’il s’agissait d’une expérience inconnue et que mon « esprit n’avait aucun moyen » d’organiser l’expérience. Les doutes et les peurs ont alimenté un cycle de doutes et d’anxiétés. Une nuit – à Ann Arbor si je me souviens bien – j’ai fait deux pas au-delà de la limite – mais je m’en suis rendu compte. Une de mes révélations , partagée par un grand nombre de dirigeants chrétiens, est que la Vérité Absolue [Dieu] dépasse l’entendement, que l’expérience est acausale et incompréhensible. C’est un facteur important dans l’évaluation de la prophétie. Réduire le divin à l’existence en tant que prédiction est non seulement irréaliste, mais aussi dégradant pour Dieu et le divin. 2. Au début de 1981, je me suis demandé quel était le but de la prophétie. On m’avait dit que je devais écrire mes prédictions. C’était une question importante en 1981 – et c’est une question soulevée dans la première ligne de mon avertissement notarié au FBI le 18 octobre 1981. La question que je posais était la suivante : est-ce que faire des prédictions pour faire des prédictions a un sens biologique, psychologique ou même spirituel ? La conclusion à laquelle je suis arrivé est que le but et la motivation sont essentiels. C’est-à-dire que le « but » est essentiel à la prophétie – et à la spiritualité – surtout à la lumière de « l’Esprit est la vérité » (Jean 5:6). L’importance de la motivation est en parfaite adéquation avec les croyances spirituelles des personnes avec lesquelles j’ai collaboré. Lorsque l’on s’interroge sur les « personnes spirituelles », les croyances spirituelles ne sont pas seulement une motivation, mais une source d’inspiration très profonde. Historiquement, après des dizaines de milliers d’années de croyances spirituelles et religieuses – même si ce n’est pas le cas dans le milieu universitaire, ce qui est incroyable – la spiritualité et la religiosité sont clairement un puissant moteur et une motivation. 3. J'ai beaucoup réfléchi à la spiritualité et aux expériences spirituelles transcendantales. Comme l'a souligné saint Grégoire de Nysse, seuls les « cœurs purs » « voient » Dieu. À mon avis, il est clair qu'il y a un esprit intérieur et un esprit transcendantal. Et sans esprit intérieur, il ne peut y avoir de véritable lien avec l'esprit transcendantal. Une analogie appropriée serait de considérer l'expérience spirituelle comme la fleur et le sens, le but et la créativité qui en découlent comme le fruit. 4. Abraham Heschel (1907-1972), un philosophe et théologien juif de premier plan : Dans son livre Les Prophètes, Heschel cite NK Chadwick : « Partout, le don de prophétie est inséparable de l’inspiration divine. Partout, cette inspiration porte avec elle la connaissance – que ce soit du passé, sous la forme de l’histoire et de la généalogie ; du présent caché sous la forme d’informations scientifiques ; et du futur sous la forme d’une déclaration prophétique au sens strict… Invariablement, nous constatons que… son humeur [celle du poète] est exaltée et éloignée de son existence normale… » (p. 482-483)

Myth as Symbolic Map, social-moral order Thunder Gods, Thor, Zeus, Indra "Science can't solve the ultimate mystery because, in the last analysis, we ourselves are a part of the mystery" - M Planck

By Charles E Peck Jr • November 10, 2024
In Norse mythology, Thor is the hammer-wielding god of lightning, thunder, storms, sacred groves and trees, strength, the protection of humankind. Yggdrasill, the world tree, a giant ash supporting the universe. It is closely related to the tree of life (similar to the Garden of Eden in Judaism and Islam...Similarly, In Greek mythology, Zeus was the king of the gods, the ruler of the sky, and the god of thunder and lightning. Zeus was also the “god” of oaths and the origins of “noos” – Wisdom. Charles E Peck Jr academia.edu profile https://independentscholar.academia.edu/CharlesPeckJr Followers 1,889; Engaged Readers 3,736; Total Views 388k+ Myths as Symbolic Maps: Thunder Gods, Zeus, Heracles Thor, Indra; Models for Consciousness + Jane Goodall's Apes' Primal Challenge Displays toward a violent Thunder Storm! Points of Order 1. Iain McGilChrist, Muzafer Sherif, Kant state real world context is vital- People are the only source for true real-world context for spiritual-religious beliefs. 2. K Gergen: "Proper knowledge maps or mirrors the actualities of the real world!!" - Iain McGilChrist “To understand something, whether we are aware of it or not, depends on choosing a model!" Science cannot solve the ultimate mystery of nature. And that is because, in the last analysis, we ourselves are a part of the mystery that we are trying to solve. - Max Planck Life isn't about finding yourself. Life is about creating yourself! - George Bernard Shaw, Irish Social Critic Perhaps a more focused assessment might be "Finding yourself" - grappling with “what is” - is an act of creation. Plus “what is” is a moving target. “What is today” will quite often change by tomorrow. Even for humanity, human consciousness changes and evolves. 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! -Hildegard of Bingen Hildegard of Bingen correctly identifies an important factor in the "drive to understand". A proper perspective is that, to make - create - our own interpretations and understanding, our minds analyze “what is” in many different ways and thus make it our own. Hildegard of Bingen (1098 – 1179), was a writer, composer, philosopher, mystic, visionary, a German Benedictine abbess and was a spiritual person historically known as the Sibyl of the Rhine – so she understood spirituality in a sense from the inside out. In my research I came across the case in ancient Greek History when the Greeks colonized Sicily and after that had been done then myths appeared about feats of the Greek hero Hercules. So Hildegard was correct in her assessment Thought I should add an observation by Tina; I learned that “there are three ways to learn wisdom: first, through reflection, which is the noblest; second, through imitation, which is the simplest; third, through experience, which is the most painful.” Modern neuroscience has demonstrated – in morals and music for instance – that a number of interconnected and overlapping processes are involved in those “functions.” The neuroscientist Joshua Greene and his colleagues performed some fascinating experiments that focused on how the brain processes moral dilemmas and situations. While subjects were asked questions relating to moral dilemmas, the subjects were undergoing MRI scanning to see which parts of the brain were active. The dilemmas presented were the trolley and footbridge dilemmas. What they found is the footbridge dilemma (up close and personal situation) activated different regions of the brain than the more impersonal trolley dilemma. That is, situations triggered different regions of the brain into action and different regions of the brain worked in tandem. Conclusion: Early human societies were not defining or determining the world reality, they were creating reality – making sense of reality and making it their own. Myth, Symbolic Maps and Social Consciousness 1. Iain McGilChrist, Muzafer Sherif, Kant state real world context is vital- People are the only source for true real-world context for spiritual-religious beliefs. 2. K Gergen: "Proper knowledge maps or mirrors the actualities of the real world!!" - “To understand something, whether we are aware of it or not, depends on choosing a model!" Iain McGilChrist Myths as Symbolic Maps That being said, myths were “Symbolic Maps!” Zeus, the Father and Ruler of heavens and earth was replete with bountiful symbols and symbolism. The lightening bolts of Zeus symbolized raw power and control of nature. Zeus, of course had a royal scepter and a throne which symbolized “authority” and social power. The Eagle and bull were the “sacred animals” of Zeus. Zeus abducted Ganymede as an eagle and Europa as a bull. In hunting gatherer societies, the ability to transmute into animals was often assumed. Though usually depicted with a long robe (chiton) and cloak (himation), on occasion he was pictured nude. “Befitting his role as King of the Gods, Zeus was attended by a large complement of lesser divinities. His throne was guarded by four winged spirits, two male and two female, named Kratos (Strength), Zelos (Rivalry), Nike (Victory) and Bia (Force). Kratos and Bia functioned as muscular enforcers and were tasked with jobs such as the apprehension and imprisonment of the Titan Prometheus. Nike drove Zeus' chariot and often accompanied him in miniature form as something of a divine familiar. The god Hermes was Zeus' personal herald who acted as diplomat, envoy and general agent of the god's will. His messenger was Iris, the winged goddess of the rainbow, who simply relayed messages verbatim and delivered commands to the other gods. Zeus' high councillor Themis, goddess of law and order, was seated beside his throne. She was attended by their six daughters the Moirai (Fates) and the Horai (Seasons). These goddesses were collectively responsible for the orderly functioning of the cosmos. Themis was also charged with summoning all of the gods to assembly in the courtyard of Zeus. Metis, goddess of wisdom, was perhaps his most unusual attendant. Zeus swallowed her whole to avoid a prophesy and she took up residence in his belly. The ancient Greeks believed the belly rather than the brain was the seat of thought and emotion, and so by subsuming her he effectively implanted wise counsel in his mind. She continued to exist in some form or other within the god, even to the extent of birthing Athena there and equipping her with armour and weapons before her second birth from Zeus' head. The founder of kingly power, of law and of order, whence Dice, Themis and Nemesis are his assistants. For the same reason he protects the assembly of the people (agoraios), the meetings of the council (boulaios), and as he presides over the whole state, so also over every house and family. He also watched over the sanctity of the oath (horkios), the law of hospitality (xenios), and protected suppliants. He avenged those who were wronged, and punished those who had committed a crime, for he watched the doings and sufferings of all men. He was further the original source of all prophetic power, front whom all prophetic signs and sounds proceeded. Every thing good as well as bad comes from Zeus, and according to his own choice he assigns their good or evil lot to mortals and fate itself was subordinate to him.” https://www.theoi.com/Olympios/Zeus.html Historical Social Consciousness: Spiritual Idealism & Social-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.” Social perception-consciousness is social order: Ramon Reyes highlights the unifying aspect of spirituality in prehistoric Philippine societies and early human societies: “In sum, social and moral order encompasses the living the dead the deities and the spirits.” That is the spiritual and religious beliefs of early human societies created and maintained a social consciousness – a social-moral order. You can see in the mythology of Zeus that the same principle applies. Zeus epitomized law and order, wisdom, hospitality and oaths – all prosocial values. Ramon Reyes research supports Durkheim’s argument: “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 prehistoric Filipino world-view, an anthropologist says,. . . “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.” Paloutzian and Park (p. 12) 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.” Genetics, Spiritual Symbolism and Energy 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. Evidence of Unconscious Spiritual Symbols: 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) Reflections and Commentary In the Prism Paradigm – Metaphor of the light of energized spiritual symbolism 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. 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 musical spirituality and artistic, painting, 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.- 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. What Myths reveal about Processes in the Human Mind: Thunder Gods, Zeus, Heracles Thor, Indra – Symbolic Models for Consciousness Force Einstein observed, “Try and penetrate with our limited means the secrets of nature and you will find that, behind all the discernible laws and connections, there remains something subtle, intangible and inexplicable. Veneration of this force beyond anything that we can comprehend is my religion. To that extent I am, in fact, religious" It is important to note the word Eisntien used is "force!" Thunder Gods! Hammering, loud peals of thunder had startled me into consciousness. As a young child of six, the storm had roused me from the comfortable oblivion of my deep sleep. The booming rolls of thunder had woken my father as well. His head peered from behind the door. Finding me awake, we went onto the porch of our summer cottage, which was perched high on a sand dune overlooking Lake Michigan. There, we had a panoramic view of the angry storm. Lightning split the black void of night. The brief, searing flashes of brilliant white light lit the boiling waters of the lake. Dark clouds crouched menacingly above the enraged water. Waves, lashed by the fierce wind, roared onto the sands of the beach below, and could be heard above the din of the storm. The wind moaned and wailed in the fragile screens of the small porch. We watched in reverent silence as the storm clawed its way across the whipping waves. When the storm reached our cottage, earsplitting and bone jarring cracks of thunder amplified the nearly simultaneous jagged strikes of lightning. As a young child I was awe-struck by the naked power of the thunderstorm. At the age of six, if my father had told me that ‘gods’ were hurling thunder bolts from the sky I would have readily believed that. There is something raw and primal in the violent displays of thunderstorms. Jane Goodall, the ethologist and primatologist had the opportunity to watch a group of chimpanzees react to a violent thunderstorm. She watched the chimpanzees feeding on a slope across a ravine from where she was situated. About noon the rain began to fall. The chimpanzees climbed the hill to a ravine. Then, with a vengeance, the storm hit. Goodall relates, “The rain was torrential, and the sudden clap of thunder, right overhead, made me jump. As if this were a signal, one of the big males stood upright and as he swayed and swaggered rhythmically from foot to foot, I could just hear the rising crescendo of his pant-hoots above the beating of the rain. Then he charged off, flat down the slope…” (p.52 In The Shadow of Man) The other males followed the big male, tearing branches from trees, then climbed trees at the bottom of the slope. The big male went back up the hill and again the other males followed him. Then they repeated the performance, charging down the hill again. “As the males charged down and plodded back up, so the rain fell harder, jagged forks or brilliant flares of lightning lit the leaden sky, and the crashing of thunder seemed to shake the very mountains.” (p.53) The challenge displays lasted for about twenty minutes. The chimpanzees had reacted as if the storm, with its thunderous bellows and sizzling strikes of lightning were a living, breathing entity that they could intimidate with challenge displays - charging down the hill and breaking off branches as if to strike the storm. The chimpanzee displays were directed at the forces which had threatened them and they treated the storm as if it were a living, breathing animate force or being. Jane Goodall concludes, “With a display of strength and vigor such as this, primitive man himself might have challenged the elements.” Commenting on how ancient peoples might perceive the thunderbolt, Burkert observes that, “in the face of such a manifestation of divine energy, man stands powerless, terrified and yet marveling.” (p.126) Walking in the shoes of prehistoric and ancient people As Ramachandran, the neuroscientist, emphasizes - a primary process of the human mind is to make models of the world and forces art work in the world. To ancient humans, powerful forces were at work - over which they had no control - and for which they had no rational explanations or natural understanding. Without doubt, a major influence was exactly the feeling of powerlessness in a world it didn’t understand. As the anthropologist, Bronislaw Malinowski, observes, religion is “the confession of human impotence in certain matters…” (p. 19) Ancient humanity took the most salient features of the world and developed a worldview - an ideology - from the formidable natural phenomena like storms and lightening. Once created man could entreaty these force gods to intercede on his behalf. Thus the gods and goddesses were a pathway to a power of sorts. There were sun gods, sky and storm gods, seasonal gods, gods of the underworld and afterlife, harvest gods, rain gods, as well as sacred groves, springs and caves. Robert Blust, a linguist, makes a similar point about the widespread Polynesian concept – archetype of “mana.” “According to linguist Robert Blust, "mana" means "thunder, storm, or wind" in some languages. Blust hypothesized that the term originally meant "powerful forces of nature such as thunder and storm winds that were conceived as the expression of an unseen supernatural agency. As Oceanic-speaking peoples spread eastward, the notion of an unseen supernatural agency became detached from the physical forces of nature that had inspired it and assumed a life of its own." (Wikipedia) As neuroscience studies consistently show, the different processes in the brain are very interconnected. The mind’s “musical” processes are intimately connected with speech, singing, dancing and spirituality (as well as a number of other brain processes) for instance. Myths and mythologies of ancient and prehistoric civilizations are replete with storm gods. There are almost fifty storm gods in different cultures. Often, the thunder god, like Zeus, is the chief among the other gods. The fierce, hammer wielding Thor, was the god of storms, thunder, lightning as well as fertility and strength in Norse mythology. Thor fights a series of battles with the sea serpent Jormung and, as well as accomplishing many feats of strength. In Hinduism, Indra, the god of rain and thunderstorms, rides a white elephant and wields a thunderbolt named vajra. Indra is the king of gods and leader of the Devas. He is the god of war, representing strength and courage. Indra, the slayer of the dragon-serpent vrtra, wages unending war against the Asuras demons. Like the Greek god Zeus, whose home was Mount Olympus, Indra’s home is on a mountaintop, Mount Meru in heaven. Zeus, after overthrowing the god Cronus, became the ruler of the gods. Greek art frequently depicted Zeus holding a thunderbolt. The origins of the Greeks are shrouded in mystery. Scholars believe that Indo Europeans migrated from the Pontic Steppe (roughly Ukraine), where the horse was domesticated, into Greece about the end of the third millennium BC to the beginning of the second millennium BC. Gaia (Mother Earth) was the genesis of Greek mythology. Gaia gave birth to Uranus (Father Sky). The union of Gaia and Uranus first produced six sons and six daughters called the Titans. Gaia then gave birth to the three Hekatonkheires and three Cyclopes. These were primordial giants, the Hekatonkheires being one hundred handed giants and the Cyclopes having one eye. Uranus considered the Hekatonkheires and Cyclopes utterly hideous so he imprisoned them in Tartarus, an abyss deep in the bowels of earth. In Homer’s Iliad, Zeus states that Tartarus is "as far beneath Hades as heaven is high above the earth." Gaia was angry that Uranus had imprisoned her youngest children so she asked her Titan sons to overthrow Uranus. The youngest Titan, Cronus, took a flint bladed sickle provided by Gaia and castrated Uranus. Cronus threw the genitals into the sea which gave birth to Aphrodite, the goddess of love. After Cronus re-imprisoned the Hekatonkeires and Cyclopes, Uranus and Gaia prophesied that Cronus would be overthrown by his children. Crus took his Titan sister, Rhea as his queen. Their reign is considered to be the Golden Age when immorality didn’t exist and people always did the right thing. The Athenians held a festival each year for Cronus who was seen as a god of the harvest. The theme of the castration of a god is a bit odd. In the real world, the bull is tamed by castration. Perhaps, by analogy, the old god, Cronus, was tamed by castration. In Anatolia, Hittite and Hurrian mythology also contains the theme of castration. The Hittites were Indo Europeans that migrated into Anatolia (roughly where modern-day Turkey is) about the same time as the Indo-European migration into Greece – sometime around 2000 BC. Sometime around 1400 BC to 1200 BC, The Hittites recorded the Hurrian Kumarbi myth in The Song of Kumarbi or The Kingdom of Heaven. Alalu (Semitic etymology), the original god was overthrown by Anu (god of heavens, Sumerian etymology). Kumarbi then fought Anu, and bit off Anu’s genitals when he tried to escape. Kumarbi gave birth to Teshub, the storm god. Teshub, together with Anu then overthrew Kumarbi. Teshub, like Indra, Zeus, and Thor, battles a dragon serpent, Illuyankas. Because of the prophecy that his children would overthrow him, Cronus swallowed whole his children right after they were born. With Gaia’s help Rhea secretly gave birth to Zeus on Crete. Rhea gave Cronus a stone swaddled in cloth after the birth. Believing it was a baby, Cronus swallowed the stone. After he was grown, Zeus forced Cronus to disgorge the children he had swallowed. Zeus then killed the monster Campe, a dragon with a scorpion tail and the head of a beautiful woman, who guarded Tartarus, setting the Hecatonkheires and Cyclopes free. The Cyclopes forged the thunderbolt and gave it to Zeus out of gratitude. The War of the Titans, or Titanomachy, ensued. Zeus, together with his sisters and brothers, Hestia, Demeter, Hera, Hades, and Poseidon, along with the Hecatonkheires and Cyclopes fought the Titans. It is said that the hundred handed Hecatonkheires threw rocks as big as mountains. After the defeat of Cronus and the Titans, Zeus and his brothers, Hades and Poseidon, drew lots for who would rule what. Zeus drew the sky. Poseidon drew the waters. And Hades drew the underworld. Later, Zeus had to fight Typhon, the most fearsome Greek monster who had one hundred snake heads, and then later his mate Echidna, half woman and half snake. Zeus, father of gods and men, is the chieftain of the gods and goddesses. Zeus ruled as a father rules over his family. All the gods and goddesses called him father, even his brothers and sisters. Zeus maintained his position as the ruler of the gods in large part because he is the strongest of the gods. When his sister and wife, Hera, attempted to drown his son Heracles (born from Alcmene, a mortal woman) in a storm, an enraged Zeus hung Hera upside down in the sky. Yet, Zeus had many different characteristics. Zeus always seemed to have a plan though he rarely divulged it. The Greek word, nous was used frequently in descriptions of Zeus. Nous indicates “good sense” or intellect. Zeus is not a despot. Most frequently, Zeus plays family politics: comforting, cajoling, or threatening as the situation demands. And like any human family, Hera (Zeus’ sister and wife), as well as Zeus’ children and siblings’ squabble and scheme. In the ancient Greek classic about the Trojan War, the Iliad, Homer describes the ‘heroic’ struggle between the Mycenaean Greeks, led by king Agamemnon and Menelaus, and the ancient Trojans, led by king Priam and prince Hector. In the Iliad the gods and goddesses all take sides with either the Greeks or the Trojans - frequently intervening in attempts to influence the outcome of the war. It is important in understanding how ancient Greeks viewed their gods and goddesses to realize that the gods and goddesses employed indirect means to intercede in the affairs of men: “a god sends or throws courage and despair, shrewdness and delusion into the person.” (p.122) In general Zeus looked dimly on the meddling of the gods and goddesses. At one point in the Iliad, Zeus threatens his wife Hera and his daughter Athena, with thunderbolts to keep them from intervening on behalf of the Greeks in an ongoing battle. Zeus had many different epithets, sometimes designating a specific locality and sometimes indicating one of his many aspects. Zeus Horkios was the god of oaths. It should be pointed out that if there was one thing that ancient Greek religion was not, it was not a religion of statutes or laws, though “the men who administer justice receive their ordinances from Zeus.” (p. 130) Yet, in truth there were only three golden principles embodied in Greek religion: the sanctity of oaths and hospitality, and the principle of excellence as embodied by Achilles. Oaths were very important in Greek culture. So, Zeus Horkios was the keeper of oaths. Those who didn’t keep their oaths were forced to dedicate votive statues to Zeus at Olympia. Similarly, Zeus Agoraeus was the patron of the marketplace (agora) and was appealed to avoid dishonest traders and people who swore false oaths. Zeus Hospites was the god of hospitality and guests, protecting people from strangers. In ancient times hospitality was a code of behavior almost like a code of honor. There were many more epithets. Zeus Olympios was Zeus ruling the gods and goddesses on Mount Olympus and patron of the ‘Olympics’ which were the Panhellenic Games held every four years at Mount Olympus starting in the eighth century BC. Zeus Georgos was worshipped in Athens as the god of crops and the harvest. Another was Zeus Plousios, the wealth-bringing god. There is even a chthonic version of Zeus who was ‘easy’. Especially in Athens, an alter for Zeus Herkeios (from herkos, fence) stood in the courtyard. Libations and sacrifices were made to protect the house, household, and courtyard. Zeus Ktesios (the acquirer) protected household possessions. Zeus was promiscuous in the extreme. Mythographers count one hundred and eighteen women with whom Zeus had liaisons. To trick the women, Zeus would sometimes appear in the form of an animal. Zeus metamorphosed into a bull, a cow, or a bear in order to mate with women. Zeus appeared to the Spartan queen Leda in the guise of a swan. From that union came two eggs from which Helen of Troy (Spartan king Menelaus’ wife in the Iliad), Clytemnestra (Agamemnon’s wife in the Iliad), and Castor and Pollux. Ancient Greek religion is the only ancient religion in which the ruler of the gods had so many extramarital affairs. Perhaps this is because of the localized nature of Greek mythology in which many localities each had their own legend and story of (divine) origin. Some of Zeus’ offspring were powerful gods or goddesses: Apollo; Hermes; Artemis; Dionysos; Athena; Ares; Persephone. Other of Zeus’ children were heroines, such as Helen of Troy; or heroes, such as Heracles. Zeus is defined to a large extent in contraposition to his sister and wife Hera. Hera is the goddess of the wedding, marriage, and women. Burkert points out that, “In the Iliad, Hera is the quarrelsome, jealous wife who, much to her husband’s annoyance, sees through his little secrets so that he can only maintain his authority by resorting to threats of violence.” (p. 134). This may be due to Homer’s artistic portrayal of Hera. At Mount Olympus, the first temple was dedicated to the seated figure of Hera. Hera is portrayed as a majestic and formal figure crowned with the polos (ceremonial crown). A warrior statue of Zeus was only added later. The cult of Hera thrived on Samos where a later temple was built which remained one of the largest temples in the Greek world. Hera was without question a woman who was very jealous of her husband’s numerous liaisons. The nymph Echo was assigned by Zeus the task of distracting Hera while Zeus had his extramarital affairs. Echo diverted Hera’s attention with constant flattery. When Hera discovered this, she condemned Echo to the repetition of what others said. But the trials Hera put on Heracles were vindictive and cruel. Heracles was born of Zeus and the mortal woman Alcmene, who was a descendent of Perseus. Hera sent two large serpents to kill Heracles as a child. Heracles grabbed the snakes, one in each hand and strangled them. On reaching manhood, Heracles married the Theban king’s daughter, Megara. Hera sent madness onto Heracles, driving him to kill his children. After being cured, Heracles went to the Oracle of Delphi to inquire how he could make atonement. At the direction of Hera, the Oracle of Delphi instructed Heracles to perform ten labors for his archenemy, king Eurystheus, who had replaced Heracles. Eurystheus later cheated him and added two more labors. Hera did all she could to hinder, harass Heracles and prevent him from accomplishing his labors. Heracles’ tenth task was to steal the magnificent red cattle of the three-bodied giant Geryon in the land of Erytheia in the western Mediterranean. In traveling across the Libyan desert, the heat infuriated Heracles so he shot an arrow at Helios (sun god). Helios admired Heracles for his pluck so he leant Heracles his chariot. On reaching Erytheia, the two-headed dog, Orthrus, attacked him who he dispatched with one blow of his olive wood club. Heracles confronted Geryon who had three shields, three spears and three helmets. Heracles killed him with arrow poisoned with the blood of the Leraean Hydra. In herding the cattle on his return, Heracles found his cattle beset by a gadfly sent by Hera to irritate and scatter the cattle. It took Heracles a year to gather them up again. Then Hera sent a flood to a river so Heracles’s cattle could not traverse the river. Heracles took stones and filled the river so the cattle could cross. When Heracles returned, the cattle were sacrificed to Hera. In order to really grasp the full meaning of ancient Greek religion, one needs to understand the historic and cultural context, so I will do a (very) short synopsis of ancient Greek culture-history. The Indo-European Greeks were warrior elites who arrived with horses and chariots. The wanax (king), with the Eqeta (“companions” or “followers”) ruled the city states that were throughout central Greece, the Argolid, Thessaly, and the Peloponnese. “All political power was concentrated in the hands of the king. He was convener and leader of the Council and of the Assembly…” (p.67, Hammond) The Councilors, too, had their rights. They enjoyed the title of ‘elders’ or of ‘council-giving kings’…their opinions were respected and they joined the king in receiving embassies and in addressing the Assembly.” (p.68) The people (demos) had no rights. In the Iliad, king Nestor of the Mycenaean city state Pylos calls for the men to be called into assembly by phratry and tribe. In later times Athens was organized into four tribes, each tribe consisting of three phratries, with each phratry divided into thirty family groups (genes). The city-state also had a civil administration and was divided into districts with governors, deputies, and community leaders. From the number of craft shops and storerooms in the palaces as well as from the Linear B tablets, we know that the production of crafts and commodities was to a large extent centralized. Textiles, metallurgy, oil and to some extent ceramics were all part of a palace economy. There was also a separate leadership of religious functions. The center of the palace was the megaron, a rectangular hall with a circular hearth and columned open front porch, dominated the palace complex. An oculus in the roof supported by four columns vented the hearth. In the hall the walls were painted with frescoes whose themes frequently included chariots in battle or horses, and of course women. Heinrich Schliemann (1822 - 1890), the German archaeologist who discovered Troy, also unearthed shaft graves (1600 BC to 1450 BC) at Mycenae. The lavish furnishings of the graves told a story of a rich and powerful elite dependent on a thriving sea trade. The men were laid out in battle armor with swords (some had ivory or gold handles) and boar tusk helmets, frequently with gold death masks. Ornate daggers depicted scenes of hunting or fighting. Women frequently had gold crowns and clothes inlaid with gold ornaments. Ornate staffs, gold rings and bracelets were left in the shaft graves, as well as gold and silver cups. Among the cups were the beautiful Silver Siege Rhyton and Nestor’s Cup, which are works of exquisite craftsmanship. Bulls’ heads and double axes in the graves signified the powerful Minoan influence. It is believed that most of the frescoes in the megarons were painted by imported Minoan artisans. Compared to Egyptian and Minoan graves the use of gold was so extravagant and lavish that some scholars believe that the Mycenaeans had a source of gold in the Balkans for which Greece would then have served as a trade route. The influence of Minoan civilization was so pervasive that some scholars talk in terms of the Minoan-Mycenaean civilization. The Minoan civilization emerged much earlier than the Mycenaean civilization. The Minoan civilization first flourished beginning between 2000 BC to 1750 BC when palaces, production of bronze, Egyptian inspired pottery, and roads appeared, as well as peak and cave shrines. The Minoans advanced from hieroglyphic writing to a still un-deciphered Linear A script. Greek gods and goddesses are recorded on the clay tablets preserved from the ancient Greek Mycenaean Bronze Age civilization, which appears about 1600 BC and lasted until 1100 BC. The tablets were uncovered at Pylos, Thebes, Mycenae, and other Mycenaean cities. The Mycenae tablets, written in a proto-Greek called Linear B, record the first written testimony of the Greek gods and goddesses. Zeus, son of Cronus, is derived from a Greek form of the Indo-European word deiwos, and is documented in the tablets as di-we and di-wo. Though there was a religious cult room or shrine in the palaces, there were few sanctuaries and no temples in the Mycenaean world. Walter Burkert, a German scholar and author of Homo necans and Greek Religion among others, believes that the Indo-European Greeks “discovered and took over fully developed cults.” (p. 2 Greek Religion). N. G. L. Hammond, a British scholar of ancient Greece, observes that the immigrant Greeks “though dominant, were very much in the minority and that the population into which they came was already very mixed.” (p. 41) The etymology of Helios (sun god) and Eos-Aurora (goddess of dawn) are clearly Indo European and there are Indo European roots in the names of the goddess Hera (sister and wife of Zeus), Poseidon (god of the waters), and Ares (god of war). In the Linear B tablets, familiar names like Zeus, Poseidon, Hera, Athena, as well as others are readily understood. However, ‘Drimios the son of Zeus’ and ‘Manasa’ are unknown. When the Greeks finally emerged from the Dark Ages in 800 BC, half of the Mycenaean gods and goddesses would have disappeared. One aspect of ancient Greek religion that differentiates it from all others is the bards and poets - versus priests - that broadcast and expounded and elaborated myths and narratives of the gods and goddesses into an intricate and complex ideology of the cosmos and human behavior. Of the ancient mythologies, Greek mythology, would seem to be one of the most creative. The gods are ingenious characterizations of every possible human attribute often combined with natural phenomena. The Greek gods are mischievous, bellicose, strong-minded, heroic, audacious, playful, frisky, loyal, steadfast, treacherous, scheming, and all too human. Every Greek god has his or her own, usually complex and often convoluted, history and genealogy. And every local grove, valley, meadows, river, sea, mountain, spring, and forest has a divine spirit or nymph with its unique history and personality. For instance, Castalia was a nymph whom Apollo loved. She fled from him and dove into the spring at Delphi, at the base of Mt. Parnassos, which was then named after her. Water from this spring was sacred; it was used to clean the Delphian temples and inspire the priestesses. The last oracle of Delphi mournfully notes that the "water which could speak", has been lost forever. The Castalian Spring, in the ravine between the Phaedriades at Delphi, is where all visitors to Delphi — the contestants in the Pythian Games, and especially suppliants who came to consult the Delphic Oracle — stopped to wash their hair; and where Roman poets came to receive poetic inspiration. This is also where Apollo killed the monster, Python, and that is why it was considered to be sacred. The Greek Mythology is replete with very creative and imaginative narratives, myths, as well as deities and spirits: Acheloids (from the river Achelous), Alseids (groves), Dryads (forests), Hamadryads (trees), Hydriads (water) Leimoniads (meadows), Meliads (ash trees), Naiads (springs and rivers), Napaea (valleys), Nereid (the Mediterranean), Oceanids (the sea), Oreads (mountains) Different from goddesses, nymphs are generally regarded as divine spirits who animate nature, and are usually depicted as beautiful, young nubile maidens who love to dance and sing; their amorous freedom sets them apart from the restricted and chaste wives and daughters of the Greek polis. They are believed to dwell in mountains and groves, by springs and rivers, and also in trees and in valleys and cool grottoes. Nymphs are personifications of the creative and fostering activities of nature, most often identified with the life-giving outflow of springs: as Walter Burkert (Burkert 1985: III.3.3) remarks, "The idea that rivers are gods and springs divine nymphs is deeply rooted not only in poetry but in belief and ritual; the worship of these deities is limited only by the fact that they are inseparably identified with a specific locality." One of the identifying characteristics of Greek religion/mythology is that in early Greek religious beliefs there was no dogma. In fact, the ancient Greek priests and priestesses of the temples worked part time. Also, in Greek theology-mythology there were a myriad of various and diverse versions. In Greek mythology, there are seven or eight different variations of who and how Zeus was raised. When Zeus attained manhood, he devised a plan and forced Cronus to disgorge, first the stone, then his siblings who emerged fully armored and ready to fight. According to myth the stone, the Omphalos, was set at the foot of Mount Parnassus at Delphi. Zeus then traveled to Tartarus and freed Cronus’ brothers, the Cyclopes, the Gigantes, and Hecatonchires. Out of gratitude, the Cyclopes gave Zeus thunderbolts which had been hidden by Gaia. These gods, which perhaps represent the primordial forces of earth, together with Zeus and his siblings fought Cronus and his Titans. Zeus, with his siblings and allies, defeated Cronus and the Titans. Zeus,’ who drives the clouds’, condemned Cronus and then Titans to the gloomy underworld of Tartarus. Atlas was given the eternal sentence of having to hold the earth up. Zeus and his brothers, Poseidon and Hades, drew lots over who would rule what part of the universe. Zeus drew the sky. Poseidon drew the oceans, and Hades drew the underworld of the dead. Truth as a Territorial Imperative First, I would point out that the Absolute Truth is beyond comprehension - as St Augustine, St Gregory of Nyssa and many other Christian leaders emphasize. Secondly, neuroscience has concluded that in morals (and most other fields of inquiry) the human brain is incredibly interconnected and morals are a product of diverse brain regions and processes. Funk and Gazzanigna observe that: “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 Gazzanigna Current opinion in Neurobiology 2009 19:678-681) Of course, the same is true for spirituality - especially with religious people - there would be the spirituality of compassion ("love one another"), the spirituality of righteousness and morals (which is distinct from righteousness in my view), artistic spirituality. the spirituality of marital fidelity, the spirituality of religious rituals, the spirituality of the sacred, music, dancing, and so on. Imagination is one of the pivotal aspects of spiritual and religious beliefs. A basic plot of spiritual beliefs is that due to how the brain works, it must “grasp” the world and reality in some shape or form. Of course, without doubt when faced within an unknown or unknowns, the brain will kick in the imagination processes, without fail. What else can the brain do – huh? Furthermore, as Klinger and Jung observe emotions are the primary motivation and emotions clearly direct attention, so the emotions kick in to push the brain in dealing with reality and the world like it needs to. An interesting question of the “functions” of myths is when the Greeks colonized Sicily though prior to the colonization there had been no myths of Hercules or his feats in Sicily – after the Greeks colonized Sicily new myths of acts by Hercules done in Sicily emerged. The Greek colonists were “grasping” – colonizing - their new land – a territorial imperative – parallel to the Territorial imperative written about by Robert Ardrey. Historically “Truth” is something human beings have demonstrated a willingness to fight and die for. The idea of spiritual-religious beliefs as a way for people to mark their territory is not that wild an idea. to begin with Ancient religions were very territorial. Gods were generally viewed as being restricted to regions or specific territories. Furthermore, in Greek mythology, nymphs - for example had specific locations or regions. I looked nymphs up and there is a very long list of specific nymphs connected with specific territories. My argument is that these spiritual symbols were a way for people to mark - and grasp their world - to make the world - "their" world On a list of nymphs connected to specific territories in Greek mythology – there were almost 80 specific nymphs connected with specific regions or landmarks just in the category of names beginning with the letter “A”. Marking – or claiming territory – is wide-spread in the animal world, wolves, cats, monkeys, lemurs, etc., etc. For the sake of argument, I would add that one “possibly” could compare this territorial imperative to a “nesting” instinct ion a lar4ge scale. In a way this aspect could be seen as an effort by humanity to conquer the world and universe. This si in line with the theory that an underlying drive for spirituality and religious beliefs is anxiety and the need for certainty. I believe it was Malinowski who observed that an island tribe of the Polynesians had rituals and ceremonies for “deep” sea fishing expeditions – while there were none for lagoon (safer) fishing. The ended for certainty is a reality and plays into political and social situations as well. And a lot of different needs paly into spiritual beliefs – 1. The need to belong (which would include compassion as well as familial relationships) 2. The need for meaning – which would involve a plethora of different brain regions, 3. the need for ideology, and 4. motivation or drive. Addendum I: A Crossroads – A Contemporary Historical Perspective Spiritual-Psychic Experiences – then and now – Utterly black and white I have done extensive studies of prophetic and psychic literature. I have studied the oracle of Delphi, the Old Testament, as well as Nostradamus. Much of the Oracle of Delphi and Nostradamus prophecies and predictions are ambiguous making them subject to varying interpretations. The number of straightforward ‘predictions’ is extremely limited and perhaps number as many as a dozen. I did go through Nostradamus 900 plus quatrains and using some common sense ‘rules’ found only a handful which actually predicted a specific action accompanied by one or two specific details. Now, while there are a number of somewhat amazing prophecies in the Old Testament, such as Joseph’s interpretations of dreams, much of Old Testament prophecies, in a sense, lack some specific details. Tim Callahan points out that Ezekiel’s prophecy of the fall and utter destruction of Tyre by the Babylonians did not happen in history exactly as written in Ezekiel’s prophecy The Babylonians did not actually capture Tyre and it didn’t actually fall until Alexander the Great came along. The bottom line is that when one does a comparison of all the predictions-prophecies of the last two thousand years before WWI with what has occurred since WWI the comparison is day and night. First, while Jeane Dixon is really an undocumented psychic, she did have the two predictions ‘verified’ by her biographer, which because they are, in my view, statistically significant because they are unusual. Edgar Cayce di demonstrate the first documented “nonlocal perception” or remote viewing as Stephen Schwartz points out. IN all things, one has to separate the wheat from the chaff. That would be especially true of Edgar Cayce. When Edgar Cayce made predictions to make predictions, he had a high rate of failure – same as Jeane Dixon and Nostradamus. When Cayce gave readings for U.S. armed forces personnel – he did pretty well on questions of when the War (World War II) would end. Edgar Cayce also had eight documented cures (out of roughly 100 cases) of epileptics – which was unheard of in that day and age with no medication. Then there is Theresa Caputo, the Long Island Medium, is a contemporary psychic-medium on TV who contacts the spirits of departed loved ones and in doing so helps her subjects gain closure and comfort. Most often the subjects of her demonstrations thank her profusely and profoundly because of the sense of closure and relief they have gained. if you assign the chance occurrence of each of Theresa Caputo's verbalizations of transcendental information that she 'received - which would by all appearances could only seem to come from the subject's departed loved one, of happening, as 1 in 10, then only ten pieces of information from the 'departed loved one' would result in overall chances of happening of one in ten billion. People get caught up in the abstractions. A friend of my sister went to one of Caputo’s demonstrations and ended up thinking she was totally a hoax because she made mistakes. I encounter the maladaptive stereotype that psychics have to be “absolutely perfect” quite often. People make mistakes – that is what people do. On top of that, there is remote viewing. Wikipedia sates, “Remote viewing (RV) is the practice of seeking impressions about a distant or unseen subject, purportedly sensing with the mind.[1] Typically a remote viewer is expected to give information about an object, event, person or location that is hidden from physical view and separated at some distance.[2]” Experiments have been conducted by Physicists Russell Targ, Harold Puthoff, as well as Stephen Schwartz. In the U.S. there are hundreds of thousands of followers of remote viewing – many of whom state they have had remote viewing experiences themselves. Then there are miscellaneous documented experiences like an artist who drew three clairvoyant pictures on Dr. Phil. Apples to Apples In this analysis the prerequisite is to compare apples to apples (regardless as to the question so whether psi is or not) – nothing more. When one compares successful documented spiritual-psychic experiences now and in the past one hundred years – comparison to the prior two thousand years of documented spiritual -psychic experiences there is No Comparison – it is a very stark picture of very dark black to a very white white. As far as prophecies the Old Testament is rather reliable. Also, at the Oracle of Delphi – and intellectual center there were numerous historians so their record could be viewed as rather reliable as well. The world has been turned upside down and inside out - There is a consensus among scientists that the human species is still evolving and adapting. In the past 300 years there have been radical and dramatic scientific, technological, socioeconomic, social, and political revolutions. The environment has changed: The social psychologist Gergen wrote a book called the “Saturated Self” which expounds on all the changes. In the 1900’s the automobile revolutionized mobility. Radio and TV increased communication and content of communication. Then there are the Blackberrys, Face Book; U-tube, Twitter, internet, email, texting, etc that has in the very recent past increased the number of people we communicate with and the type of communication (more anonymous mostly without person to person interaction. Everything about communication with others has drastically changed. I would believe it would be reasonable to figure that greatly increased human to human interactions will dramatically alter peoples’ behavior patterns – and likely not for the better. One scientist states that the number of people that the human brain is capable of handling is about 40 or 50. There are too many choices, too many role models – society has become in a sense – just too much for the human mind, which is why Gergen titles his book, “The Saturated Self”. If society is too much one might expect more erratic behavior. Addendum II: Excerpt from Mannheim & Materialism as Ideology vs Social Consciousness For nearly one hundred years, materialists have argued that 1) “There is no psychology of groups” (Allport’s Taboo – 1927) or 2) human consciousness is restricted to the firing of neurons in the brain and so there cannot be any social consciousness. It does not follow from the fact that neurons fire in the brain that there is no social consciousness! Social Pscyhology's 1927 Allport's Maxim, “There is no Psychology of Groups!” Contrast that concept with the real world context of crowds gathered for rock concerts, protests, and folkdances with the prevalent academic norm and abstraction that “There is no psychology of the group” (i.e., Allport’s taboo 1927). Even a precursory glance at those pictures clearly and vividly conveys the reality that – actually – yes, there are psychologies of groups (more than one probably. In Geertz’s five part definition of religion – which Chernus points out is universally accepted in the social sciences there is no concept of community or social consciousness. As both David Hay and Virgilio Enriquez (of Filipino Kapwa (shared identity) psychology) emphasize – Western academics have fostered a form of extreme individualism in western culture. The maxims – “What you see is what you get! – and – Out of sight, out of mind are very true principles in psychology. Addendum III Fallacies and False Premises - Death is a figment of your imagination Addendum: The Materialist Map of Spirituality: Maladaptive Stereotype that “All spirituality is unreal!” Death IS A Figment of Your Imagination "Proper knowledge maps or mirrors the actualities of the real world!"- K Gergen “To understand something, whether we are aware of it or not, depends on choosing a model!" Iain McGilChrist 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.” That the pivotal part of that argument is a fallacy – specifically the “Definist fallacy” because it uses “loaded” terms which prevents any real dialogue or communication. 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 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 Spiritual Poison: Academic Maladaptive Stereotype: On the subject of the materialist Definist - maladaptive stereotype “All spirituality is unreal”! Dr Stephen Farra, wrote: "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……” The Materialist Map that “All spirituality is unreal” goes far beyond “unscientific to hideous and destructive!” Death is a figment of your imagination! “It is not true if the major premise is not true” – Justice Rehnquist Narrative explanation: Not too long ago, I happened to be talking with a Filipina college graduate at a street restaurant in General Santos, Philippines. 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 – “the belief that there is nothing to study because spirituality is intangible and beyond the senses.” I was a bit surprised when the Filipina college graduate I was talking with emphatically agreed with the argument that spirituality is unreal and nonexistent because you can’t measure it. So, I asked her to consider – for a moment - the concept of “death”. I pointed out that “death” is way beyond quantification or measurement. I then added that if you follow the logic and reasoning behind the materialist argument then “Death then would be a “figment of her imagination and superstitious nonsense.” She paused for a second then agreed with my reasoning – 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. Researcher Bias: Academics rarely admit (never actually) that their thinking has been influenced by unconscious materialist academic norms. Yet it is clear in discussions with academics that their thinking is badly skewed – an obvious researcher bias. Here are some of the comments I heard on FB “science” groups: "mental illness," "Santa Claus", "fairies," and so on. In one instance I checked and questioned a member of a FB psychology group who referred to spirituality in terms of "Santa Claus" Any objective review of the social sciences and deficiencies and un-information when it comes to spirituality, social consciousness, and religion reveals a readily apparent researcher bias. The Filipina who agreed her views had been skewed by a maladaptive stereotype-fallacy is really no different from academics who are clearly influenced by unconscious stereotypes. As John Bargh, the Unconscious researcher observes, Unconscious influences are pervasive and often powerful: 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 in these ways. In fact, they don't believe you, and sometimes even argue with you, when you try to explain your experiment to them and how they were caused to feel or behave. Now, let's say you are home with your family for the holidays or on vacation. Your aunt or brother-in-law asks politely what your job is like. You attempt to explain your research and even some of your more interesting findings. Once again you are met with incredulity. "This can't be so," says your brother-in-law. "I can't remember this ever happening to me, even once." https://independentscholar.academia.edu/CharlesPeckJr

in the usa for past 3 years 73+ school shootings & 610+ mass shootings for the past 4 years - that is astronomical compared other coutnries.

By Charles E Peck Jr • November 9, 2024
At his best, man is the noblest of all animals; separated from law and justice he is the worst. Aristotle Do not be deceived, God is not mocked; for whatever a man sows, that he will also reap. For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life. Galatians 6:7-9 Donald Trump: Aggressive Rhetoric and Political Violence by Brigitte L. Nacos, Robert Y. Shapiro, and Yaeli Bloch-Elkon "During Donald Trump’s presidential candidacy and presidency political discourse in the United States became more hateful and divisive. Threats and actual violence against groups and individuals singled out and demonized by Trump increased. The targets of his verbal attacks were most of all racial, ethnic, and religious minorities, the news media collectively and individual journalists, and well-known politicians, mostly Democrats. There was a rise in bullying incidents in schools against minority students. Assuming that aggressive rhetoric by influential political leaders affect their supporters’ words and deeds, we examined Trump’s online and offline hate speech, the rhetorical reactions of his followers, and the violent consequences suffered by their declared enemies. Trump’s aggressive, divisive, and dehumanizing language was seconded by his followers and inflicted directly or indirectly psychological and physical harm to Trump’s declared enemies." Donald Trump: Aggressive Rhetoric and Political Violence by Brigitte L. Nacos, Robert Y. Shapiro, and Yaeli Bloch-Elkon PERSPECTIVES ON TERRORISM Volume 14, Issue 5 Unconscious Contextual Tuning and the Contagion Effect Trump has been a significant underlying cause in the creation of a climate - environment of fear and hatred. Contextual tuning: In his articles Bargh often comments on how the unconscious processes are intimately tied to the environment . Further supporting this notion of natural contextual tuning of one’s behavior to the present environment, cognitive research indicates that action-related objects activate multiple action plans in parallel and that action production is driven by some form of selective disinhibition. Contextual priming is a mechanism that provides still more precise adjustment to events and people in present time (Higgins & Bargh, 1987). In contextual priming, the mere presence of certain events and people automatically activates our representations of them, and concomitantly, all of the internal information (goals, knowledge, affect) stored in those representations that is relevant to responding back. Besides which there is the cotnagion effect The term “emotional contagion” has been defined as the tendency to mimic verbal, physiological and/or behavioral aspects of another person's emotional experience and thus to express/experience the same emotion (Sonnby-Borgström and Jönsson, 2004). Bargh also highlights - the mimicry effect as being prevalent Letter to Congressman Ruppersberger 2016 I have been saying the same thing since I sent a letter to Congressman Ruppersberger warning of an increase in hate crimes and white supremacist shootings which did happen in both 2017 and 2018. Of course now an American President modeling racism has continued to destabilize America - there have been 73+ school shootings for then last 3 years and 610+ mass shootings in the past four years. The surge in school shootings began roughly in 2015 when Trump entered politics While the article identifies the Trump "culture" as a culture of hate and fear - I have not seen a study identifying Trump as a significant underlying cause of the horrific level of violence in the USA. In my view it was an obvious problem which the DOJ should have dealt with back in 2017 as a very real threat to the general welfare of America. In my view the passive DOJ and FBI silencve is - in truth - “effectively” repressing information about Trump's hate speech being a problem which is documented to have caused an increase in hate crimes and white supremacist shootings – that information would have an impact on many Americans’ thinking. To be blunt school shootings and mass shootings are a huge problem in the USA - and to be blunt, it is all money and manipulation in the USA now. The good news is there are only 50 school shootings this year so far (10-19-24). For the laws three consecutive years, there have been 73+ school shootings each year and over 610 mass shootings for the last four consecutive years. In all the studies of school shootings Trump’s hate speech and racist rhetoric is not mentioned in any study. Much of the negative consequences of Trump’s racist rhetoric and hate speech are self-evident. In 2016 I sent Congressman Ruppersberger a letter explaining that Trump's hate speech and racist rhetoric would result in an increase in hate crimes and an increase in white supremacist shooting rampages - both of which came true - of course. In both 2017 and 2018 the FBI stats showed a 17% increase in hate crimes in both years as well as a spike on white supremacist killing sprees. Yet, there is no mention of that factor in any study of school shootings. It is the job of the DOJ-FBI to make proper assessments of threats to America. It is an important factor without which the current studies of school shootings are distortions – worthless in my view. If you look at the graph of school shootings, the surge began around 2015, roughly the time when Trump entered politics. It has gotten worse since then. Washington. Post: “Hate crimes in U.S. rose to highest level in 2021, By David Nakamura March 13, 2023 at 1:32 p.m. EDT “Hate crimes in the United States rose in 2021 to the highest level since the federal government began tracking the data more than three decades ago, the FBI said Monday in a new report that also reflected a record spike in attacks targeting people of Asian descent.” A total of 9,081 Asians has fallen victims to hate crimes in the US, according to the report released by Stop AAPI Hate on Aug. 12. Around 9.1 percent or 826 Filipinos are Asian hate victims in the US, the report found. An official assessment would have an impact on many Americans’ thinking. For the record I wrote 5 or 6 essays explaining soem causes (ingroup-outgroup syndrome and social identity research + neuropsychology research) and historcal background of the 200+ genocides since WWI and the innumerable atrocities - as well as the mechanics of scapegoating whcih has been employed - not just by Hitler - but documented in Europe in the late 1800's. Teh mechanics are simple - bu vilifying outgroups and minorities Trump "Emotionally" identifies himself as an "ingroup member." In 2017 - 2018 I wrote lettyer and posted essays. I did categorically state if the police did not get additional training to help cope with strong emotions conencted with outgroup conflicts the the disproportionate number of unarmed blacks killed by police (facts are there - you have to dig for them) would not improve - and they didn't. In 2021, the Washingotn Post printed an article which said Blacks say nothing has changed - whcih really shouldn't be a surprise. Point of Order: “James Mattis Denounces President Trump, Describes Him as a Threat to the Constitution” In an article on June 3 2020 in the Atlantic By Jeffrey Goldberg, James Mattis, the esteemed Marine general who resigned as secretary of defense in December 2018 to protest Donald Trump’s Syria policy, has, ever since, kept studiously silent about Trump’s performance as president. But he has now broken his silence, writing an extraordinary broadside in which he denounces the president for dividing the nation, and accuses him of ordering the U.S. military to violate the constitutional rights of American citizens. “Donald Trump is the first president in my lifetime who does not try to unite the American people—does not even pretend to try. Instead, he tries to divide us,” Mattis writes. “We are witnessing the consequences of three years of this deliberate effort. We are witnessing the consequences of three years without mature leadership. We can unite without him, drawing on the strengths inherent in our civil society. This will not be easy, as the past few days have shown, but we owe it to our fellow citizens; to past generations that bled to defend our promise; and to our children.” A Secretary of Defense PUBLICLY DENOUNCES a president for racism - and the DOJ is mum? - and now there are 73+ school shootings a year and +610 mass shootings a year and they don't care?? Categories Categories of analyses of school shootings (Wikipedia): Age, Family dynamics, Parental supervision, School bullying, Mental illness, Injustice collectors, Violent media theory Video games, Literature, Notoriety. I saw nothing on cultural or social factors and of course not a word about Trump’s Hate speech and fear tactics. When National Death Threatens: 9 Anti-social behaviors in USA 1. There have been 73+ each year for the past 3 years school shootings in the USA. 2. CDC: Suicide rates increased approximately 36% between 2000–2021. 3. 610+mass shootings per year for the last four years. 4. according to the Washington Post, hate crimes are at an all-time high in 2021 with 826 Filipinos reporting themselves as victims of hate crimes. 5. Trump’s policy of deliberately separating children from their mothers to punish them for immigrating In a recent article about Trump’s bid for re-election Trump stated he will try to re-instate the policy of separating children from their mothers. “More than 5,500 children, including infants, were removed and hundreds have still not been reunited as of August 2022.” (Excerpt from Wikipedia) 6. Assaults on teachers have dramatically increased - not only in the US but worldwide. 7. Assaults on healthcare workers has increased exponentially - also a world-wide problem. 8. epidemic (25% increase) in narcissism in western countries (Twenge, etc). 9. The Christian led ‘Antisocial No Mask Madness’ deserves special mention. Americans are 4% of the world's population. However, Americans represent 20.6% of the World's dead. Analyses of the number of unnecessary excessive deaths compared to other countries varies from 50,000 to 100,000 10. The supreme court ruling on abortion is based on a blatantly obvious fallacy-false premise - . literally arguing that abortion was not legal because the word "abortion" is not in the constitution. Excerpt from ruling "We hold that Roe and Casey must be overruled. The Constitution makes no reference to abortion, and no such right is implicitly protected by any constitutional provision, including the one on which the defenders of Roe and Casey now chiefly rely—the Due Process Clause of the Fourteenth Amendment." Well, yeah..... half the modern word is not in the constitution - nuclear power, airplanes, automobiles. It is a blatant fallacy-false premise. Furthermore, the supreme court argument that a woman's body has no relevance constitutionally is horses**t. It was a political hatchet job. The bastion of “Truth and Justice” using a superficial and obvious fallacy is antisocial act because a lot of Americans are losing faith in “justice” or fair treatment. Commentary: One analysis stated that the USA has fifty-seven times as many school shootings as all of Europe combined. The suicide rate in the USA has increased 36% since 2000 and at 14.2 per thousand is over double the rate of suicide in the Philippines. Also, while assaults on teachers are a worldwide problem, assaults on teachers are an epidemic in the USA. In the Philippines, physical assaults on teachers are rare. While there are without doubt several distinct underlying causes, when a “president” and high-ranking extremist Christian leaders “model” racism, hatred, and antisocial behaviors – it shouldn’t surprise anyone that the USA has more problems with antisocial behaviors than other societies. That being said, you cannot take the school shooting problem in isolation from the other anti-social behaviors such as assaults on teachers or assaults on healthcare workers which a widespread problem in the world. The Ideology Factor: knife killings in China kindegarten and elementary schools __________________________________________________________________ Preface, for perspective, I should preface this with a quick observation from personal history. As Jean MacPhail, author and scholar, states that my spiritual-psychic experiences are unique – in part because they are correlated with external political events many of which are documented, in part because they have both “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. There are three scientific aspects which should be considered. The first is that while it used to acceptable with the outmoded "billiard ball physics that spiritual-psychic experiences were automatically rejected. Niels Bohr was a Nobel prize-winning Danish physicist, who pioneered the development of the quantum physics and theory stated “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.” Secondly, the synthesis-consensus of Viktor Frankl, William James, and Carl Jung that spiritual experiences can create meaning and a sense of reality as well as the fact that different experiences create different understandings. Third - in light of the well-proven and well-known process of categorization, it would stand to reason that unusual experiences would be categorized as "unusual." In spite of this I have had three psychiatrists - Dr Ray De Paulo, Dr Philip Perez and Dr Joseph Schwartz convey to me that all transcendental spiritual experiences are psychotic/schizophrenia. I also have a number of PhD's recommend my essays. For perspective - a Quick Bio: Charles E Peck Jr. Academia.edu Profile Link to academia profile: https://independentscholar.academia.edu/CharlesPeckJr Followers 1,820 + “Highly Engaged” readers 3,655 Total Views (of essays) 391k. Furthermore, I have a critique of the Materialist maladaptive stereotype which has endorsed by 4 prominent psychologists including world famous Dr Paul Wong and Dr. Harold Koenig. The end result for me was my two older children have not sent me a father's day card or Christmas card for the last three years. I tried to talk to my daughter but she said she refused to discuss my essays because she knows I am "psychotic". For the record my diagnosis from 5 doctors since 2000 has been "mood disorder" Why is this happening - because – in my view - American psychiatrists convey that all spiritual-psychic experiences are psychotic - which has NO basis in fact. Bio: Holy Spirit Synopsis of 40 years of spiritual experiences (limited number) Preamble: THE prophets dealt with man, not as an atom, but as a part of a social organism, a living member of a living body. To heal this body when diseased (Isa. I:6), to warn it against coming dissolution, and to bring it back to the paths which lead to perfection in God, was their great and only mission (Jer. 6: 6). Hence, they were always the more numerous when national death threatened. (THE OLD TESTAMENT PROPHETS AS SOCIAL REFORMERS. By REV. GEO. STIBITZ,) Introduction First. I should highlight the fact that many of my warnings were accurate and relevant – though ignored. I should preface this with the post on FB in September 2016. Later, I sent Congressman Ruppersberger a letter explaining that Trump’s racist rhetoric and hate speech would cause a rise in hate crimes and right-wing white supremacist terrorist shooting sprees – which did in fact happen. In both 2017 and 2018 there was a 17% increase in hate crimes – as recorded by the FBI as well as a severe spike in white supremacist mass shootings in both 2017 and 2018. It has gotten worse since then. Washington. Post: “Hate crimes in U.S. rose to highest level in 2021, By David Nakamura March 13, 2023 at 1:32 p.m. EDT “Hate crimes in the United States rose in 2021 to the highest level since the federal government began tracking the data more than three decades ago, the FBI said Monday in a new report that also reflected a record spike in attacks targeting people of Asian descent.” A. Highlights of dreams, some documented by emails, all with consistent and reasonable interpretations: (1) Precognitive Dream about 'Pakistan and 'Nuclear War' – from email - 1-18-2019 – 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 B. Highlights from forty years of conscious 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 – warned the CIA before 9/11. Analysis: As Jean MacPhail, author and scholar, states that my spiritual-psychic experiences are unique – in part because they are correlated with external political events, in part because they have both “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. From forty years of (limited) experiences, it would appear readily apparent that a good analogy for my experiences would be to the engine of a jet fighter - in which the “psychic” aspect only “turns on” occasionally, depending on circumstances, and that most of my “perceptions” result from a synthesis of senses - a good historical-political situation sense seems very salient. My personal spiritual-psychic experiences have been invaluable in my writing and research – since I knew what I was looking for. Point of order: “spirit and truth” (John 4: 23-24) and the Holy Spirit are my guiding lights. Actually, it is for that reason – like many other Americans - I vigorously oppose the politicization of Christ in America which has produced an abomination – a racist American president that has destabilized America. Personally, in context of my spiritual experiences, I view Trump as a Demon to be honest. Political and religious leaders modeling anti-social behaviors are a significant Underlying cause in the exponential increase in the USA of serious anti-social behaviors. For instance, school shootings in the USA that are 57 times the entire total of school shootings in Europe, and other serious anti-social behaviors (huge increase in assaults on health worker and teachers, 25% increase in narcissism, and 36% increase in suicide. __________________________________________________________________ Extreme Individualism, the Trump-Christian No Mask Madness We Must Bring Balance Back to the Force David Hay, a scholar and Christian theologian, argues that Western Academia convers the model or map of “extreme individualism” – which I believe is correct. Virgilio Enriquez has very similar views and viewed western academia as a threat to pro-social values such as Kapwa (shared identity) – Allport’s Fallacy that "There is no psychology of groups" which even today is an ongoing problem. Brian McVeigh, a scholar on Japanese culture and author stated that the idea that "There is no psychology of groups" is an example of extreme individualism. Twenge (et al) argue that an epidemic in narcissism has occurred in western countries beginning around 2000 (25% increase). It would stand to reason in that narcissism could be viewed as a form of extreme individualism it would be correlated with the extreme individualism that David Hay speaks about and V Enriquez has similar views. Vater in his article focused on Narcissism collective vs individualist cultures, observed “Narcissism scores are higher in individualistic cultures compared with more collectivistic cultures.” Aline Vater goes on to explain his study: “Our results showed that grandiose narcissism was higher and self-esteem was lower in individuals who grew up in former West Germany compared with former East Germany.” There is evidence that the materialist based “western individualism” is a factor in extreme behavior: “For example, collectivism was a powerful predictor of mask use during the COVID-19 pandemic, both among individuals and cultures (Jin & English 2021). My argument has been that materialism is an ideology which has an inherent dehumanizing factor with its fixation on quantification has been instrumental in facilitating extremist behavior. Iain McGilChrist properly identifies materialist ideology as a mode of thought: “An increasingly mechanistic, fragmented, decontextualised world… has come about, reflecting, I believe, the unopposed action of a dysfunctional left hemisphere.” McGilChrist’ s view of the materialist mode of thought dovetails with Christina Maimone’s assessment of Mannheim with social sciences as ideologies and modes of thought - which exclude contrary evidence (Mannheim’s Paradox) – which in turn is supported by modern research into the processes connected with “attention” The filter-attention process which filters out and excludes information – as William James noted in the 1900’s that to pay attention to something one necessarily had to ignore a lot of information. On top of that unconscious research explains the powerful influences of norms and stereotypes – even – or especially – academic norms and stereotypes. (Bargh) As Buddha empathized long ago “We become what we think!” – which modern science has proved to be true with numerous studies demonstrating the reality of “Self-fulfilling factor” of psychologies The materialist-ideology factor would seem readily apparent in the child knife slayings in the 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. No one has a theory for what happened and lump it into “mental illness” though it is far from random. My argument is that the materialist – very unspiritual and dehumanizing – ideology (being based totally on a “rigids adherence to quantification “ which is very ridged and intolerant is undermining peoples’ pro-social norms and social structure. A close review of social sciences reveals a number of anti-social norms such as the social psychology norm originating in Allports’ taboo that “There is no psychology of groups” which a 1996 textbook indicated is still an ongoing situation in social psychology. If taken within the context of modern research into “automated social perception” and the readily apparent factor that academic norms are very salient forms of social perception, then that makes sense. Bargh observes that “The idea that social perception is a largely automated psychological phenomenon is now widely accepted.” Bargh goes on to say, “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.” Materialist ideology is - as Maimone emphasizes - an ideology – and as such it is a from of social consciousness. One contemporary example of social consciousness would be the American tea-party movement which Trump hijacked and continues – unfortunately - to be vigorous “force” in American politics. In that context the materialist ideology can also be better understood as an independent force. How can I say that materialism is an unspiritual ideology? Long ago, as I posted on FB groups, I began to document their responses. Here are some of the comments I heard on FB “science” groups: "mental illness," "Santa Claus", "fairies," and so on. In one instance I checked and questioned a member of a FB psychology group who referred to spirituality as "Santa Claus" – after asking questions it became clear that he didn't even read the essay. These are all college graduates and from research I know undergraduates have no education or training in spirituality – which is precisely what the problem is. Giant Cosmic Parrots The most obnoxious comment was by a neuroscientist who stated on my fairly generic post about spirituality in which I 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.” Academics swear they are objective but when it comes to spirituality – and social consciousness – many are not even remotely objective. I posted quotes from Kenneth Gergen and Christina Maimone about “social knowledge”. Making a distinction between social knowledge and the physical sciences would be common sense – or deductive reasoning. The comment from a philosophy science FB group was “bullshit” Review: “The US has had 57 times as many school shootings as the other major industrialized nations combined” While my emphasis is on academic anti-social teachings, it is self-evident that a “president” and high-profile Republican and Christian leaders modeling antisocial behaviors would be a very significant underlying cause as well. My argument in a nutshell is that materialist-academic ideology is a self-fulfilling prophecy – as many psychologies have been shown to be - which undermines prosocial values (McGilChrist, Sheldrake, David Hay, V Enriquez) That is materialist ideology primes the pump - and with inadequate prosocial values – facilitates activation of extremist views. “There have been 413 school shootings since 1999” “More than 378,000 students have experienced gun violence at school since Columbine. Beyond the dead and wounded, children who witness the violence or cower behind locked doors to hide from it can be profoundly traumatized. (Washington Post article https://www.washingtonpost.com/education/interactive/school-shootings-database/) Washington Post Article: “More than 357,000 students have experienced gun violence at school since Columbine. Major antisocial behaviors are not confined to the USA. Assaults on teachers has become a worldwide problem. However, no other country in the world has the magnitude of anti-social behaviors that the USA has. Seven More Major Anti-Social Behaviors Emerged roughly since 2000 1. CDC: Suicide rates increased approximately 36% between 2000–2021. 2. All time high in mass shootings 2023 - 559 Mass shootings in 2023 so far 3. according to the Washington Post, hate crimes are at an all-time high in 2021 with 826 Filipinos reporting themselves as victims of hate crimes. 4. Assaults on teachers dramatically increased - not only in the US but worldwide. 5. Assaults on healthcare workers increased exponentially - also world-wide 6. epidemic (25% increase) in narcissism in western countries (Twenge, etc). 7. The Christian led ‘Antisocial No Mask Madness’ deserves special mention. Americans are 4% of the world's population. However, Americans represent 20.6% of the World's dead. Analyses of the number of unnecessary excessive deaths compared to other countries varies from 50,000 to 100,000 Thumbnail rough sketch: Attacks on Teachers worldwide - USA, Ireland, UK, Canada, Australia, New Zealand, Germany. Collective (Asian) countries are a well-known category in psychology such as Japan, the Philippines, and Malaysia – which appear from a precursory overview to have much less problems with attacks on teachers. There didn’t appear to be much in Spain either for some reason: 1. 14% of US school educators feel humiliated by the assaults so much that they don’t share the information with their colleagues. 12% of educators have been traumatized by serious verbal threats and/or physical assaults in the past year. (Case Guard) 2. 13% of UK teachers have been physical assaulted by a pupil in the last year. 28% of teachers said they have been subjected to verbal abuse. (Evening Standards, UK) 3. 77% of Canadian public elementary teachers in Ontario say they have personally experienced or witnessed violence against a staff member in schools. 42 % of members have suffered a physical injury, illness, or psychological injury/illness as a result of workplace violence against them this school year. (Durham Radio News, USA) (Violence Against Teachers: 17 Alarming Statistics and Headlines https://www.bite-pro.com/blog/post/violence-against-teachers-17-alarming-statistics-and-headlines) Make America Great Again - Trump and Republicans are Modeling Antisocial Behavior For me, this story began in September, 2016. I realized that America had a problem so I began with a post on FB in September 2016 - which I followed up with a letter to Congressman Ruppersberger explaining that Trump’s racist rhetoric and hate speech would incite extremists into action and cause a rise in hate crimes and right-wing white supremacist terrorist shooting sprees. In November 2016, the Huffington Post printed an article (which I highlighted in a FB post in 2018) that laid out the racial slurs and ethnic insults verbalized by Trump in his ceaseless and unending hate speech: "Donald Trump ’s affront to the Latino community reached new heights last week after Mexican-American journalist Jorge Ramos was forcibly removed from the presidential candidate’s Iowa press conference. But it wasn’t the first time Trump has offended Latinos....In Trump's speech when he announced his candidacy for president, he began by comparing Mexican immigrants to "rapists" and then decided to broaden the scope of his insult to all Latinos. Shortly after his initial "rapists" remark in his speech, the candidate expanded his comments beyond Mexico. "It's coming from more than Mexico," he added. "It's coming from all over South and Latin America..." Trump even insists the Mexican government is purposely shipping all its criminals into the U.S. Not surprisingly, there was a horrific increase in hate crimes as well as White Supremacist shootings. In both 2017 and 2018 there was a 17% increase in hate crimes – as recorded by the FBI as well as a severe spike in white supremacist mass shootings in both 2017 and 2018. As an additional point of information, I have written five essays on racism since then and advocated additional training for police to decrease the high disproportional killings of blacks in the UISA (facts are there but you have to dig for them). Title of article in the Washington Post that was published on 6-9-22: "Poll: Black Americans fear more racist attacks after Buffalo shooting. Two years after George Floyd’s murder, nearly 8 in 10 Black Americans say there has been little or no improvement in how police treat Black people", according to a Washington Post-Ipsos poll (see footnote). ____________________________________________________________________________ Essays on Racism 1. McDougall's Group Mind - the "Unreasoning Impulsiveness" of Groups Very Relevant to Current Events - But, Group Mind was Excluded by Allport's Taboo (1927) of All Social Consciousness. https://www.spirittruthandmeaning.com/mcdougall-group-mind 2. New Theory of Social Identity - Explaining Scapegoating & The Ingroup-Outgroup Syndrome of Social Identity Theory PLUS Powerful Emotions of Unconscious Processes from Group-Related Instincts https://www.spirittruthandmeaning.com/new-theory-social-identity-scapegoating 3. Scapegoating from 1890's - Learning from the Systemic Anti-Semitism In Medieval Europe https://www.spirittruthandmeaning.com/anti-semitism-europe 4. If the World wants Peace, "We" Need to Outlaw the Ingroup-Outgroup Syndrome: Ideologies and Instincts - Incredibly Powerful Emotions are Generated by Group-Related Instincts https://www.spirittruthandmeaning.com/instincts-and-ideologies 5. Underlying Causes of Racism: Human History, in a sense, has been a History of Conflict with Outgroups with Genocide after Genocide after Genocide! https://www.spirittruthandmeaning.com/underlying-causes ____________________________________________________________________________ It has gotten worse since then. Washington. Post: “Hate crimes in U.S. rose to highest level in 2021, By David Nakamura March 13, 2023 at 1:32 p.m. EDT “Hate crimes in the United States rose in 2021 to the highest level since the federal government began tracking the data more than three decades ago, the FBI said Monday in a new report that also reflected a record spike in attacks targeting people of Asian descent.” MANILA – “Malacañang on Thursday expressed alarm over the latest Stop Asian American Pacific Islander (AAPI) Hate report which showed that Filipinos ranked third among nationalities that experience the most number of hate incidents in the United States (US). A total of 9,081 Asians has fallen victims to hate crimes in the US, according to the report released by Stop AAPI Hate on Aug. 12. Around 9.1 percent or 826 Filipinos are Asian hate victims in the US, the report found.” Trump’s policy of Separating children from their mothers as punishment Trump’s policy of deliberately separating children from their mothers to punish them for immigrating More than 5,500 children, including infants, were removed and hundreds have still not been reunited as of August 2022. Excerpt from Wikipedia on Trump’s Policy of separating even very young children from their mothers. “The United States family separation policy under the Trump administration was presented to the public as a "zero tolerance" approach intended to deter illegal immigration and to encourage tougher legislation. It was officially adopted across the entire US–Mexico border from April 2018 until June 2018. Under the policy, federal authorities separated children and infants from parents or guardians. More than 5,500 children, including infants, were removed and hundreds have still not been reunited as of August 2022.” If you look at the graph, the surge in school shootings began around 2015. “Though Trump had been politically active sicne 2011-2012, Trump announced his candidacy in June 2015. His campaign was initially not taken seriously by political analysts, but he quickly rose to the top of opinion polls. He became the front-runner in March 2016 and was declared the presumptive Republican nominee in May.” 36 Hours After School Shooting in January, Trump Said ‘We Have to Get Over It By Lauren Tousignant | July 15, 2024 | - “Get over it”??? America in the last three years has had 73 school shootings in 2021, 79 school shootings in 2022, and 82 school shootings in 2023.! That is obscene – but “Get over it tells you Trumps true mindset. Seven More Major Anti-Social Behaviors Emerged roughly since 2000 1. CDC: Suicide rates increased approximately 36% between 2000–2021. 2. All time high in mass shootings 2023 - 559 Mass shootings in 2023 so far 3. according to the Washington Post, hate crimes are at an all-time high in 2021 with 826 Filipinos reporting themselves as victims of hate crimes. 4. Assaults on teachers dramatically increased - not only in the US but worldwide. 5. Assaults on healthcare workers increased exponentially - also world-wide 6. epidemic (25% increase) in narcissism in western countries (Twenge, etc). 7. The Christian led ‘Antisocial No Mask Madness’ deserves special mention. Americans are 4% of the world's population. However, Americans represent 20.6% of the World's dead. Analyses of the number of unnecessary excessive deaths compared to other countries varies from 50,000 to 100,000 Preface: Why is social consciousness important? “We become what we think” as Buddha said. The materialist ideology - with an inherent bias for extreme individualism (i.e. David Hay, Virgilio Enriquez) and thus an antisocial teaching-ideology - is an unhealthy and destructive “self-fulfilling” Prophecies. “ To understand something, whether we are aware of it or not, depends on choosing a model.” Iain McGilchrist "Proper knowledge maps or mirrors the actualities of the real world." Kenneth Gergen “Models are our realities, but models are not reality” – Dr Stephen Farra Besides being a particular type of “understanding” Gergen’s “map” (vs model) also implies a “practical use” - in that maps are “supposed to guide” a person. That is in line with William James argument that “practical use” is important. (Gergen, Kenneth J. "The social constructionist movement in modern psychology." (1992)) Major Anti-Social Behaviors recently emerged since roughly 2000 1. School Shootings: “The US has had 57 times as many school shootings as the other major industrialized nations combined” (that is actually from an outdated CNN article) Recent data reveals, “There have been 413 school shootings since 1999” “More than 378,000 students have experienced gun violence at school since Columbine. Beyond the dead and wounded, children who witness the violence or cower behind locked doors to hide from it can be profoundly traumatized. (Washington Post article https://www.washingtonpost.com/education/interactive/school-shootings-database/) The federal government does not track school shootings, so The Washington Post has spent years tracking how many children in the United States have been exposed to gun violence during school hours since the Columbine High massacre in 1999. Washington Post Article: “More than 357,000 students have experienced gun violence at school since Columbine The median age of a school shooter is 16: Children, The Post also determined, are responsible for more than half the country’s school shootings — none of which would be possible if those children didn’t have access to firearms. The ranks of school shooters include a 6-year-old boy, who killed a classmate he shot on purpose, and a 15-year-old girl, who did the same to a friend for rejecting her romantic overtures. Point of order: Access to firearms is the focus of many scholars. As appoint of order, I believe gun ownership is not a divine right and there is no reason for people to own AR-15’s. That being said, in the Philippines, there have been only two school shootings (only one according to Wikipedia) – and firearms are readily available in the Philippines – so access to firearms is Not the Sole criteria. The type and category of school shootings to a large extent is very different from the USA where killing for the sake of killing appears the primary “type” in the USA. The school shootings in the Philippines appear more like political assassinations with collateral damage as it were. In the USA “targeted” shootings is a category along with “random rampage” school shootings. “Most studies identified extreme social rejection and bullying as key risk factors. Social rejection, perpetrated by peers, often included romantic rejection. Bullying took numerous forms, both verbal and physical, and was heavily characterized by actions and words meant to humiliate the victim. Other research-identified risk factors included the availability of guns and the consumption of violent media (especially violent video games, but also violent music, television shows, and films).” Still - “the 2012 shooting at an elementary school in Newtown, Connecticut, where 20-year-old Adam Lanza killed 27 people before committing suicide; shortly before the attack he had also killed his mother in their home. The shooting garnered particular attention due to the age of the victims: 20 of those killed were 6–7 years old.” - just doesn’t exist in the Philippines (school shooting, Britannica - https://www.britannica.com/topic/school-shooting) However if you look at the “meta” statistics compared to other countries, it is clear that the American culture has a problem – even considering “targeted” school shootings - “ The US has had 57 times as many school shootings as the other major industrialized nations combined” (CNN - https://edition.cnn.com/2018/05/21/us/school-shooting-us-versus-world-trnd/index.html) “Almost all the deadliest assaults were committed by White gunmen” [Yet] Black students make up 16.6% of the school population but they experience school shootings at twice that rate.” “Across all such incidents, The Post has found that at least 205 children, educators and other people have been killed, and another 464 have been injured.” Deep South has highest rate of gun deaths among major regions: Average of annual gun deaths per 100,000 people in each region from 2010-2020 Nationwide rate: 11.4 gun deaths per 100,000 people. (The Surprising Geography of Gun Violence, Politico magazine, By COLIN WOODARD 04/23/2023) – which is prime Trump follower territory. Furthermore, if you look at the chart below, the surge in school shootings in the USA appears correlated – roughly with the appearance of Trump who is a racist often spewing hate speech. In September 2016, I posted an article on FB and later sent a letter to Congressman Ruppersberger stating that Trump’s hate speech and racist rhetoric would incite people and result in an increase in hate crimes and white supremacist shootings – which did occur. There was an increase of 17% in hate crimes in both 2017 and 2018, as well as a spike in white supremacist killings internationally. It would stand to reason that the same principle would apply to school shootings as well. To me it isn’t surprising at all that the USA has more antisocial behavior when “president” Trump and the extreme right Christian leaders – by supporting Trump - model anti-social behavior. The bulk of academia condone Trump’s hate speech and racist rhetoric with their silence. Six Major Antisocial Behaviors 2. From Wikipedia: “As of 2017, studies indicated that the rate at which public mass shootings occur has tripled since 2011. Between 1982 and 2011, a mass shooting occurred roughly once every 200 days. However, between 2011 and 2014, that rate has accelerated greatly with at least one mass shooting occurring every 64 days in the United States. (Wikipedia) Besides school shootings, a number of “antisocial” behaviors have emerged recently. First the CDC study showed an increase of 36^ in the suicide rate from 2000 to 2021 – and an epidemic in narcissism in western countries of roughly 25% (Twenge, et al). 3. 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 4. Assaults on teachers; First I should say a quick thumbnail research into assaults on teachers did indicate collectivist countries (where the group is more important than the individual vs western “extreme individualism” as David Hay refers to it) had a lesser problem with school assaults: Philippines, Japan, Malaysia. Spain also had a lesser problem by all appearances for some reason. Culture does play a role. 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) 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: Abstractions and the concept of free will. Detrimental health effects of academic ideologies, abstractions, and maladaptive stereotypes – from research on Free Will Research by Kathleen Vohs and Jonathan Schooler showed that “It seems that when people stop believing they are free agents; they stop seeing themselves as blameworthy for their actions. Consequently, they act less responsibly and give in to their baser instincts. Vohs emphasized that this result is not limited to the contrived conditions of a lab experiment. “You see the same effects with people who naturally believe more or less in free will,” she said. “Further studies by Baumeister and colleagues have linked a diminished belief in free will to stress, unhappiness, and a lesser commitment to relationships. They found that when subjects were induced to believe that “all human actions follow from prior events and ultimately can be understood in terms of the movement of molecules,” those subjects came away with a lower sense of life’s meaningfulness. Early this year, other researchers published a study showing that a weaker belief in free will correlates with poor academic performance……. 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) Materialist ideology as a self-fulfilling prophecy Psychologies as Self-Fulfilling Prophecies It is true that the materialist ideology is purposeless. “We become what we think” – BuddhaSelf-fulfilling psychologies are realities - and should be considered in context of psychology theories – especially materialism and reductionism. One study: “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.’ The Materialist Worldview: Alfred Rupert Sheldrake (born 1942), an author and scientist states “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.” (p.157) (Quotes from the Science and Spiritual Practices: Transformative Experiences and Their Effects on Our Bodies, Brains, and Health, 2017 by Rupert Sheldrake) “Purposeless”, unfortunately, is true. The Boston University analysis of Social cognitive theory states that emotions and motivations are weaknesses. I had a biology PhD tell me that there is no meaning at all in life because science has demonstrated there is no perceivable purpose to the universe. That is a fallacy – same mistake Tolstoy made – equating “meaning” in his life to an ultimate purpose of creation in the universe. So, yes Sheldrake is correct: materialist ideology mandates that “humans, like all life, had evolved without purpose or guidance.” Iain McGilchrist, a British psychiatrist, scholar, philosopher and neuroscientist published the iconic 2009 book The Master and His Emissary, stated “An increasingly mechanistic, fragmented, decontextualised world, has come about, reflecting, I believe, the unopposed action of a dysfunctional left hemisphere.” In other words, McGilChrist’s research basically links materialism with the over-dominance of the left hemisphere. It would stand to reason that the academic institution and schools would play a powerful role in conveying those un-values – primarily via unconscious norms and stereotypes - consistent with Bargh's research in the unconscious processes. Christina Maimone states, "Ideology is, as Mannheim uses the term, a mode of thought that obscures the real condition of society to the group holding the thought…. Groups are simply unable to see particular facts that would undermine their conception of the world… Ideology is most strongly associated with groups that have a dominant position in society. Their ideology serves to secure their place in the social order….” "Social science becomes an increasingly complex task when one realizes that social scientists themselves are firmly embedded in a social context and subject to ideological and utopian thought. My mode of thought will determine what questions I ask, how I define concepts, and what elements of the world my social reality obscures." Materialist academics are notorious for being close-minded to the point they absolutely refuse to hear the question or discuss alternatives. Brian D Josephson, a Nobel-prize winning quantum physicist who also believes that precognition and telepathy are hypothetical real possibilities, in his article, Religion in Genes (Nature, Vol 362, April 15, 1993) stated unequivocally that “With religion, focusing on the factuality or otherwise of religious belief similarly misses the point: the significant questions in this context relate to the functions and fruitfulness of religious beliefs.” “Dawkins criticizes religion on the grounds of apparent conflicts between religious beliefs and scientifically established facts.” That is, in a nutshell, scientists are fixated on the "supernatural." Josephson unequivocally states: "Emotive attitudes to religion have, it would seem, led to the neglect of 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!" Dr Stephan Farra states that materialsits "prejudge" - which is very true. Dr Paul Wong agreed wikth my statemtn that "The system is broken!"

Jeremiah’s Prophecy = When National Death threatens (Stibitz) & Prophecy as Social Justice + prophecy as teachings (word of God), social consciousness, + Prophecy as Force

By Charles E Peck Jr • November 8, 2024
Jeremiah’s Prophecy: Old Testament Prophets = When National Death threatens & Man, not as an atom, but as a part of a social organism (Stibitz) + spiritual-religious beliefs as "social-moral order (R Reyes) Prophecy as Social Justice & prophecy as teachings (word of God),, + Prophecy as Force Preamble: Prophecy Then vs now: 1. “Bible prophecy or biblical prophecy comprises the passages of the Bible that are claimed to reflect communications from God to humans through prophets. Christians usually consider the biblical prophets to have received revelations from God.” (Wikipedia) 2. Theological prophecy is a prediction of future events that is believed to be divinely inspired and communicated to a prophet by a supernatural being. The word "prophecy" comes from the Greek word prophēteia, which means "gift of interpreting the will of God". The “Supernatural Swindle”: The word “supernatural” appears three times in the Gospels – not once was the word used by Jesus Christ. The word “supernatural” is a materialist term which has no definition and conveys a meaning entirely different form the gospels such as magic, powers, crystal ball prediction. Etc. Brief synopsis of how Christ portrays the Holy Spirit: The synoptic Gospels, generally have less to say about the Holy Spirit than John. The Gospel of Mark has the least to say mentioning the Holy spirit only six times. Like all the Gospels, Mark highlights baptism and especially the baptism of Jesus. In fact, that is the highlight of Mark’s writing about the Holy spirit – that the work of Christ is superior and better precisely because he baptizes in the Holy Spirit, not just water. Quick examples: Revelation (luke2: 26), guided (Luke 2:27), baptize (3 including Luke 3: 27), heal the broken hearted (luke4:18), recovering sight (Like 4:18), teach (Like 12:11-12), empower (Luke 24:49) wait on (Luke 24:49) Baptism (John 3: 5), free like the wind (John 3: 8). Alive (John 6: 63), living water (John7:37-39). Comforter (“intercessor, consoler, advocate”) (John 14: 16). Unseen, unknown, foreign to the world (John 14: 17). Divine Comforter (John 14 v.18). see Jesus (14: 19). resurrection life Jesus lives (John 14: 19). resurrection life Jesus lives (John 14: 19) Comforter (John 15: 26). He is the Spirit of truth (John 15: 26). We are to “wait” until we receive Him (v.49). For perspective one study revealed while religiosity has declined substantially among young people in England, there has been an increase in beliefs of life after death. Irish Prophecy vs Oracle of Delphi Cultural Differences Relative to Spirituality and Prophecy AS Caroline Francis Richardson observes in her article “The Use of Prophecy in the Irish tales of the Heroic Cycle,” Irish/Celtic Prophecy was/is quite different and distinct from other forms of prophecy, and so would likely have a distinct genetic component as well (for the record) . Irish prophecy bore no resemblance to ancient Greek Prophecy and its fascination with Oracles, such as the Oracle of Delphi. Caroline Richardson emphasizes that in contrast to Irish tradition which had no priest or hierarchal organization, in contrast to ancient Greek religion which consisted of “An organized body of priests interpreted the oracles of Zeus and Apollo and were able, therefore, to color the policies of the nation and to influence the character of the whole people as well as individuals.” (p.394) Furthermore, Irish Prophecy bore no resemblance to the focus on social prophecy of justice and covenants, of Old Testament prophets who frequently promised the wrath of God for injustices and idolatry. Caroline Richardson summarizes Irish/Celtic prophecy in these terms: “Prophecy is not the possession of a single group of persons; it has no local habitation; it has no influence on the policies of the nation, or on individuals; it is not an integral part of the plot of the stories. And in these tales the plot’s the thing, not often a finished plot, but something definite does take place; men and women, and the Twatha de Danaan act!” (p.395) Caroline Francis Richardson observes in her article “The Use of Prophecy in the Irish tales of the Heroic Cycle,” The Sewanee Review, Oct, 1913, Vol 21. No 4 (Oct, 1913, pp 385-396) It appears readily apparent that the concept of crystal ball perception originated from Greek culture and specifically the Oracle of Delphi model. As appoint of informaiton, the original Hebrew word (yada) for knowledge had an “up close and personal” context to it – especially in context of Yahweh. Christianity assimilated Greek philosophy and that factor appears to have changed the orientation of Christians. Corinthians (Gifts) make a distinction between wisdom and knowledge for instance. Preface: THE prophets dealt with man, not as an atom, but as a part of a social organism, a living member of a living body. As Spanish Philosopher Ortega Gasset – I am “me” and my circumstances. Prophets would likely be no different! THE prophets dealt with man, not as an atom, but as a part of a social organism, a living member of a living body. To heal this body when diseased (Isa. I:6), to warn it against coming dissolution, and to bring it back to the paths which lead to perfection in God, was their great and only mission (Jer. 6: 6). Hence, they were always the more numerous when national death threatened. Just before the fall of Samaria and the fall of Jerusalem we find them working in the greatest number and with the greatest energy. (THE OLD TESTAMENT PROPHETS AS SOCIAL REFORMERS. By REV. GEO. STIBITZ,) Jeremiah and Judah: The southern kingdom of Judah fell during Jeremiah's prophetic ministry (586 BC), having been threatened for many years by outside powers—first Assyria and Egypt and then by their eventual conquerors, Babylon. Jeremiah found himself addressing a nation hurtling headlong toward judgment from God. Modern perspective: As a point of information I would emphasize that the 9/11 event - according to a number of “expert accounts” - generated a large number of documented precognition experiences. Research for perspective: “The tragic events of 9/11 brought a flurry of cases to the attention of parapsychology labs. The cases ranged from dramatic dreams of airplanes crashing or exploding to the more frequent examples of unusual departures from normal routines that ended up saving someone’s life.” (Encounters at the Frontiers of Time: Questions Raised by Anomalous Human Experiences Richard S. Broughton) Historically, this is unheard of – unprecedented – there are no documented historical foresight – precognitive experiences of terrorism – zero. There are like eight documented warnings – foresights of assassinations – but none of terrorism. The implication is that something has changed in human consciousness. “An increasingly mechanistic, fragmented, decontextualised world,… has come about, reflecting, I believe, the unopposed action of a dysfunctional left hemisphere.” — Iain McGilchrist Historical Social Consciousness & Social-Moral Order “Man, not as an atom, but as a part of a social organism, a living member of a living body” Spiritual-religious beliefs as social consciousness and social-moral order Social perception-consciousness is social order: Ramon Reyes highlights the unifying aspect of spirituality in prehistoric Philippine societies and early human societies: “In sum, social and moral order encompasses the living the dead the deities and the spirits.” That is the spiritual and religious beliefs of early human societies created and maintained a social consciousness – a social-moral order. You can see in the mythology of Zeus that the same principle applies. Zeus epitomized law and order, wisdom, hospitality and oaths – all prosocial values. Ramon Reyes research supports Durkheim’s argument: “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 prehistoric Filipino world-view, an anthropologist says,. . . “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.” Myths as symbolic maps of social consciousness Ancient Greek spiritual beliefs – particularly Zeus – as a social consciousness and social-moral order. Zeus as a symbol was “The founder of kingly power, of law and of order, whence Dice, Themis and Nemesis are his assistants. For the same reason he protects the assembly of the people (agoraios), the meetings of the council (boulaios), and as he presides over the whole state, so also over every house and family. He also watched over the sanctity of the oath (horkios), the law of hospitality (xenios), and protected suppliants. He avenged those who were wronged, and punished those who had committed a crime, for he watched the doings and sufferings of all men.” 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.” Paloutzian and Park (p. 12) 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.” Preface: 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. The term "holy spirit" appears three times in the Hebrew Bible: Psalm 51 refers to "Your holy spirit" (ruach kodshecha) [3] and Isaiah refers twice to "His holy spirit" (ruach kodsho).[4] The term ruach haqodesh is found frequently in talmudic and midrashic literature. In some cases, it signifies prophetic inspiration, while in others it is used as a hypostatization or a metonym for God. The rabbinical understanding of the Holy Spirit has a certain degree of personification, but it remains, "a quality belonging to God, one of his attributes".[8] The idea of God as a duality or trinity is considered With the death of the last three prophets (Haggai, Zechariah, and Malachi), the Holy Spirit ceased to manifest itself in Israel, and only the Bat Kol remained available to the sages The Holy Spirit of Christ The synoptic Gospels, generally have less to say about the Holy Spirit than the gospel of John. The Gospel of Mark has the least to say and mentions the Holy spirit only six times. Like all the Gospels, Mark highlights baptism by the spirit as the hallmark of Jesus. In fact, that is the highlight of Mark’s writing about the Holy spirit – that the work of Christ is superior and better precisely because he baptizes in the Holy Spirit, not just water. Luke mirrors what Mark says in Chapter 24 verse 49: The “promise of the Father” is the baptism of the Holy Spirit.” 1 John 2:27 says "the anointing which you have received of him abides in you" (1 John 2:27). The metaphor for “baptism with the Holy Spirit” became in “Christianity” a pivotal aspect of “Christ.” The metaphor takes the idea of purification of the human body through baptism with water and extends it to purification of the human spirit by baptism in the Holy Spirit. This essay on Jeremiah centers on the frequent focus in Christian theology on social consciousness (i.e. covenant) and social activism - as in justice, etc. I add – of course – that the Holy Spirit as an important aspect of prophecy. I point out that viewing prophecy solely and entirely as a prediction diminishes the true nature of prophecy - and social consciousness as force George Barton; How the Babylonian Exile and Jeremiah influenced Jewish thinking and theology: “The influence of the Babylonian exile is discernible in three great realms of life: (I) in the apprehension of religious truth; (2) in the outward organization of the religious life; and (3) in the standards of public morals. We shall endeavor briefly to treat each of these points, but before doing so a few words are necessary with reference to the nature of the exile it." (INFLUENCE OF THE BABYLONIAN EXILE ON THE RELIGION OF ISRAEL, PROFESSOR GEORGE A. BARTON, PH.D.) The Potter's House: Jeremiah’s Potter’s House Prophecy -Historical Situation Sense, & Shaping Social-Collective Consciousness Jeremiah talks about the compulsion and coercion he felt that compelled him to speak and act: “If I say, “I will not mention him (God), or speak any more in his name, there is in my heart as it were a burning fire shut up in my bones, and I am weary with holding it in, and I cannot.” (Jeremiah 20:9) In Jeremiah’s prophecy deep seated emotions were involved and presumably social instincts as well. In spite of persecution, Jeremiah persists in his behaviors. Yet, Jeremiah seems to believe that God would not put him through what he went through, and questions why he is, in fact, being subjected to persecution. Jeremiah complains that God has deceived him and because of that “I am in derision daily, everyone mocketh me” (Jeremiah 20: 7) Jeremiah: “18 This is the word that came to Jeremiah from the Lord: 2 “Go down to the potter’s house, and there I will give you my message.” 3 So I went down to the potter’s house, and I saw him working at the wheel. 4 But the pot he was shaping from the clay was marred in his hands; so, the potter formed it into another pot, shaping it as seemed best to him. 5 Then the word of the Lord came to me. 6 He said, “Can I not do with you, Israel, as this potter does?” declares the Lord. “Like clay in the hand of the potter, so are you in my hand, Israel. 7 If at any time I announce that a nation or kingdom is to be uprooted, torn down and destroyed, 8 and if that nation I warned repents of its evil, then I will relent and not inflict on it the disaster I had planned. 9 And if at another time I announce that a nation or kingdom is to be built up and planted, 10 and if it does evil in my sight and does not obey me, then I will reconsider the good I had intended to do for it.” New Paradigm & Model: Horse Drawing a Cart with Goods in it! If one steps back and looks at prophecy in a larger sense – especially in terms of historical cycles and purposes, it seems clear that, in the end, what prophecy has often historically accomplished is to produce significant influences on the way some people look at the world and clearly affected the social and spiritual consciousness of many religious people. That is, prophecy shapes human consciousness. I would argue that an analogy could be made between a horse drawing a cart with goods in it and prophecy. There are three parts or aspects that are addressed – the horse-energizer, the cart or the narrative, and the goods or the message or Word of God. Horse-Cart-Goods Paradigm In this analogy, the horse would be the prophecy-prediction which energizes the prophecy. Donald Kalsched, a Jungian scholar, observation about archetypes, which in a general way are viewed as attitudinal or behavioral predispositions in the unconscious of the human mind, that "Archetypal energy is rooted deep in the unconscious and it is ‘archaic’, primitive, and also ‘typical’. Archetypal energies and affects are not easily assimilated by the conscious mind. They can be luminous or dark, angelic or demonic, but because they exist in raw, unmediated form they tend to be over-powering." Nancy Furlotti echoes that statement when she says, " Affect emerges from archetypes, which are the a priori ordering principles of nature, the world, and the psyche. When an archetype is activated, energy is put in motion that does not adhere to the laws of causality, or time and space." (Tracing a Red Thread: Synchronicity and Jung’s Red Book:(2010), Psychological Perspectives, 53:4, 455-478) Beliefs and ideas are very real and incredibly powerful and as both James and Jung observe, religious symbolism is often supercharged by emotional energy. The idea of spirit and prophecy as energy and force is very real, especially in light of a collective consciousness. The second aspect or characteristic of prophecy would be the narrative of the prophet which served as the cart to carry the goods – or message of the prophecy. Every book of prophecy and every prophet tells a story and presents a narrative. As one psychologist observed, narratives are the oldest the oldest and most ancient form of knowledge, dating back without question to millions for years ago when the human species first discovered fire and gathered around, which of course led to storytelling. Narrative psychology only first emerged in the 1970’s one concept which the narrative psychologist Dan P. McAdams, developed is the idea of narratives employed as life story models which shaped identity and developed personality into sophisticated structures. The story of the prophet’s life and endeavors, in this case, served as narratives or stories which served to shape spiritual and religious thinking as well as put form to cultural conflicts. Like myths the prophetic narratives served as a vehicle to convey spiritual realities and truths – which of course were the “goods” carried by the cart. The Potter's House: Jeremiah’s Potter’s House Prophecy - Historical Situation Sense, & Shaping Social-Collective Consciousness Jeremiah talks about the compulsion and coercion he felt that compelled him to speak and act: “If I say, “I will not mention him (God), or speak any more in his name, there is in my heart as it were a burning fire shut up in my bones, and I am weary with holding it in, and I cannot.” (Jeremiah 20:9) In Jeremiah’s prophecy deep seated emotions were involved and presumably social instincts as well. In spite of persecution, Jeremiah persists in his behaviors. Yet, Jeremiah seems to believe that God would not put him through what he went through, and questions why he is, in fact, being subjected to persecution. Jeremiah complains that God has deceived him and because of that “I am in derision daily, everyone mocketh me” (Jeremiah 20: 7) Jeremiah: “18 This is the word that came to Jeremiah from the Lord: 2 “Go down to the potter’s house, and there I will give you my message.” 3 So I went down to the potter’s house, and I saw him working at the wheel. 4 But the pot he was shaping from the clay was marred in his hands; so, the potter formed it into another pot, shaping it as seemed best to him. 5 Then the word of the Lord came to me. 6 He said, “Can I not do with you, Israel, as this potter does?” declares the Lord. “Like clay in the hand of the potter, so are you in my hand, Israel. 7 If at any time I announce that a nation or kingdom is to be uprooted, torn down and destroyed, 8 and if that nation I warned repents of its evil, then I will relent and not inflict on it the disaster I had planned. 9 And if at another time I announce that a nation or kingdom is to be built up and planted, 10 and if it does evil in my sight and does not obey me, then I will reconsider the good I had intended to do for it.” What Jeremiah presents here is a vision of powerful forces (God) which will change and shape the Jewish people and faith. From a certain perspective, as I will show later, Jeremiah’s Potter’s House Prophecy – this vision of huge forces (God) that would affect and shape the Jewish nation turned out to be one of his more fruitful prophecies. For perspective I would highlight the fact that, If one steps back and looks at prophecy in a larger sense, especially in terms of historical cycles and purposes, in general, it appears that – from a distance - what prophecy has often “historically” achieved and accomplished is to produce significant influences on peoples’ world views and in Judaism and Christianity shaped the social and spiritual consciousness of many religious people. That is, prophecy shapes human consciousness. I would argue that an analogy could be made between a horse drawing a cart with goods in it and prophecy. There are three parts or aspects that are addressed – the horse-energizer, the cart or the narrative, and the goods or the message or Word of God. Prophecy as Social Consciousness George Barton, PhD: “Disaster and sorrow compel either a soul or a nation to seek anew the foundations of life. Times of sorrow are accordingly times of religious growth. The Babylonian exile was no exception. Indeed, the influence of this exile upon the religion of Israel was enormous. This was in part due to the fact that the exile was the external event necessary to crystallize the results of prophetic influences which had been at work for a long time, but it was also in part due to the deepening and clarifying of religious perception which disaster and sorrow bring.” George Barton explains: “The influence of the Babylonian exile is discernible in three great realms of life: (I) in the apprehension of religious truth; (2) in the outward organization of the religious life; and (3) in the standards of public morals. We shall endeavor briefly to treat each of these points, but before doing so a few words are necessary with reference to the nature of the exile it." (INFLUENCE OF THE BABYLONIAN EXILE ON THE RELIGION OF ISRAEL, PROFESSOR GEORGE A. BARTON, PH.D.) So, here Barton, who echoes a number of scholars clearly, and clearly states that Jeremiah's prophecy - combined with the suffering and pain of the Exile, did beneficially change the theology and worldview of Judaism. A very salient point From Jeremiah’s description of the drive – and compulsion - that drove him to speak the Word of God, it would seem readily apparent that deep seated emotions and powerful spiritual instincts were at work. So, one could conclude that foresight, and prophecy, to some extent could be viewed in terms of a group related instinct, and the Word of God seems to be an expression of a social instinct as well since it promotes the concepts of justice, the needs of the oppressed and weak, as well as righteousness. Jeremiah is the perfect illustration of how prophecy changed human consciousness. Conclusions about Jeremiah I must say, in my view, Jeremiah did Exactly what he was supposed to do. He provided leadership and guidance. And provided a framework of what would occur in the future. To quibble over the fact that Jeremiah didn’t get the precise number of years down on the Exile would be, in my mind like criticizing Jeremiah for having his shoes untied. To my knowledge no one has ever predicted the exact date of an event, except perhaps for the assassination of Caesar, about which there is some historical debate. As the Biblical scholar, Thompson observed, “if we regard it [the number seventy] as a symbol for “many” (Judg. 1:7; 8:14; 1 Sam. 6:19; 2 Sam. 24:15; Ps. 90:10; etc.), it will serve the purpose which Jeremiah probably intended.” (p.514) 58 years translates to me as a "long time" and Jeremiah was correct - it was a long time. What impresses me was that Jeremiah not only knew that the Exile wouldn't end anytime soon but he stood up and "challenged" the false prophets. My argument is that prophecy is a narrative and that in this particular prophecy, Jeremiah created a narrative that, in the end, worked very well in shaping consciousness and the future. In my view Jeremiah got the job done – very well actually. The way you look at things is the most powerful force in shaping your life. Irish poet theologian John O’Donohue 1. "Few people have the imagination for reality!" - Goethe Johann Wolfgang (von) Goethe (1749 - 1832), German poet, playwright, novelist, scientist, and statesman, seems to accurately prophecy the scientific revolution of quantum mechanics and quantum entanglement (in which the “spin” of subatomic particles is synchronized – at speeds faster than the speed of light – 2. Niels Bohr, a Danish physicist and pioneer in quantum physics stated that "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." - That would suggest that a re-evaluation of our understanding of the world, the universe, and, of course – the Truth – is required – a necessity universe. 3. The future caused the past. Professor Truscott Professor Truscott concluded that the experiment showed that; “A future event causes the photon to decide its past.” (Experiment confirms quantum theory weirdness Science Daily, May 27, 2015 Australian National University) 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. Physicists have conducted John Wheeler's delayed-choice thought experiment, which involves a moving object that is given the choice to act like a particle or a wave. The group reversed Wheeler's original experiment, and used helium atoms scattered by light. If one chooses to believe that the atom really did take a particular path or paths then one has to accept that a future measurement is affecting the atom's past, said Truscott. .... So, what form it would take after passing through the first grate depended on whether the second grate was put in place afterward. Therefore, whether it continued as a particle or changed into a wave wasn't decided until a future event had already taken place. Time went backwards. Cause and effect appear to be reversed. The future caused the past. The arrow of time seemed to work in reverse. 4. Stephen Hawking: Einstein and Time Travel “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. Preamble to “Prophecy”: Definition of prophecy by Marriam-Webster For perspective – there are diverse and conflicting views of prophecy – and the situation appears very hard to resolve in that the accepted definition of prophecy excludes a common theological understanding. 1: an inspired utterance of a prophet 2: the function or vocation of a prophet (specifically: the inspired declaration of divine will and purpose) 3: a prediction of something to come (4:) To this definition of prophecy, prophecy as activism and promotion of social justice needs to be added – being a common and very relevant theme of Christian leaders and theologians My argument is that “prophecy” is in part a force of the Holy Spirit – or from psychological viewpoint, a force in the social-collective consciousness. Social Consciousness is Social Order: Perspective in Prophecy: Congregation & Social Consciousness 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) 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.” Much of human consciousness is about ideals – about right and wrong. As Hume observed centuries ago there is a distinct difference between the “ought” and the “Is” – and right and wrong is beyond scientific inquiry. Centuries later Einstein confirmed that fact, as well. Jung pointed out that symbols – in and of themselves – are outside cognitive processes. As Dr Stephen Farra observes, ‘Our models are our reality but models are Not reality. THE OLD TESTAMENT PROPHETS AS SOCIAL REFORMERS. By REV. GEO. STIBITZ, Philadelphia, Pa. 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. p.26 The true prophets exposed the false (Isa. 9: I5), and showed them to be self-indulgent, cowardly, venal, crying a false peace (Isa. 56: I -2; Mic. 3:5, II); but to the true prophets alone remained the thankless task of telling an unpleasant truth to a people that loved to have its ears tickled (Mic. 3:8-I I). As for the virtues demanded, the opposite of the foregoing sins is not only in every case implied, but manifoldly expressed. Without going into detail, it is sufficient to call attention to the fundamental virtues of justice, mercy, and humility demanded by Micah (6:8): "What does the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God ?" and by Amos (5:24): "Let judgment roll down as waters and righteousness as a mighty stream." 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). Universal peace shall reign supreme (Isa. II:6-o1), every vile person shall be known by his right name (Isa. 32:5; and cf. 26: I-Io; chaps. 56-66). As to the home of this ideal kingdom of the prophets (and may we say of the Bible as a whole?), it is a land. It is this earth, and that not so radically different from what it now physically is as we sometimes think. Remove sin and its wide spread consequences, and who knows how far even this material world would be changed for the better? (Cf. Isa. I I: I-IO; Rom. 8: 8-25; Rev. 21:1-5.) p.27 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, but insist on genuine Jehovah religion as the only root and cause of such fruits…..If now we ask what remedy the prophets suggest for social evils, we find the answer to be a true and living faith in God which works by love toward one's fellow-man.” That would – on the face of it appear to advocate a type of social consciousness p.28 We have then here writers as early as eight hundred to a thousand years before Christ unanimously demanding as the purifying and plastic power of society the true and unselfish devotion of man to the supreme God, first; and, second, to his fellow-man…. Prophecy as Social Justice: “Social Justice and the Prophets” by Walter J. Houston: Excerpt from Walter Houston’s article which focuses on social justice as a vital aspect of prophecy “Let justice roll down like waters!” (Amos 5:24). Magnificent words, but what do they mean? What the prophet Amos means by them you can work out from the injustices that he attacks. The people he denounces take their own cut from the hard work of poor people (Amos 5:11), treat them with contempt, and take bribes. When they sell wheat, they rig the scales and the currency (Amos 8:5). It is always poor people who are their victims. These ruthless exploiters are nameless, but they plainly have wealth and power. Their home is Samaria, the capital of the eighth-century B.C.E. kingdom of Israel (Amos 3:9, Amos 4:1, Amos 6:1). Amos shows God demanding justice from them rather than worship: “I hate, I despise your festivals…But let justice roll down like waters, and righteousness like a mighty stream” (Amos 5:21-24). Walter J. Houston, "Social Justice and the Prophets", n.p. [cited 20 Apr 2022]. Online: https://www.bibleodyssey.org:443/en/passages/related-articles/social-justice-and-the-prophets The question that I raise here is this: Is viewing prophecy as prediction gutting a pivotal characteristic of prophecy as promoting social justice and influencing social consciousness and culture. That is, which do you think would be more important to God: The accuracy of prediction or social justice? I mean if God wanted to make predictions God could have hired a stenographer. It would seem readily apparent that “community” and “social consciousness” are pivotal to prophecy New Paradigm for Prophecy: Prophet Jeremiah & his Seventy Year Exile Prophecy Does God Put Prophets on the World "Solely and Entirely" to Make Predictions? Prophecy - Introduction While I am not a religious scholar, the only writing about the function of prophecy as a topic in and of itself would be Spinoza’s argument that prophets like Moses are “Exemplars,” which are defined as “a person or thing serving as a typical example or excellent model.” My argument is that prophecy is both a message and a narrative or story. Further it would seem rather evident that between the message and the narrative prophecies shape human consciousness which in turn shapes the future as it were since how we think and act would largely determine the future. Of course, in any good story a hero or exemplar is essential. The Prophet Jeremiah The Prophet Jeremiah (“Jeremiah” means Yahweh establishes) lived in Judah, the southern kingdom of Judah roughly from 627-586 B.C. Jeremiah dates the beginning of his ministry (627 B.C.) when he had his vision of the almond branch and the tipping cauldron which conveyed the message of a threat from the “foe from the north!” An interesting comment about Jeremiah’s first prophecy would be that there is a play of words of the Hebrew word for almond which has its roots in the Hebrew word for “watching” and Jeremiah’s comment that God was “watching.” Another important nuance of the first prophecy is that Jeremiah speaks about God asking Jeremiah what he saw – which has an entirely different meaning from a ‘prophet coming down from the mountain and making “proclamations or pronouncements.” Jeremiah is often called the Weeping Prophet because he lived through witnessed the destruction of Jerusalem and the Temple. Jeremiah The Fighter Because Jeremiah’s message was so critical of the Jewish people and his country of Judah, Jeremiah aroused some bitter resentment and animosity against him, and there was even a plot to kill him – in which even his family appeared to have a role. “His unpopularity grew, and brought upon him jeering, ostracism, and cursing (15:10-11, 17; 17:15; 20:7).” (p. 101 book of jer) Often, Jeremiah cried out for justice against these people who were hurting him and hindering his mission. In the end, he was very bitter, and after the widespread destruction of Judah (confirmed by archaeologists), he was taken forcibly to Egypt to escape the wrath of the Jewish “Super-Patriots” who wanted revenge for Jeremiah having spoken out against the Jewish leaders. Without question, the Prophet Jeremiah is that he was a fighter. In a public “prophetic display” Jeremiah broke a pottery vessel at Jerusalem’s gate of shards to symbolize how the Jewish people would be broken by God the same as Jeremiah broke the pottery vessel. In another public “prophetic display” Jeremiah revealed his prophecies condemning Jewish practices of worshipping idols in his “Temple Sermon.” For prophesying, Jeremiah was publicly humiliated by the head priest, put on public trial after his Temple Sermon, and just before the fall of Jerusalem to the Babylonians, thrown into a pit in a dungeon and left to die. It is crucial to understand the prophecy of Jeremiah that Jeremiah’s “message” changed (which also changed the “narrative”) from one of Jews incurring God’s wrath because of their faithlessness in turning away from the Ways of God and worshiping idols, to a message of reconciliation and hope. Here is Jeremiah 32:36-37: 36 "You are saying about this city, 'By the sword, famine and plague it will be handed over to the king of Babylon'; but this is what the LORD, the God of Israel, says: 37 I will surely gather them from all the lands where I banish them in my furious anger and great wrath; I will bring them back to this place and let them live in safety. The Prophecy of the Seventy Year Exile It should be noted that the first Babylonian attack and deportation happened in 597 B.C. In an effort to convince the people of Judah that Babylon was now their new master, they began a process of forcing key residents into exile, as early as 605 B.C. More deportations took place in later years, culminating with the wholesale destruction of Jerusalem and the Temple in 586 B.C. Jeremiah spoke twice about the length of time the deported Jews would remain in exile. The first reference is in Jeremiah 25:11 which appears to be a part of a summary (Jeremiah 25:1-14) Jeremiah 25:13 reads: “And this whole land shall be a desolation and a waste, and these nations will serve the king of Babylon for seventy years.” As I mentioned before, archaeologists’ excavations have demonstrated that during that particular historical period, numerous cities in Judah were in fact destroyed and there was widespread destruction. The Jewish captivity ended in 539 BC, when Cyrus, a leader of Persians and Medes, conquered Babylon and brought an end to its empire. Cyrus then gave the captive Jews the freedom to return to their homeland. John A. Thompson, the Australian Old Testament scholar and biblical archaeologist, observed in his voluminous book about Jeremiah, that different scholars calculate the number of years of the historical exile in different ways. For instance, one method of calculation takes the number of years in between the fall of the Assyrian capital in 612 B. C. to the fall of Babylon in 539 B. C. which comes to seventy-three. That is really close to the seventy years as prophesied by Jeremiah – though as Thompson points out, not “exact.” (p.514) However, on the face of it, the Exile itself should be the gauge since Jeremiah is addressing the Jews in his prophecy and so any analysis should be directed at the situation of the Jews and not the Assyrians or Babylonians. For the Jews, the exile went from the first defeat of Judah with the capture of Jerusalem and the deportation of a substantial number of important Jewish leaders and artisans in 597 B. C. to the edict liberating the Jews issued by Cyrus in 538 - which gives one a sum of 59 years. To understand the message and the narrative of Jeremiah’s prophecy it is crucial to grasp that at the beginning of the Exile, the “false prophets” were prophesying that the exiled Jews that their redemption was around the corner, and that very soon they would be returning home. I’m sure, since Jeremiah would have known they were dead wrong would have incensed Jeremiah – especially since it would produce bad fruit as it were. That would appear to be really bad psychology – telling people something will happen soon and then that not happening could be pretty destructive to the morale of the people. So, Jeremiah took a stance and made a stand and prophesied that the Jews would return to their homeland in seventy years. Jeremiah’s message to the Exiled Jews was, essentially to ‘settle down in that redemption would be long in coming – but that redemption – and reconciliation would indeed take place.’ Postscript: A Crossroads – A Contemporary Historical Perspective When National (Cultural – Way of Life) Death Threatens “An increasingly mechanistic, fragmented, decontextualised world,… has come about, reflecting, I believe, the unopposed action of a dysfunctional left hemisphere.” — Iain McGilchrist Preface: As a point of information I would emphasize that the 9/11 event - according to a number of “expert accounts” - generated a large number of documented precognition experiences. Research for perspective: “The tragic events of 9/11 brought a flurry of cases to the attention of parapsychology labs. The cases ranged from dramatic dreams of airplanes crashing or exploding to the more frequent examples of unusual departures from normal routines that ended up saving someone’s life.” (Encounters at the Frontiers of Time: Questions Raised by Anomalous Human Experiences Richard S. Broughton) Historically, this is unheard of – unprecedented – there are no documented historical foresight – precognitive experiences of terrorism – zero. There are like eight documented warnings – foresights of assassinations – but none of terrorism. The implication is that something has changed in human consciousness. I have done extensive studies of prophetic and psychic literature. I have studied the oracle of Delphi, the Old Testament, as well as Nostradamus. Much of the Oracle of Delphi and Nostradamus prophecies and predictions are ambiguous making them subject to varying interpretations. The number of straightforward ‘predictions’ is extremely limited and perhaps number as many as a dozen. I did go through Nostradamus 900 plus quatrains and using some common sense ‘rules’ found only a handful which actually predicted a specific action accompanied by one or two specific details. Now, while there are a number of somewhat amazing prophecies in the Old Testament, such as Joseph’s interpretations of dreams, much of Old Testament prophecies, in a sense, lack some specific details. Tim Callahan points out that Ezekiel’s prophecy of the fall and utter destruction of Tyre by the Babylonians did not happen in history exactly as written in Ezekiel’s prophecy The Babylonians did not actually capture Tyre and it didn’t actually fall until Alexander the Great came along. The bottom line is that when one does a comparison of all the predictions-prophecies of the last two thousand years before WWI with what has occurred since WWI the comparison is day and night. First, while Jeane Dixon is really an undocumented psychic, she did have the two predictions ‘verified’ by her biographer, which because they are, in my view, statistically significant because they are unusual. Edgar Cayce di demonstrate the first documented “nonlocal perception” or remote viewing as Stephen Schwartz points out. IN all things, one has to separate the wheat from the chaff. That would be especially true of Edgar Cayce. When Edgar Cayce made predictions to make predictions, he had a high rate of failure – same as Jeane Dixon and Nostradamus. When Cayce gave readings for U.S. armed forces personnel – he did pretty well on questions of when the War (World War II) would end. Edgar Cayce also had eight documented cures (out of roughly 100 cases) of epileptics – which was unheard of in that day and age with no medication. Then there is Theresa Caputo, the Long Island Medium, is a contemporary psychic-medium on TV who contacts the spirits of departed loved ones and in doing so helps her subjects gain closure and comfort. Most often the subjects of her demonstrations thank her profusely and profoundly because of the sense of closure and relief they have gained. if you assign the chance occurrence of each of Theresa Caputo's verbalizations of transcendental information that she 'received - which would by all appearances could only seem to come from the subject's departed loved one, of happening, as 1 in 10, then only ten pieces of information from the 'departed loved one' would result in overall chances of happening of one in ten billion. People get caught up in the abstractions. A friend of my sister went to one of Caputo’s demonstrations and ended up thinking she was totally a hoax because she made mistakes. I encounter the maladaptive stereotype that psychics have to be “absolutely perfect” quite often. People make mistakes – that is what people do. On top of that, there is remote viewing. Wikipedia sates, “Remote viewing (RV) is the practice of seeking impressions about a distant or unseen subject, purportedly sensing with the mind.[1] Typically a remote viewer is expected to give information about an object, event, person or location that is hidden from physical view and separated at some distance.[2]” Experiments have been conducted by Physicists Russell Targ, Harold Puthoff, as well as Stephen Schwartz. In the U.S. there are hundreds of thousands of followers of remote viewing – many of whom state they have had remote viewing experiences themselves. Then there are miscellaneous documented experiences like an artist who drew three clairvoyant pictures on Dr. Phil. Apples to Apples In this analysis the prerequisite is to compare apples to apples (regardless as to the question so whether psi is or not) – nothing more. When one compares successful documented spiritual-psychic experiences now and in the past one hundred years – comparison to the prior two thousand years of documented spiritual -psychic experiences there is No Comparison – it is a very stark picture of very dark black to a very white white. As far as prophecies the Old Testament is rather reliable. Also, at the Oracle of Delphi – and intellectual center there were numerous historians so their record could be viewed as rather reliable as well. The world has been turned upside down and inside out - There is a consensus among scientists that the human species is still evolving and adapting. In the past 300 years there have been radical and dramatic scientific, technological, socioeconomic, social, and political revolutions. The environment has changed: The social psychologist Gergen wrote a book called the “Saturated Self” which expounds on all the changes. In the 1900’s the automobile revolutionized mobility. Radio and TV increased communication and content of communication. Then there are the Blackberry’s, Face Book; U-tube, Twitter, internet, email, texting, etc. that has in the very recent past increased the number of people we communicate with and the type of communication (more anonymous mostly without person to person interaction. Everything about communication with others has drastically changed. I would believe it would be reasonable to figure that greatly increased human to human interactions will dramatically alter peoples’ behavior patterns – and likely not for the better. One scientist states that the number of people that the human brain is capable of handling is about 40 or 50. There are too many choices, too many role models – society has become in a sense – just too much for the human mind, which is why Gergen titles his book, “The Saturated Self”. If society is too much one might expect more erratic behavior. 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!” New Approach: Practical-Creative Spirituality vs "Spirituality is Unreal! “We do not ask life what the meaning of life is. Life asks us, what is the meaning of your life. And life demands our answer.” Viktor Frankl: 1. W R Miller, C E Thoresen “A philosophical basis for this perspective is materialism, the belief that there is nothing to study because spirituality is intangible and beyond the senses.” 2. Peer reviewed 2018 critique, endorsed by 4 psychologists - ie Dr H Koenig - refutes the materialist maxim - identifying it as the Definist Fallacy (loaded terms). Explanation: If you take the concept of "death" - which is "intangible and beyond the senses” then "Death must be a figment of your imagination" 3.+Allport's Fallacy (soc psych 1927) "There is no psychology of groups" = disconnected abstraction w/ "patriotism"- an obvious refutation + rock concerts, protests... “Concepts create idols; only wonder comprehends anything. People kill one another over idols. Wonder makes us fall to our knees!" St Gregory of Nyssa It is apparent spirituality is entangled in abstractions: powers, supernatural-unreal, magic, crystal ball, etc. Dr S. Farra “Good short paper: A lack of belief in "free will" routinely leads to a sense of meaninglessness. despair, and unethical personal behavior. Our paradigms are our way of addressing Reality, but they are Not Reality. As C Peck, Jr. suggests, we are getting lost in our own abstractions!” Basics 1. McGilChrist, M Sherif, Kant state "real world context" is vital- People are the only source of real world context for spiritual-religious beleifs. 2. K Gergen: "Proper knowledge maps or mirrors the actualities of the real world!!" - “To understand something, whether we are aware of it or not, depends on choosing a model!" I McGilChrist Aristotelian Scientific Method 1. Gather Facts 2. Categorize Data 3. Analyze Information 4. Draw Conclusions New pragmatic creative approach “Spirituality is a natural human predisposition! It is more primal than institutional religion and concerns a person’s sense of connectedness with self, others, and world!” K. Bishop, B Hyde - A Killin:"The oldest known musical instruments [date] from 40,000 years ago….” 1. Musical Spiritual - Social Self: "Music is a fundamental part of our evolution – and functional because it facilitates “human contact” and out “social self!” - J Schulkin, G Raglan ; 'musicality' is a property of communities rather than of individuals” I Cross 2. Spirituality & Compassion: Saslow "Spirituality was especially associated with having a spiritual identity, having had transcendent experiences, and tending to pray…….spiritual participants… tend to feel compassion …. link between spirituality and higher compassion…” & Sprecher + Fehr: correlation between spirituality and compassion & V Frankl’s principle: “human beings have a spiritual core with an innate need for meaning…." 3. Spiritual Healing in Grieving: Easterling: “... individuals do seem to cope better if they can "actualize" their spiritual experiences in times of crisis & J Parker 4. Relational spirituality - spiritual self: “Hay and Nye: spirituality involves a deep-down awareness of one’s relationship with one’s self, and with everything that is other than one’s self.” a. Filipino Kapwa-loob & pro-social norms: “Kapwa is a recognition of a shared identity, an inner self, shared with others – belongingness-social consciousness: J D Espiritu, M Zosa, R Ileto, J Reyes, Mercado, Jose De Mesa... b. Dream Weaving: T'boli-Bla’an T’nalak Dreams as a source of divine inspiration – T'boli Be Lang Dulay, created over 100 different T’nalak designs. c. "Human relationships with the natural world" as arctic hunter gatherer spiritual beliefs in animal spirits (Erica Hill) – relational-social consciousness 5. Children’s Spirituality “anomalous experiences can catalyze self- healing for children and young people.” Donna Thomas +D. Scott 6. Artistic Spirituality: 20 percent of Americans turn to “media, arts and culture” as their primary means of spiritual experience and expression...." 7. Poetry & Prophecy: "The prophet is a poet. What poets know as poetic inspiration; the prophets call divine revelation" - Heschel 8. Dr. Ingela Visuri: Spirituality and "The Case of High functioning Autism" - "unexplainable sensory experiences" Dr S Neal (JHU) said She [psychiatry] had no training in people who have spiritual experiences.' From Park & Paloutzian chapter "Mystical, Spiritual, and Religious Experiences”- synopsis as short list of APA “anomalous experiences, hallucinations, near death, past life, mystical, and paranormal experiences!" (w/ nothing on “people” who have experiences. J E Kennedy: “Very little research has been aimed at investigating the overall effects” on people Dr Visuri: “There is a difference between analyzing experiences and researching people.” Personal Perspective: Synopsis – bio of 40 years of personal spiritual-psychic experiences Preamble: As Spanish Philosopher Ortega Gasset – I am “me” and my circumstances. Prophets would likely be no different! THE prophets dealt with man, not as an atom, but as a part of a social organism, a living member of a living body. To heal this body when diseased (Isa. I:6), to warn it against coming dissolution, and to bring it back to the paths which lead to perfection in God, was their great and only mission (Jer. 6: 6). Hence, they were always the more numerous when national death threatened. (THE OLD TESTAMENT PROPHETS AS SOCIAL REFORMERS. By REV. GEO. STIBITZ,) “An increasingly mechanistic, fragmented, decontextualised world,… has come about, reflecting, I believe, the unopposed action of a dysfunctional left hemisphere.” — Iain McGilchrist When National Death Threatens: Anti-social behaviors in USA 1. There have been 73+ each year for the past 3 years school shootings in the USA. 2. CDC: Suicide rates increased approximately 36% between 2000–2021. 3. 610+mass shootings per year for the last four years. 4. according to the Washington Post, hate crimes are at an all-time high in 2021 with 826 Filipinos reporting themselves as victims of hate crimes. 5. Trump’s policy of deliberately separating children from their mothers to punish them for immigrating In a recent article about Trump’s bid for re-election Trump stated he will try to re-instate the policy of separating children from their mothers. “More than 5,500 children, including infants, were removed and hundreds have still not been reunited as of August 2022.” (Excerpt from Wikipedia) 6. Assaults on teachers have dramatically increased - not only in the US but worldwide. 7. Assaults on healthcare workers has increased exponentially - also a world-wide problem. 8. epidemic (25% increase) in narcissism in western countries (Twenge, etc). 9. The Christian led ‘Antisocial No Mask Madness’ deserves special mention. Americans are 4% of the world's population. However, Americans represent 20.6% of the World's dead. Analyses of the number of unnecessary excessive deaths compared to other countries varies from 50,000 to 100,000 10. The supreme court ruling on abortion is based on a blatantly obvious fallacy-false premise - . literally arguing that abortion was not legal because the word "abortion" is not in the constitution. Excerpt from ruling Synopsis–bio: 40+ years of personal spiritual-psychic experiences "We hold that Roe and Casey must be overruled. The Constitution makes no reference to abortion, and no such right is implicitly protected by any constitutional provision, including the one on which the defenders of Roe and Casey now chiefly rely—the Due Process Clause of the Fourteenth Amendment." Well, yeah..... half the modern word is not in the constitution - nuclear power, airplanes, automobiles. It is a blatant fallacy-false premise. Furthermore, the supreme court argument that a woman's body has no relevance constitutionally is horses**t. It was a political hatchet job. The bastion of “Truth and Justice” using a superficial and obvious fallacy is antisocial act because a lot of Americans are losing faith in “justice” or fair treatment. Commentary: One analysis stated that the USA has fifty-seven times as many school shootings as all of Europe combined. The suicide rate in the USA has increased 36% since 2000 and at 14.2 per thousand is over double the rate of suicide in the Philippines. Also, while assaults on teachers are a worldwide problem, assaults on teachers are an epidemic in the USA. In the Philippines, physical assaults on teachers are rare. While there are without doubt several distinct underlying causes, when a “president” and high-ranking extremist Christian leaders “model” racism, hatred, and antisocial behaviors – it shouldn’t surprise anyone that the USA has more problems with antisocial behaviors than other societies. That being said, you cannot take the school shooting problem in isolation from the other anti-social behaviors such as assaults on teachers or assaults on healthcare workers which a widespread problem in the world. The Ideology Factor: knife killings in China kindegarten and elementary schools 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 simply put is that "spirit, spiritual processes, and religious beliefs create meaning, a sense of reality - and ultimately Reality, and Truth. In the anthology, Meaning in Positive and Existential Psychology (2014), Paul Wong, observes: “Frankl considers meaning seeking as stemming from one’s spiritual nature. William James emphasizes in his classic work, originally published in 1902, The Varieties of Religious Experiences: “They [spiritual experiences] determine our vital attitude [sense of reality] as decisively as the vital attitude of lovers is determined by the habitual sense,…” Jung observed, in the Collected Works (CW8: 648 -1968 revised) that “Life and spirit are two powers or necessities between which man is placed. Spirit gives meaning to his life, and the possibility of its greatest development. Perspective: nearly all of my experiences would easily fit into a category parallel to the alarm calls of animals. Jean MacPhail, scholar, author of A Spiral Life and former fellow in neuropathology at Harvard University, observes, ‘My experiences are very unique!’ – in part because they relate to events outside myself, as well as being consistent with reasonable interpretations (all as perceptions of threats to groups) - as well as being relatively well documented. This dovetails with Daryl Bem’s results of his precognition experiments which demonstrated a correlation with “instinctual” motivations (i.e. sex) The recent evidence from numerous documented perceptions of threats regarding 9/11 show that “perceptions of threats” is a very salient factor as well as “visibility” – political and social-religious – being a very important factor in “precognition.” In all my experiences only a handful of perceptions could be identified distinctly as “precognitive.” In fact, when I recently sat down and reviewed my experiences – a large proportion could be said to be perceptions related to “alienated” people – a clear indication that telepathy was integral. So, I would question the legitimacy of the idea of “pure precognition” – as it were (especially in light of collective consciousness). 1. Dreams: I have four documented dreams and two undocumented dreams - all with consistent and reasonable interpretations that I list here: (1) a dream about Pakistan and nuclear war. (2) A Hybrid Dream-Perception: Precognitive "Tag" (a tag would be 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) + undocumented (5) Dudayev Dream (6) Fredericksburg 2. Conscious Experiences: Highlights 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) A very brief (phoned in) warning to the FBI before the assassination attempt on president Reagan (3) I called the CIA before 9/11 (4) The 1981 What a nightmare warning is in a category by itself - the very detailed, specific, and notarized warning to the FBI on October 18, 1981 of an impending attack by the then active Weathermen terrorist group. The [accurate] details are: group – with money, fabricating bombs, money, women, 22 are assembled, New York, death, as well as I.D. of the terrorist weathermen's manifesto in title “nightmare”. As a point of information “fabricating” was very precise – the terrorists had bomb making plans and materials at their apartment but no actual bombs. The item, “22 were assembled” is incredibly accurate as well - since there was a shootout between the Weathermen and the Nyack police force which bizarrely enough the New York Times reported had 22 members to their police force. What makes my "What a nightmare" remarkable is that, the last line included the "Mustard Seed" [Parable] which, in my view appears to be actually a "divine insight!" The Mustard Seed Parable dovetails perfectly with the Synthesis-Consensus of Viktor Frankl, Carl Jung, William James, and Emile Durkheim that states unequivocally that "spirit" [spiritual processes] create meaning - and relative to the parable are "metaphorically" mustard seeds that create growth and produce a wonderful Mustard Seed Plant – parallel to “spirit is truth” (John 5:6) Reflections: A. Experience can be an excellent teacher Here are a few important principles I learned from early relatively well documented spiritual-psychic with consistently reasonable interpretations my experiences in 1981. In my view my personal experiences primarily served as a function to trigger a quest and questioning to be honest. 1. As J. E. Kennedy explains, studies show roughly 45% of people have an initial fear reaction. Such was mine. Like many I found my experience frightening – primarily because it was an unknown and my “mind had no way” to organize the experience. Doubts and fears fed a cycle of doubts and anxieties. One night – in Ann Arbor as I recall - I went two steps over the line – but realized it. An epiphany of mine – shared by a large number of Christian leaders is that the Absolute Truth [God] is beyond comprehension – that the experience si acausal and beyond comprehension. That is an important factor in assessing prophecy. Reducing the divine to the existence as a prediction is not only unrealistic but degrading to God and the divine as well. 2. Early on in 1981, I grappled with the question as to the purpose of prophecy. I had been told that I should write down predictions. That was a Big Deal in 1981 – and it is a question brought up in the first line of my notarized warning to the FBI on October 18,1981. The question I asked is – does making predictions to make predictions make any sense biologically, psychologically, or even spiritually? The conclusion I came to is that purpose and motivation is pivotal. That is, "purpose" is pivotal to prophecy - and spirituality – especially in light of "Spirit is Truth" (John 5:6) The importance of motivation is very consistent with the spiritual beliefs of people I have engaged. When "spiritual people" are questioned – in many, spiritual beliefs are not just a motivation but a very profound source of inspiration. Historically, after tens of thousands of years of spiritual and religious beliefs – though incredibly it is not in academia – spirituality and religiosity would clearly be a powerful drive and motivation. 3. I have thought intensely about spirituality and transcendental spiritual experiences. As St Gregory of Nyssa pointed out only the “pure of heart” ‘see’ God. In my view it is clear there is spirit within and transcendental spirit. And without spirit within there can’t be any real connection with transcendental spirit. A proper analogy would be to the spiritual experience being the flower and the meaning, purpose, and creativity that are produced being the fruit. 4. Abraham Heschel (1907 – 1972), a “leading” Jewish philosopher and theologian: In Heschel’s book The Prophets, Heschel quotes N. K. Chadwick: Everywhere the gift of prophecy is inseparable from divine inspiration. Everywhere this inspiration carries with it knowledge – whether of the past, in the form of history and genealogy; of the hidden present in the form of scientific information; and of the future in the form of prophetic utterance in the narrower sense…..Invariably we find that……….his [the poet’s] mood is exalted and remote from his normal existence…..” (P. 482 – 483)

Symbolisme vs quantification: Connaissance symbolique: Kant, Nietzsche, Gasset, Mannheim vs La connaissance en tant que données quantifiables -McGilchrist Mentalité matérialiste, biais du chercheur

By Charles E Peck Jr • November 2, 2024
Profil de Charles E Peck Jr academia.edu https://independentscholar.academia.edu/CharlesPeckJr Abonnés 1 861 ; Lecteurs engagés 3 706 ; Vues publiques 387 000+ Top 0,1% "Ils creusent au mauvais endroit !" L'image est tirée du film d'Indiana Jones sur l'Arche d'Alliance dans la salle des cartes avec le bâton de Ra, que les Allemands – dans le film d'Indiana Jones – n'avaient pas la bonne hauteur pour le bâton de Ra et "creusaient au mauvais endroit". !" - une métaphore appropriée à mon avis. Contrairement au dogme matérialiste, vous ne trouverez pas « le sens de la vie » dans un laboratoire. En fait, Baumeister souligne que pour les gens, il n’y a pas de sens ultime à la vie – mais plutôt une synthèse de diverses significations – parents, famille, frères et sœurs, amis, éducation, religion, spiritualité, lois, culture – etc. Une synthèse holistique va bien au-delà des déclarations propositionnelles et de la quantification matérialiste. Kant est le seul que j'ai rencontré à mettre en évidence le processus de synthèse et il identifie l'imagination comme un processus central de la synthèse. L’esprit est capable de comprendre toutes les autres choses, mais pas de se comprendre lui-même. " L'esprit qui est en chacun de nous est capable de comprendre toutes les autres choses, mais n'a pas la capacité de se comprendre lui-même. Car, de même que l'œil voit toutes les autres choses, mais ne peut se voir lui-même, de même l'esprit perçoit la nature des autres choses. mais ne peut pas se comprendre. ~ Philon le Juif ; (Interprétations allégoriques I) Il va de soi que la conscience humaine en général ne peut se comprendre elle-même qu’à travers le cadre de référence de la conscience humaine. Cela serait particulièrement vrai dans la mesure où les recherches sur l’inconscient indiquent que le traitement cognitif est une infime partie de l’information traitée par rapport à l’information traitée par l’inconscient – ce qui va au-delà des « déclarations propositionnelles et de l’analyse rationnelle ». Les capacités de traitement inconscientes du cerveau humain sont estimées à environ 11 millions d’informations par seconde. Comparez cela à l’estimation d’un traitement conscient : environ 40 pièces par seconde. (Tiré de : Forbes : Votre cerveau voit même quand vous ne le faites pas, 24 juin 2013) À titre d’information, d’après mes recherches et mon expérience, je voudrais souligner que je suis d’accord avec Viktor Frankl et Edgar Cayce qui pensaient que le « but » ou la « volonté de sens » sont essentiels à la compréhension et à la vie. Un processus important généralement négligé semble être la fonction de synthèse. Kant explique trois types de synthèse : le processus commence par « la synthèse de l'appréhension dans la perception », passe par « la synthèse de la reproduction dans l'imagination » et se termine par la « synthèse de la reconnaissance dans un concept » ([1781] 1998 : 228-234). . Reste la question de savoir comment nos concepts discriminent et organisent les informations reçues des sens. Ces objectifs sont atteints grâce à des actes de synthèse. Par « synthèse », Kant entend « l’acte de rassembler différentes représentations [éléments de cognition] et de saisir ce qui est multiple en elles dans une seule cognition » ([1781] 1998 : 77). Kant explique trois types de synthèse : le processus commence par « la synthèse de l'appréhension dans la perception », passe par « la synthèse de la reproduction dans l'imagination » et se termine par la « synthèse de la reconnaissance dans un concept » ([1781] 1998 : 228-234). . Pour Kant, l’appréhension dans la perception implique la localisation d’un objet dans l’espace et dans le temps. La synthèse de la reproduction dans l'imagination consiste à relier différents éléments dans notre esprit pour former une image. Et la synthèse de la reconnaissance dans un concept nécessite la mémoire d'une expérience passée ainsi que la reconnaissance de sa relation avec l'expérience présente. En reconnaissant que l’expérience passée et présente se réfèrent toutes deux au même objet, nous en formons un concept. Reconnaître quelque chose comme un objet unifié sous un concept, c'est attacher un sens aux percepts. Cet attachement au sens est ce que Kant appelle l'aperception (Guyer 1987). (Sources de connaissances : rationalisme, empirisme et synthèse kantienne KS Sangeetha, communauté Rebus) Comment le monde universitaire occidental est-il passé de la « connaissance symbolique » d’Emmanuel Kant, Nietzsche, Gasset et Carl Jung à la « connaissance en tant que données quantifiables » ? Et Claudia Nielson a-t-elle raison ??... Le pendule matérialiste est-il allé trop loin ? Première partie I. Le dilemme de l’importance cruciale des symboles dans la conscience humaine par rapport à la fixation matérialiste des données quantifiables ! Symbolisme vs Quantification : « Connaissance symbolique » avec Kant, Jung, Nietzsche, Gasset vs. Connaissance par données quantifiables Iain McGilChrist identifie à juste titre l'idéologie matérialiste comme un mode de pensée : "Un monde de plus en plus mécaniste, fragmenté et décontextualisé... est apparu, reflétant, je crois, l'action sans opposition d'un hémisphère gauche dysfonctionnel." La vision de McGilChrist du mode de pensée matérialiste concorde avec l'évaluation de Christina Maimone de Mannheim avec les sciences sociales en tant qu'idéologies et modes de pensée - qui excluent les preuves contraires (le paradoxe de Mannheim) - qui à son tour est soutenue par la recherche moderne sur les processus liés à « l'attention ». Le processus de filtrage de l'attention qui filtre et exclut les informations – comme le notait William James dans les années 1900 : pour prêter attention à quelque chose, il fallait nécessairement ignorer beaucoup de choses. d'informations. En plus de cela, la recherche inconsciente explique les puissantes influences des normes et des stéréotypes – même – ou surtout – des normes et stéréotypes académiques. (Bargh) Mode de pensée matérialiste – Idéologie et biais des chercheurs Si McGilChrist – et Maimone – ont raison et que la pensée matérialiste a une influence puissante et négative, alors, dans les sciences sociales, on trouverait un certain nombre d’exemples de préjugés des chercheurs. Tout examen attentif des sciences sociales révèle exactement cela : un certain nombre d’« erreurs et d’omissions » graves. I. Kay Deaux a observé la fixation matérialiste sur la quantification - et « l'accent mis sur les groupes sociaux créés par les expérimentateurs » par les psychologues sociaux excluait les « démonstrations affectives » du monde réel ! Méthodologie matérialiste « restreint et limite considérablement les analyses » - McGilChrist 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 déclare sans équivoque : « Contrairement (aux réactions cognitives expérimentales), 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) Un exemple de « démonstrations affectives » serait les rassemblements politiques de Trump en Caroline du Nord au cours desquels les partisans de Trump scandaient « Renvoyez-les », en référence à quatre femmes du Congrès minoritaires dûment élues. Dans la théorie de l’identité sociale, l’accent excessif mis sur la cognition rend cette théorie inefficace en tant qu’outil analytique et une abstraction inutile dépourvue de contexte réel – puisque la doctrine matérialiste contraint toutes les données à des données quantifiables et mesurables. Comme l'a noté le psychologue de l'identité sociale dans son article de 2008 - les émotions puissantes dans les conflits hors-groupe restent problématiques - comme le montre la photo ci-dessous des manifestations en Iran suite à la mort d'une jeune femme. Point d'ordre « Les preuves du contexte du monde réel » pour la spiritualité seraient les « personnes » – et non des abstractions comme le « surnaturel » – qui est une abstraction indéfinie, sans valeur et déshumanisante. Bien sûr, « l’adhésion rigide à la quantification » (McGilChrist) des matérialistes est intrinsèquement « déshumanisante » et donc non scientifique. 1. Emmanuel Kant : « Si un concept manque de référence à un objet d'expérience possible…. il "n'a aucun sens et est totalement dépourvu de contenu" (CR, A 239/B 298). (P.15 LA THÉORIE DU SYMBOLISME DE KANT JOHN D. GLENN, JR.) 2. Muzafer Sherif « souligne que les contextes du monde réel sont importants, même s'ils sont considérés comme « désordonnés » par rapport aux expériences contrôlées en laboratoire. Wikipédia 3. Iain McGilchrist soutient que « la négligence du contexte est le plus grand désastre que la pensée philosophique puisse encourir ». 4. Les « preuves du contexte du monde réel » pour la spiritualité en général – seraient les « personnes » – et non des abstractions comme le « surnaturel » – qui est une abstraction indéfinie, sans valeur et déshumanisante. Bien sûr, « l’adhésion rigide à la quantification » (McGilChrist) des matérialistes est intrinsèquement « déshumanisante » et donc non scientifique. II. Individualisme extrême : un produit d’une méthodologie matérialiste erronée : « Il n’y a pas de psychologie des groupes » La fausse prémisse d’Allport – une norme antisociale académique Un stéréotype de norme académique de longue date et toujours d’actualité en psychologie sociale, provenant de Floyd Allport, selon lequel « il n’y a pas de psychologie des groupes » a considérablement limité la capacité du domaine à comprendre les comportements sociaux. Psychologie sociale : Allport 1927 « 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) Les comportements de groupe, les identités sociales et les influences communautaires sont essentiels à la formation de la psychologie individuelle, mais ils restent sous-explorés en raison de cette erreur. La négligence de la psychologie sociale mine la capacité à comprendre pleinement des phénomènes tels que le nationalisme, les mouvements sociaux ainsi que les émotions sociales. Ce qui est scandaleux, c’est que ce stéréotype-norme matérialiste est issu du même biais matérialiste d’« individualisme extrême » et c’est d’une évidence flagrante. Bien que l’erreur d’Allport soit manifestement évidente, en cent ans aucun psychologue social n’a lancé un défi sérieux – alors oui, le matérialisme est une idéologie – un mode de pensée tout comme Mannheim l’a dit il y a près de cent ans. Même le plus bref coup d'œil à la photo ci-dessous révèle instantanément l'absurdité totale de l'affirmation : « Il n'y a pas de psychologie des groupes ». III. Individualisme extrême et côté obscur de la psychologie /psychiatrie contre Spiritualité relationnelle, Kapwa-loob et théologie Ubuntu de l'archevêque Tutu 1. David Hay, érudit et théologien chrétien, déclare : « 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 eu des effets néfastes... » 2. K Lagdameo-Santillan déclare : « Le professeur Enriquez « prévoyait que cette valeur fondamentale philippine (« l’unité de l’un de nous et de l’autre ») était menacée par la propagation des influences occidentales. » 3. L'archevêque émérite Desmond Tutu est connu pour sa « théologie Ubuntu ». Ubuntu est un mot africain bantou qui reflète le philippin Kapwa-loob : la « phrase « umuntu ngumuntu ngabantu », qui se traduit par « Je suis une personne à travers d'autres personnes » et implique que « vous ne pouvez pas être humain seul »…. Le dualisme cartésien occidental de l'esprit et de la matière (« Je pense donc je suis ») s'oppose à une conceptualisation africaine de l'identité partagée/mutuelle et de la spiritualité relationnelle (« Je suis humain parce que j'appartiens/participe »), d'où « la solidarité sur la solitude ». 4. Il va de soi que l’augmentation de 25 % de « l’épidémie » de narcissisme (Twenge) et l’augmentation de 36 % des suicides entre 2000 et 2021 seraient probablement corrélées au problème de l’individualisme extrême. 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. Comme l’observe McGilChrist : « Ces dernières années, l’urbanisation, la mondialisation et la destruction des cultures locales ont entraîné une augmentation de la prévalence des maladies mentales dans les pays en développement. » Les études sur les « points de vue dualistes » sur le libre arbitre révèlent un inconvénient aux stéréotypes académiques un. Une étude a démontré que « le collectivisme était un puissant prédicteur du port du masque pendant la pandémie de COVID-19, tant parmi les individus que parmi les cultures (Jin & English 2021). La « folie antisociale sans masque » menée par Trump et les chrétiens mérite une mention spéciale. Trump et les hauts dirigeants républicains ont encouragé les Américains à ignorer le port du masque pendant la pandémie. Les Américains représentent 4 % de la population mondiale. Pourtant, les Américains représentent 20,6 % des morts dans le monde. Les analyses du nombre de morts inutiles et excessives par rapport aux autres pays varient de 50 000 à 100 000 morts américaines inutiles et inutiles. Une bonne illustration de la norme collectiviste serait le concept philippin de bayanihan. Amanda Everett souligne le fait que les concepts philippins de « bayanihan et damay... sont des exemples de partenariat communautaire solide ». « Le cœur du collectivisme est l’idée selon laquelle les groupes unissent et obligent mutuellement les individus… » Les gens sont plus interdépendants qu'indépendants (simplement psychologie - Comprendre les cultures collectivistes : aperçu et exemples) b. Études de Kathleen Vohs et Jonathan Schooler ont montré que lorsque les individus sont amenés à ne pas croire au libre arbitre, ils présentent des niveaux de comportement moral inférieurs et une conformité accrue à leurs instincts de base. Cette vision réductionniste néglige l’impact profond de l’action personnelle et des considérations éthiques sur le comportement humain. De tels résultats suggèrent que le déni du libre arbitre peut avoir des effets néfastes sur le comportement moral. c. Réflexions et commentaire : « En somme, l'ordre social et moral englobe les vivants, les morts, les divinités et les esprits. Ramon Reyes (Expérience religieuse aux Philippines : du mythe au logos jusqu'à Kairos, RAMON C. REYES) Cela est vrai depuis des dizaines de milliers d'années. Il va de soi que l’aspect spirituel – génétiquement et dans le contexte du symbolisme inconscient – serait toujours vrai et très important. « Les capacités de traitement inconscientes du cerveau humain sont estimées à environ 11 millions d’informations par seconde. Comparez cela à l’estimation d’un traitement conscient : environ 40 pièces par seconde. (Tiré de : Forbes : Your Brain Sees Even When You Don't, 24 juin 2013) En outre, Bargh souligne que ce qui se passe dans l'inconscient est - dans une large mesure - distinct des processus conscients et souvent généralement en dehors de la conscience consciente. IV. La mort est le fruit de votre imagination !! Lorsque les valeurs de quantification matérialiste l'emportent sur le bon jugement = Stéréotype matérialiste inadapté qui « Toute spiritualité est irréelle » Les psychologues William R. Miller et Carl E. Thoresen déclarent : « 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. » C’est faux et non scientifique à plusieurs niveaux. Premièrement, c’est une erreur – un grave défaut de méthodologie. Plus précisément, il s’agit là du sophisme défininiste, qui consiste à utiliser des termes chargés. Une version de la maxime matérialiste selon laquelle « Toute spiritualité est irréelle ! » est qu’il faut « prouver Dieu » avant de pouvoir avoir des croyances spirituelles valides. Comme l’ont souligné il y a longtemps saint Augustin, saint Grégoire de Nysse et de nombreux chefs spirituels chrétiens, la vérité absolue – Dieu – est au-delà des mots et au-delà de la compréhension. La mort est le fruit de votre imagination Lors d'une discussion avec un étudiant philippin de General Santos, j'ai évoqué la maxime matérialiste selon laquelle « la spiritualité est irréelle parce qu'on ne peut pas la mesurer ». J'ai été surpris lorsqu'elle a accepté cet argument. Je lui ai demandé de réfléchir brièvement à la « mort ». La mort, bien sûr, est « intangible et au-delà des sens » – donc, selon l’argumentation matérialiste de l’époque, « la mort est le produit de son imagination ! » – ce qui est évidemment totalement absurde. La Philippine a reconnu que ses opinions avaient été influencées par ce stéréotype – ce qui constitue une victoire majeure puisque Bargh note que les gens sont très réticents à admettre que leur jugement est affecté par des facteurs inconscients – même si cela arrive tout le temps. Critique du matérialisme « évaluée par des pairs » Approuvée par quatre éminents psychologues 1.Dr. Paul Wong, professeur émérite à l'Université Trent, a édité The Human Quest for Meaning : « Votre lettre à un membre du Congrès » (critique) doit être publiée quelque part ! 2.Dr Harold Koenig, célèbre chercheur-médecin de Duke : 3.Dr Stephen Farra, Université internationale de Columbia : 4. Stéphane Schindler Perspective : Méthodologie matérialiste « restreint et limite fortement les analyses » McGilchrist souligne : « 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'importance excessive accordée aux caractéristiques physiologiques, est sévèrement restreinte et limitée dans les analyses qui peuvent être effectuées. » Ainsi, la fixation matérialiste sur la quantification impose au minimum une idéologie répressive contre les symboles et la connaissance du symbolisme. « Radotage religieux » et discours de haine académique Le stéréotype inadapté « Toute spiritualité est irréelle » – entièrement basé sur un arbitraire et un absolu produit – bien sûr – des opinions extrémistes – et ce sont tous des diplômés universitaires cités ici sur des questions spirituelles dans des groupes scientifiques FB, j'ai souvent reçu des réponses grossières et ignorantes : mental maladie, Père Noël, fées, etc. Le commentaire le plus ignorant provenait d’un groupe FB de neurosciences : « S’il vous plaît, gardez les bêtises religieuses sur les canaux religieux. C’est ça la science, et la science, de par sa nature même, ne s’occupe que du matériel, de ce qui peut être observé et mesuré. Il ne sert à rien d’émettre l’hypothèse que les perroquets cosmiques géants voyageant depuis des dimensions supérieures sont responsables de quoi que ce soit. Ce qui est effrayant, c'est que ces « scientifiques » croient en réalité complètement que les croyances spirituelles et religieuses sont une fiction fantastique sans AUCUN mérite matériel et sont totalement imaginaires - à cause de la mentalité matérialiste de quantification, ou, selon les mots des « neuroscientifiques », « le matériel – ce qui peut être observé et mesuré. 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 ! - St. Grégoire de Nysse La mentalité matérialiste est une prison – la méthodologie de quantification – la pensée – limite sévèrement l’accès à l’information – et limite donc la prise de conscience. La norme matérialiste selon laquelle « la spiritualité est entièrement irréelle » a créé un biais important dans le monde universitaire : le stéréotype selon lequel la spiritualité, parce qu’elle est intangible et difficilement quantifiable, est intrinsèquement irréelle. Cette perspective marginalise un vaste domaine de l’expérience humaine et de l’importance culturelle. La définition cartographique de la religion, irréaliste et déformée, « universellement acceptée » de V. Geertz Dans la « définition universellement acceptée de la religion » de Geertz, il n'y a 1) aucune communauté, 2) aucune conscience sociale, 3) aucun rôle pour les enseignements des religions et 4) aucun esprit. Toutes mes relations conviennent que ce sont des vérités évidentes : 1. Les religions sont des groupes et des communautés. 2. Les enseignements religieux constituent un aspect important des religions. 3. « L'esprit » est essentiel dans les croyances religieuses 4. Les croyances spirituelles et religieuses sont une forme de conscience sociale 5. Dans lequel l’identité – et le mode de vie – sont des facteurs très importants et cruciaux 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 que le concept de « communauté » dans les théories académiques de la religion n'est pas une question anodine ! Je le trouve. Il est scandaleux que la plupart des matérialistes antireligieux n’aient aucune idée de ce dont ils parlent – et contournent complètement la science et la méthodologie scientifique ! Deuxièmement, ils ne parviennent pas à faire la distinction entre les processus spirituels et la religiosité – comme l’indiquent des études telles que Saslow et Sprecher – et ils attaquent la spiritualité et les valeurs prosociales dans le cadre de leur attaque contre la religion. Dans un groupe scientifique FB, deux ou trois diplômés universitaires ont indiqué que cela ne pouvait pas être enraciné dans des processus spirituels engagés dans la compassion – littéralement. II. Le dilemme du symbolisme et des données quantifiables ! 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 ! - St. Grégoire de Nysse L'ironie de la situation est que Kant, Jung, Nietzsche, Ortega Gasset, Heidegger et la majeure partie de la philosophie occidentale affirment que les symboles ainsi que les métaphores sont vitaux à la fois pour la compréhension et la connaissance - mais que le symbolisme - la conscience humaine - est dans une très large mesure dans une certaine mesure en dehors du domaine des processus cognitifs et de l’analyse rationnelle. En effet, symbolisme et quantification sont des principes qui s’excluent mutuellement . 1. Ortega Gasset (philosophe espagnol) : « La science n'est qu'une petite partie de l'esprit et de l'organisme humain ! » Einstein fait une observation remarquablement similaire : il serait possible de tout décrire scientifiquement, mais cela n’aurait aucun sens ; ce serait dénué de sens, comme si vous décriviez une symphonie de Beethoven comme une variation de la pression des vagues . Albert Einstein « Derrière toutes les lois et connexions perceptibles, il reste quelque chose de subtil, d’intangible et d’inexplicable ! » Albert Einstein "La vérité scientifique se caractérise par l'exactitude et la certitude de ses prédictions. Mais ces qualités admirables sont fabriquées par la science au prix de rester sur un plan de problèmes secondaires. laissant intactes les questions ultimes et décisives. Pourtant, la science n'est qu'une petite partie de l’ esprit et de l’organisme humain. Là où cela s’arrête, l’homme ne s’arrête pas . p. 13 « Le fait que la science soit incapable de résoudre à sa manière ces questions fondamentales n’est pas une raison suffisante pour les négliger ! » 14 History as a System (1962) ! Un examen attentif du monde universitaire révèle que les sciences sociales ont historiquement « négligé » certains sujets et certaines questions : la conscience sociale ; spiritualité; carte appropriée - définition de la religion . Selon l'érudit religieux Ira Chernus, la « définition universellement acceptée de la religion » de Clifford Geertz n'a pas de communauté, pas d'enseignement religieux, pas d'esprit (croyez-le ou non). 2. Carl Jung : « Un symbole ne définit ni n'explique ; il pointe au-delà de lui-même vers une signification qui est sombre devinée mais encore hors de notre portée, et ne peut être exprimée de manière adéquate dans les mots familiers de notre langue ! » 3. Nietzsche : Stefan Schindler, a observé dans son article sur Nietzsche que « Ainsi, Nietzsche soutient que les humains sont neurologiquement et conceptuellement... spontanément symboliques. Sans ce fonctionnement bio-psychique spontané, il n'y aurait pas de sens du monde, et aucun sentiment de soi pour découvrir le monde. 4. « Kant a démontré qu’il est totalement impossible de parvenir à la connaissance du monde tel qu’il est parce que la connaissance est toujours sous forme de catégories et celles-ci, en dernière analyse, ne sont que des constructions représentationnelles destinées à percevoir ce qui est donné. ... Salomon Maimon a probablement été le premier à résumer la philosophie kantienne en disant que seule la connaissance symbolique est possible. " (p.128 La théorie du symbolisme de Kant, John D. Glenn, Jr.) 5. Heidegger « Tout ce qui prétend être la vérité est, selon Heidegger, inévitablement une approximation et les choses vraies, les choses qui sont réellement, plutôt que telles que nous pouvons les appréhender, sont en elles-mêmes ineffables, insaisissables. » - Iain McGilchrist, Le Maître et son émissaire : Le cerveau divisé et la création du monde occidental Sans aucun doute, « nous » avons besoin de symboles – ou plus précisément d’une sorte de « structure symbolique » de ce qui est « au-delà » des limites strictes de l’analyse rationnelle, de la réalité observable et de la vérité du monde ! III. Idéologie matérialiste : basée sur une fausse prémisse ! Différents aspects de la question du symbolisme vs quantification matérialiste 1. Le symbolisme est vital pour la conscience humaine – mais en dehors des processus de quantification cognitive. C'est le consensus de la majorité des philosophes, dont Emmanuel Kant, Carl Jung, Ortega Gasset et Nietzsche. 2. Iain McGilchrist identifie à juste titre le matérialisme comme un mode de pensée – qui possède certaines caractéristiques destructrices : « Un monde de plus en plus mécaniste, fragmenté et décontextualisé… est apparu, reflétant, je crois, l'action sans opposition d'un hémisphère gauche dysfonctionnel. .» 3. L'évaluation que fait Maimone de l'idéologie et de Mannheim en termes de sciences sociales s'inscrit dans le mode de pensée « mécaniste » de McGilChrist et l'élève à un niveau supérieur dans celui de l'idéologie. Christine Maimone : « Les sciences sociales deviennent de plus en plus complexes [dans la mesure où] les spécialistes des sciences sociales eux-mêmes sont fermement ancrés dans un contexte social et soumis à une pensée intellectuelle et utopique. » McGilChrist combiné avec Maimone est : « L'idéologie [matérialiste] est un mode de pensée qui obscurcit la condition réelle de la société… [les groupes excluent les faits] qui saperaient leur conception du monde. » 4. Attention - filtre dans le contexte de la « norme » de quantification : « James a écrit que l'attention « implique un retrait de certaines choses afin de traiter efficacement d'autres ». Les neurosciences ont confirmé que le processus psychologique en tant que facteur important dans la conscience humaine met en évidence l'attention en tant que trait adaptatif évolutif. Bargh explique que la caractéristique extrême de l'attention réside dans certaines circonstances. 5. Bargh et stéréotypes inconscients. Pour paraphraser Bargh, les stéréotypes règnent et les processus cognitifs règnent. Il existe des normes et des stéréotypes académiques – et les stéréotypes académiques agissent exactement comme les autres stéréotypes et normes. John Bargh, dans Before You Know It, observe que « Si l'on vous rappelle votre statut de groupe avant d'effectuer un test ou une tâche, et que le stéréotype culturel dit que votre groupe n'est pas très bon dans ce domaine, votre performance en sera affectée. consciemment ou inconsciemment, « adhérez » à ce stéréotype. (John Bargh Avant de le savoir p.83) Comment le monde universitaire occidental est-il passé de la « connaissance symbolique » d’Emmanuel Kant, Carl Jung, Nietzsche et Gasset à la « connaissance en tant que données quantifiables » ? Et Claudia Nielson, n'est-ce pas ?? Le pendule est-il allé trop loin IV. Relationisme, Spiritualité Relationnelle, Connaissance Sociale Premièrement, je devrais peut-être commencer par introduire la « spiritualité relationnelle ». « La recherche psychologique sur la spiritualité et la religion a connu une croissance exponentielle ces dernières années (Paloutzian & Park, 2013). Dans la diversité des nouvelles recherches, la « spiritualité » s’est révélée être un terme complexe et dynamique, difficile à définir. … La « spiritualité relationnelle » est un terme qui a été de plus en plus utilisé dans la littérature psychologique ces dernières années avec diverses définitions et dans différentes orientations théoriques. – Tomlinson et al. De plus, William R. Miller et Carl E. Thoresen ont intitulé leur article dans Pubmed « Spiritualité, religion et santé : un domaine de recherche émergent ». Et comme le Dr Neal (JHU) l'a si crûment déclaré – elle (et les psychiatres) ont aucune éducation ou formation chez les personnes qui ont des expériences spirituelles-psychiques. Des études constantes montrent qu’entre 1/3 et la moitié des personnes vivent des expériences spirituelles et psychiques d’une sorte ou d’une autre. Cela signifie qu’en Amérique, il y a au moins 110 millions de personnes dont elles ne connaissent rien. Maimone : « relation entre les éléments du contexte social et le mode de pensée » Christine Maimone – dans son évaluation de la théorie sociologique de Mannheim, fait la distinction entre la « connaissance sociale » et la science physique : « Le relationnisme, par opposition au relativisme, est simplement la compréhension que le sens dérive de la relation entre les éléments du contexte social et le mode de pensée dans lequel un concept est développé . Tant que l’on est conscient des relations qui déterminent le sens et la forme de la manière dont la connaissance est située dans la structure de la pensée sociale, les sciences sociales peuvent constituer une entreprise significative qui parvient à produire des connaissances sur le monde absolu à travers des perceptions non absolues. » Gergen : « l’étude des processus sociaux [conduit à] comprendre la nature de la connaissance elle-même. » À l’instar de Christine Maimone, Kenneth Gergen, défenseur du nouveau mouvement ou école constructionniste social, fait une distinction entre savoir et savoir social. Gergen déclare que « le constructionnisme social considère le discours sur le monde non pas comme un reflet ou une carte du monde mais comme un artefact d’échange communautaire. Lorsque les implications seront pleinement élaborées, il deviendra évident que l’étude des processus sociaux pourrait devenir générique pour comprendre la nature même de la connaissance. » Kenneth Gergen observe que « les relations précèdent et sont plus fondamentales que le soi… parce qu’il n’y a pas de soi en dehors d’un système de signification, on peut dire que les relations précèdent et sont plus fondamentales que le soi. Sans relation, il n’existe pas de langage permettant de conceptualiser les émotions, les pensées ou les intentions de soi. (p.157) Clifford Geertz, le célèbre anthropologue, a tenu des propos similaires : « la science sociale, façonnée, comme tout le monde le pense, par les valeurs globales dans lesquelles elle est contenue » qui devient mieux comprise en termes d'idéologie. Comme nous l’avons déjà vu, les symboles sont essentiels dans la conscience humaine et pourtant, ils dépassent les processus cognitifs, l’analyse rationnelle et les énoncés propositionnels. Cela étant, il va de soi qu’une catégorie distincte pour les connaissances sociales serait une condition préalable à la compréhension complète de la conscience humaine. En guise de perspective, un principe largement reconnu est que, comme le souligne Kant, « l’imagination » fait partie intégrante de l’idée ou du concept de beauté – ce qui doit donc également être vrai pour la liberté, la justice, etc. De plus, comme le souligne Bargh , « l’idée selon laquelle la perception sociale est un phénomène psychologique largement automatisé est désormais largement acceptée. » V. La conscience sociale est l'ordre social ! « Ordre social et moral » Dans Les Formes élémentaires de la vie religieuse, publié pour la première fois en 1912, Emile Durkheim, père fondateur de la sociologie, affirmait qu'« une religion est un système unifié de croyances et de pratiques relatives aux choses sacrées, c'est-à-dire aux choses mises à part et interdites – les croyances ». et des pratiques qui réunissent en une seule communauté morale appelée Église, tous ceux qui y adhèrent » (Les Formes élémentaires de la vie religieuse) Durkheim a expliqué que la religion était l’institution sociale la plus fondamentale de l’humanité et, en outre, qu’elle a donné naissance à des croyances socio-religieuses qui ont ensuite été intégrées dans la structure sociale. Durkheim estimait que l'interaction sociale était le facteur central de la formation de la société et que les croyances religieuses avaient une influence majeure sur les interactions sociales - et étaient donc essentielles à la formation de la « société ». Le fait que les religions aient toujours prôné des idéaux tels que la compassion, la justice, la droiture ainsi que la vérité semble apporter un soutien solide aux arguments de Durkheim. Autrement dit, les synergies entre les facteurs sociaux et les influences religieuses, apparues simultanément dans les sociétés primitives, ont produit une conscience collective – une communauté socio-religieuse pour ainsi dire. Le concept de conscience collective d'Émile Durkheim était antérieur de plusieurs décennies au concept de conscience collective de Jung, et Durkheim a expliqué avec force qu'il s'agissait d'une caractéristique essentielle de la société, sans laquelle la société ne pourrait pas fonctionner correctement. Durkheim a expliqué que les normes, les croyances et les valeurs du groupe – et de la société – formaient effectivement une conscience collective – un système mutuellement convenu de valeurs qui sembleraient avoir un fonctionnement autonome minimal – qui produisait alors le « social ». l'intégration » qui est une condition préalable à toute intégrité sociale. Ramon Reyes partage le point de vue de Durkheim lorsqu'il souligne que les religions précoloniales aux Philippines constituaient un « ordre social et moral » : « En résumé, un ordre social et moral englobe les vivants, les morts, les divinités et les esprits, ainsi que l'environnement total. .» (Expérience religieuse aux Philippines : du mythe au logos jusqu'à Kairos RAMON C. REYES) La conscience sociale est soutenue par la recherche moderne. John Bargh déclare sans équivoque que « l’idée selon laquelle la perception sociale est un phénomène psychologique largement automatisé est désormais largement acceptée ». Nos identités sont multiples : mère, musicienne, enseignante, passionnée de yoga, fan de NASCAR. Dans chacune de ces [identités] sont stockées des connaissances implicites et enracinées sur les valeurs et les comportements appropriés, les goûts et les aversions, les manières d'être. CELA est une description succincte de la conscience sociale VI. Recherche sur l'inconscient moderne et conscience sociale L'inconscient traite 11 millions de bits de données par seconde – Conscient à 40 bits/seconde La complexité de la physicalité du cerveau humain, prise à elle seule, est stupéfiante – sans même tenir compte de la myriade de significations et d’interconnexions sociales de la vie et du monde. Avec environ 100 milliards de neurones et un nombre presque astronomique d'interconnexions neuronales qui s'élèvent à plusieurs centaines de milliards de connexions synaptiques, le cerveau humain peut traiter d'énormes quantités d'informations - tout cela en quelques millisecondes puisque les signaux électriques sont transmis à des vitesses supérieures à 100 milliards. 200 mph. Les neurosciences ont identifié 360 régions distinctes du cerveau. L'interconnectivité de l'esprit humain est incroyable : un neuroscientifique à la télévision, expliquant ses recherches en IRM visant à cartographier la position de divers objets dans le cerveau, a mentionné que cinq régions différentes du cerveau d'un sujet s'éclairaient lorsqu'on lui montrait l'image d'un objet. marteau Les capacités de traitement inconscientes du cerveau humain sont estimées à environ 11 millions d’informations par seconde. Comparez cela à l’estimation d’un traitement conscient : environ 40 pièces par seconde. (Tiré de : Forbes : Votre cerveau voit même quand vous ne le faites pas, 24 juin 2013) L'inconscient est le cheval de bataille de l'esprit humain Le consensus des chercheurs sur l’inconscient est que l’inconscient est le cheval de bataille de l’esprit humain. "Sur la base des preuves accumulées, les auteurs concluent que ces divers systèmes mentaux non conscients assument la part du lion du fardeau de l'autorégulation, gardant ainsi l'individu ancré dans son environnement actuel." Trois formes principales d’autorégulation automatique sont identifiées : un. un effet automatique de la perception sur l'action, b. la poursuite automatique d'un objectif c. une évaluation automatique et continue de son expérience. A. « L’idée selon laquelle la perception sociale est un phénomène psychologique largement automatisé est désormais largement acceptée. » Nos identités sont multiples : mère, musicienne, enseignante, passionnée de yoga, fan de NASCAR. Dans chacune de ces [identités] sont stockées des connaissances implicites et enracinées sur les valeurs et les comportements appropriés, les goûts et les aversions, les manières d'être. CELA est une description succincte de la conscience sociale B. Les catégories mentales sont absolument essentielles pour simplifier et comprendre l’environnement riche en informations,… C. Le lien explicite entre la perception [de l'environnement] et l'action existe probablement pour une bonne raison adaptative, comme la création de préparations comportementales appropriées en l'absence de conseils et de surveillance conscients. Réflexions : Si vous pensez à la quantité d'informations disponibles dans les interactions sociales, le traitement inconscient a du sens. Même dans les échanges basiques entre deux personnes, ils impliquent de nombreuses informations telles que le ton de la voix, le langage corporel, les gestes des mains et les traits du visage - ce que les études montrent. beaucoup d'informations. Ensuite, il y a le contexte et les circonstances sociales. De plus, il existe des processus de théorie de l’esprit qui traitent les informations sur les intentions des autres. Perspective sur la conscience sociale : « L’idée selon laquelle la perception sociale est un phénomène psychologique largement automatisé est désormais largement acceptée. » Nos identités sont multiples : mère, musicienne, enseignante, passionnée de yoga, fan de NASCAR. Dans chacune de ces [identités] sont stockées des connaissances implicites et enracinées sur les valeurs et les comportements appropriés, les goûts et les aversions, les manières d'être. CELA est une description succincte de la conscience sociale. Cela étant dit, parallèlement à l’interconnectivité dans la prise de décision morale, comme le soulignent Funk et Gazzanigna dans leurs études en neurosciences de la morale, l’interconnectivité sociale entre les groupes est plus complexe. Funk et Gazzanigna observent : « La moralité est un ensemble de processus émotionnels et cognitifs complexes qui se reflètent dans de nombreux domaines du cerveau. Certaines d'entre elles s'avèrent de manière récurrente indispensables pour émettre un jugement moral, mais aucune d'entre elles n'est uniquement liée à la moralité…………Certaines des émotions traitées sont plus centrales à la moralité que d'autres, mais toutes les émotions contribuent au jugement moral. compte tenu de situations contextuelles spécifiques. (Architecture cérébrale de la moralité humaine, Funk et Gazzaniga) ……. Les circuits neuronaux des régions cérébrales impliquées dans la moralité se chevauchent avec ceux qui régulent d'autres processus comportementaux (Brain Architecture of human morality, Funk et Gazzanigna Current opinion in Neurobiology 2009 19:678-681). Il convient de souligner que les neuroscientifiques affirment que les émotions jouent un rôle central dans la morale. J'ajouterais cela ; il va de soi qu’il existe des processus de « synthèse » intégrant les divers facteurs de la morale. Il est intéressant de noter que Kant a expliqué que « l’imagination » est essentielle à la synthèse. La conscience sociale est probablement dix fois plus complexe et interconnectée. Prenez la culture philippine par exemple. Il existe 182 ethnies distinctes aux Philippines, qui ont pour ainsi dire des « visions du monde » mutuelles et qui se chevauchent, mais de nombreuses croyances tribales ont des croyances distinctes et séparées. Pourtant, la plupart des Philippins se considéreraient probablement comme des Philippins patriotes. La conscience sociale en tant que force dynamique plutôt qu’une « entité » existante est probablement une bonne analogie. Méthodologie matérialiste « restreint et limite sévèrement les analyses » « Comprendre quelque chose, que nous en soyons conscients ou non, dépend du choix d’un modèle. » Iain McGilChrist - et les modèles, bien sûr, sont des formes de connaissance symbolique ! "Une bonne connaissance cartographie ou reflète les réalités du monde réel." K Gergen Comme l'observe Claudia Nielsen, McGilchrist souligne : « La portée de l'enquête et de la compréhension de la doctrine matérialiste, avec son adhésion rigide au principe en réalité arbitraire de quantification et l'importance excessive accordée aux caractéristiques physiologiques, est sévèrement restreinte et limitée dans les analyses qui peuvent être effectuées. " Ainsi, la fixation matérialiste sur la quantification impose au minimum une idéologie répressive contre les symboles et la connaissance du symbolisme . Mon argument est que l'idéologie matérialiste non seulement marginalise le symbolisme sur le plan intellectuel - mais constitue une l’influence inconsciente comme norme académique. Pour paraphraser Bargh – les stéréotypes règnent et les processus cognitifs bavent – et les recherches sur l’inconscient indiquent que la plupart de ce qui se passe dans l’ inconscient reste en dehors de la conscience. Ce « processus » impliquant des stéréotypes académiques inconscients expliquerait certaines lacunes constantes – toutes extérieures aux données expérimentales et quantifiables – mais pourtant très évidentes. Une illustration rapide serait la « définition universellement acceptée de la religion » de Geertz, qui exclut la religion en tant que communauté ou groupe, les enseignements de la religion, ainsi que l'absence d'esprit. Un exemple classique de prédisposition méthodologique matérialiste à exclure certains faits viendrait de la psychologie sociale contemporaine. Pour donner une perspective, Carl Jung observait : « Sous l’influence du matérialisme scientifique, tout ce qui ne pouvait être vu avec les yeux ou touché avec les mains était mis en doute ; on se moquait même de ces choses en raison de leur prétendue affinité avec la métaphysique. La fixation sur la quantification « laisse le champ de la psychologie d’autant plus pauvre » Jeremiah Lasquety-Reyes, un expert en éthique philippine, déclare : « 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. laisse le domaine de la psychologie d'autant plus pauvre. Je cherche moi-même un cadre qui m'aide à y faire face. 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 l'amour. 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 ! Commentaire et réflexions : La moitié de la conscience humaine n'est pas quantifiable : la musique, l'art, les rêves, l'espoir, la créativité, l'intuition, le véritable amour et les idéaux. En guise de rappel au Règlement, j'ajouterais que Kant a parlé de la « beauté » et que l'art est rendu possible par des processus « d'imagination ». La fixation matérialiste sur la quantification, si elle était strictement suivie, laisserait aux êtres humains l’intelligence d’un rat. « L'intériorisation est un facteur bien connu en psychologie (Deci & Ryan). Après des recherches et des discussions approfondies, je serais très sceptique si – une fois qu’une norme telle que la quantification est assimilée – les gens pouvaient facilement déterminer ce qui est quantifiable et ce qui ne l’est pas. VI. Attention sélective, trait adaptatif évolutif Le Christ a dit : « Cherchez et vous trouverez ! » Le corollaire de cela est – pour l’essentiel – que ce que vous cherchez est ce que vous trouverez. Donc, si vous recherchez des informations « quantifiables », c’est probablement tout ce que vous trouverez. La question de savoir si une méthodologie peut être internalisée en tant que façon de penser et ainsi devenir un mode de pensée ou une manière de penser n’est peut-être pas si farfelue – en particulier dans le contexte de la compréhension moderne en neurosciences du fonctionnement des processus de filtrage. et les capacités de concentration de l'attention. Bernhard Hommel et al observent : « Quel est le rapport avec l'attention ? Quelques phrases après cette célèbre phrase que nous avons citée plus haut, James a écrit que l’attention « implique un retrait de certaines choses afin de traiter efficacement d’autres ». interagir avec un autre stimulus s'accomplit en effet, littéralement, dans le circuit d'approche du tectum rostral. Et même si ces circuits simples régissant le comportement interactif peuvent sembler très éloignés de la cognition supérieure des humains, ils sont en réalité les précurseurs des mécanismes qui contrôlent ce que l’on appelle « l’attention sélective ». Il est avancé que la sélectivité dans le traitement est apparue au cours de l'évolution en tant que caractéristique de conception d'un système sensorimoteur multicanal complexe, qui génère des phénomènes sélectifs d'« attention » comme l'un des nombreux sous-produits. Personne ne sait ce qu'est l'attention » Bernhard Hommel & Craig S. Chapman & Paul Cisek & Heather F. Neyedli & Joo-Hyun Song & Timothy N. Welsh) John Bargh a une excellente description de la nature puissante de l'attention qui consiste à se concentrer sur une question ou un problème spécifique à l'exclusion totale et complète de toute autre information. Ajoutez à cela la fixation de la quantification dans l’idéologie matérialiste et les inconvénients potentiels devraient devenir évidents. Comme l'explique Claudia Nielsen, McGilchrist : « La portée de l'enquête et de la compréhension de la doctrine matérialiste, avec son adhésion rigide au principe en réalité arbitraire de quantification et l'importance excessive accordée aux caractéristiques physiologiques, est sévèrement restreinte et limitée dans les analyses qui peuvent être effectuées. » John Bargh, chercheur et psychologue de l'inconscient, observe : « Quand j'avais environ douze ans, nous avons eu une grande réunion de famille et j'ai décidé d'apporter un magnétophone pour que nous puissions enregistrer nos grands-parents, nos oncles et nos tantes. et cousins pour la postérité. Je venais d'une grande famille élargie, donc c'était une pièce très bruyante. Pendant la réunion, notre grand-mère s'est assise sur le canapé et a raconté de belles histoires au milieu de toutes les autres conversations. Nous les avons tous écoutés et appréciés, et quelques jours après les retrouvailles, nous sommes retournés les réécouter. Quelle déception ! Juste du bruit, du bruit, du bruit, un million de personnes qui parlent en même temps et aucun moyen de distinguer sa voix de celle des autres personnes qui parlent, même si nous l'entendions si clairement à ce moment-là. Nous avons vite compris que nous n'avions pas remarqué le bruit de fond tant nous avions été captivés par les histoires de notre grand-mère. Nous avions filtré ce que tout le monde disait. Les sons physiques réels dans cette pièce à ce moment-là, sans ceux de l'esprit (p. 111 Avant de vous en rendre compte) La norme académique selon laquelle la quantification équivaut à la science – et à la vérité – est répandue dans la société occidentale. Comme le démontre la recherche, les membres des groupes adoptent facilement et facilement les valeurs et les normes du groupe. Comme le soulignent Deci et Ryan, « l’intériorisation du i » est un processus normal et donc l’assimilation inconsciente des normes/stéréotypes académiques serait normale. Si la quantification est inconsciemment assimilée à une façon de penser, alors – si cela était vrai, alors plusieurs problèmes et défauts évidents seraient évidents et résulteraient de la perspective matérialiste très étroite et limitée. Tout examen objectif et attentif des sciences sociales révèle exactement cela. Il existe un certain nombre d’erreurs et d’omissions, non négligeables, mais majeures. Alors oui, Iain McGilChrist identifie correctement l’idéologie matérialiste comme un mode de pensée : "Un monde de plus en plus mécaniste, fragmenté et décontextualisé... est apparu, reflétant, je crois, l'action sans opposition d'un hémisphère gauche dysfonctionnel." Le point de vue de McGilChrist sur le mode de pensée matérialiste concorde avec l'évaluation de Christina Maimone de Mannheim avec les sciences sociales en tant qu'idéologies et modes de pensée - qui excluent les preuves contraires (le paradoxe de Mannheim) - qui à son tour est soutenue par la recherche moderne sur les processus liés à « l'attention ». VII. Les psychologies comme prophéties auto-réalisatrices : « Nous devenons ce que nous pensons » – Bouddha Les psychologies auto-réalisatrices sont des réalités qui doivent être prises en compte et sur lesquelles on doit se concentrer particulièrement dans le contexte des théories psychologiques – en particulier le matérialisme et le réductionnisme. Le matérialisme : un fantasme stérile, produit d’un manque d’imagination, qui nous permet de manipuler plus facilement ce que nous ne comprenons plus. « Et cela signifie que nous devrions, à juste titre, être sceptiques quant à la vision de l'hémisphère gauche d'un monde mécaniste, d'une société atomiste, d'un monde dans lequel la compétition est plus importante que la collaboration ; un monde dans lequel la nature est un amas de ressources à exploiter, dans lequel seuls les humains comptent, et pourtant les humains ne sont que des machines – même pas très bonnes, d'ailleurs ; un monde curieusement dénué de profondeur, de couleur et de valeur. Il ne s’agit pas là du point de vue intelligent, quoique intransigeant, que ses partisans se réconfortent en prétendant qu’il existe ; juste un fantasme stérile, produit d’un manque d’imagination, qui nous permet de manipuler plus facilement ce que nous ne comprenons plus. Mais c’est un fantasme qui déplace et rend inaccessible le monde vibrant, vivant et profondément créatif dont nous avons eu la chance d’hériter – jusqu’à ce que nous dilapidions notre héritage. - Iain McGilchrist, Le Maître et son émissaire : Le cerveau divisé et la création du monde occidental Comprendre quelque chose, que nous en soyons conscients ou non, dépend du choix d'un modèle. Iain McGilchrist Prophéties auto-réalisatrices A. Formation d'impression C. N. 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 ». Dans une étude fondamentale, les enseignants ont été informés au début de l'année scolaire que certains de leurs élèves étaient potentiellement des élèves tardifs, susceptibles d'exceller au cours de l'année scolaire sous une direction appropriée. Même si rien dans la réalité ne distinguait ces élèves de leurs collègues, quelques mois plus tard, leur travail scolaire s'était considérablement amélioré. Depuis cette première observation, de nombreuses enquêtes similaires ont testé la robustesse de l’effet vis-à-vis des attentes positives et négatives. Des études de suivi ont également démontré que les percepteurs transmettent parfois involontairement leurs attentes par le biais de signaux non verbaux. Dans une situation d'entretien simulé, par exemple, il a été démontré que lorsque les attentes négatives d'un intervieweur à l'égard d'une autre personne se reflétaient dans son comportement non verbal (c'est-à-dire, garder plus de distance physique), la personne interrogée avait en réalité de moins bons résultats (Impression Formation CN Macrae , S. Quadflieg, dans Encyclopedia of Human Behaviour (deuxième édition), 2012) B. Prophétie auto-réalisatrice R. Rosenthal, La prophétie auto-réalisatrice, également connue sous le nom d'effet d'attente interpersonnelle, fait référence au phénomène par lequel les attentes d'une personne ou d'un groupe concernant le comportement d'une autre personne ou d'un groupe servent réellement à provoquer le comportement prophétisé ou attendu. L'histoire et la diversité de ce domaine d'enquête montrent que les attentes des chercheurs en psychologie, des enseignants, des juges dans la salle d'audience, des dirigeants d'entreprise et des prestataires de soins de santé peuvent involontairement affecter les réponses de leurs participants à la recherche, des élèves, des jurés, des employés, et les patients. Des procédures méta-analytiques sont utilisées pour évaluer l'importance sociale de l'ampleur des effets obtenus. (Prophétie auto-réalisatrice R. Rosenthal, dans Encyclopedia of Human Behaviour (deuxième édition), 2012) Deuxième partie VIII. Le côté obscur de la psychologie et l’individualisme extrême : Iain McGilChrist : « Un monde de plus en plus mécaniste, fragmenté et décontextualisé... est apparu, reflétant, je crois, l'action sans opposition d'un hémisphère gauche dysfonctionnel. » Ce que McGilChrist met en avant est un mode de pensée – qui rejoint les conceptions idéologiques de Maimone et Mannheim. Christina Maimone : « L'idéologie est un mode de pensée (que Iain McGilChrist décrit en détail) qui obscurcit la condition réelle de la société… [les groupes excluent les faits] qui saperaient leur conception du monde. » « Comprendre quelque chose, que nous en soyons conscients ou non, dépend du choix d’un modèle. » Iain McGilChrist - et les modèles, bien sûr, sont des formes de connaissance symbolique ! » Une connaissance appropriée cartographie ou reflète les réalités du monde réel. » K Gergen Inconvénient important du concept académique-abstraction du libre arbitre : en particulier, comme le souligne le théologien David Hay, l'individualisme extrême dans le concept (politique) d'un individu rationnel totalement indépendant est irréaliste en tant que construction sociale dans un contexte très complexe et interconnecté. , et une société sophistiquée. Il s’agit d’une carte inexacte et inappropriée des « réalités » du monde réel. Effets néfastes sur la santé des idéologies universitaires et des stéréotypes inadaptés Les recherches menées par Kathleen Vohs et Jonathan Schooler ont montré que « il semble que lorsque les gens arrêtent les agents en croyant qu'ils sont 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 constaté que 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 », et qu'ils en 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 corrélée à 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 sens fort à 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, Floride, États-Unis) Iain McGilchrist résume succinctement le problème du modèle matérialiste : « Un monde de plus en plus mécaniste, fragmenté et décontextualisé… est apparu, reflétant, je crois, l’action sans opposition d’un hémisphère gauche dysfonctionnel. » - mais l'observation de Maimone propulse le « mode de pensée » à un niveau supérieur en idéologie, ce qui explique comment il façonne un « monde mécaniste, fragmenté et décontextualisé ». Rupert Sheldrake a des observations très similaires à celles de Iain McGilChrist : « L’idéologie athée 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. ou des conseils. Dans ce monde impie [dépourvu 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) Mon argument est que « l’inutilité et l’absence de « normes-valeurs prosociales » sont exactement ce que véhicule le monde universitaire – principalement à travers des normes et des stéréotypes comme tout autre enseignement ou idéologie. Le résumé de la théorie sociale cognitive de l'Université de Boston observe que la « motivation » est l'une des faiblesses de la SCT. Autrement dit, l’idéologie matérialiste est une prophétie auto-réalisatrice comme de nombreuses psychologies. Individualisme extrême : David Hay et Virgilio Enriquez [mdr et moi] Préface : Iain McGilchrist, psychiatre, universitaire, philosophe et neuroscientifique britannique, a publié en 2009 le livre emblématique The Master and His Emissary, dans lequel il déclare : « Un monde de plus en plus mécaniste, fragmenté et décontextualisé est apparu, reflétant, je crois, l'action sans opposition d'un monde de plus en plus mécaniste, fragmenté et décontextualisé. hémisphère gauche dysfonctionnel. En d’autres termes, les recherches de McGilChrist relient le matérialisme à la domination excessive de l’hémisphère gauche. Il va de soi que l’institution universitaire et les écoles joueraient un rôle puissant dans la transmission de ces non-valeurs – principalement via des normes et des stéréotypes inconscients. David Hay souligne que l'accent mis par le mouvement des Lumières sur l'individualisme rationnel – en particulier Hobbes – a produit « la construction culturelle d'un individualisme extrême qui est particulièrement évident dans le monde occidental, il y a eu un 'oubli' de la conscience/spiritualité relationnelle résultant des effets néfastes 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 selon lesquels une personne est obligée de se traiter les unes les autres 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… » Narcissisme 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 se plaignant 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. IX. Stéréotype matérialiste inadapté : « Toute spiritualité est irréelle ! » Biais des chercheurs et idéologie matérialiste : McGilChrist déclare : « Un monde de plus en plus mécaniste, fragmenté et décontextualisé... est apparu, reflétant, je crois, l'action sans opposition d'un hémisphère gauche dysfonctionnel. » Christina Maimone : « L'idéologie est un mode de pensée qui obscurcit la condition réelle de la société... [les groupes excluent les faits] qui saperaient leur conception du monde. » Si McGilChrist a raison – et la pensée matérialiste est alors une puissante force destructrice – on trouverait dans les sciences sociales un certain nombre d’exemples de préjugés des chercheurs. Tout examen attentif des sciences sociales révèle exactement cela : un certain nombre « d’erreurs et d’omissions ». 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 ! - St. Grégoire de Nysse Erreur matérialiste et stéréotype inadapté : « Toute spiritualité est irréelle ! » Les psychologues William R. Miller et Carl E. Thoresen déclarent dans leur article « Spiritualité, religion et santé : un domaine de recherche émergent » : « Une base philosophique de cette perspective est le matérialisme, la croyance qu'il n'y a rien à étudier. parce que la spiritualité est intangible et au-delà des sens. Une source a cité comme exemple d'erreur défininiste la déclaration selon laquelle les arguments des prétendants sont proclamés « théories farfelues » – ne laissant aucune place à un débat intelligent. Une version de la maxime matérialiste selon laquelle « Toute spiritualité est irréelle ! » Ce que je rencontre souvent, c'est qu'il faut « prouver Dieu » avant de pouvoir avoir des croyances spirituelles valides. Lorsque j’ai rencontré cet argument pour la première fois (et cela ne semble pas rare), je me suis dit : « Prouvez Dieu ??? Êtes-vous fou ? La critique du matérialisme « évaluée par les pairs » approuvée : plus de 10 000 vues et ZÉRO Dr. Paul Wong, professeur émérite à l'Université Trent, a édité The Human Quest for Meaning : « Votre lettre à un membre du Congrès » (critique) doit être publiée quelque part ! Dr. Harold Koenig, célèbre chercheur-médecin de Duke : « Charlie – cela me semble parfaitement logique, et une très belle lettre, juste dans le mille ! » Dr. Stephen Farra, Columbia International University : « Je viens de télécharger et je parcoure attentivement votre Critique de la psychologie de la religion. Il est facile de comprendre pourquoi il est si populaire : il y a beaucoup de bonnes choses ici ! Le matérialisme est sûrement un « état d’esprit » ou un « filtre » qui a priori (à l’avance, avant le début de toute discussion) exclut tout sauf lui-même. Cela a plongé notre monde dans une profonde obscurité ! Point de vue : Je suis un modéré politique et le Dr. S. Farra est un conservateur, mais nous sommes d’accord à 100 % sur le fait que le matérialisme académique « a apporté une profonde obscurité ». Il existe une corrélation avérée entre les opinions politiques conservatrices et la religiosité. Plusieurs connexions conservatrices sur FB aiment mes écrits sur la spiritualité mais n'aiment pas ma politique parce que je m'oppose vigoureusement à la politisation du Christ et au racisme de Trump. La mort est le fruit de votre imagination Lors d'une discussion avec un étudiant philippin de General Santos, j'ai évoqué la maxime matérialiste selon laquelle « la spiritualité est irréelle parce qu'on ne peut pas la mesurer ». J'ai été surpris lorsqu'elle a accepté cet argument. Je lui ai demandé de réfléchir brièvement à la « mort ». La mort, bien sûr, est « intangible et au-delà des sens » – donc, selon l’argumentation matérialiste de l’époque, « la mort est le produit de son imagination ! » – ce qui est évidemment totalement absurde. « Bavardages religieux » : discours de haine académique Sur les questions spirituelles dans les groupes scientifiques FB, j'ai souvent reçu des réponses grossières et ignorantes : maladie mentale, Père Noël, fées, etc. Le commentaire le plus ignorant provenait d’un groupe FB de neurosciences : « S’il vous plaît, gardez les bêtises religieuses sur les canaux religieux. C’est ça la science, et la science, de par sa nature même, ne s’occupe que du matériel, de ce qui peut être observé et mesuré. Il ne sert à rien d’émettre l’hypothèse que les perroquets cosmiques géants voyageant depuis des dimensions supérieures sont responsables de quoi que ce soit. Ce qui est effrayant, c'est que ces « scientifiques » croient en réalité complètement que les croyances spirituelles et religieuses sont une fiction fantastique sans AUCUN mérite matériel et sont totalement imaginaires - à cause de la mentalité matérialiste de quantification, ou, selon les mots des « neuroscientifiques », « le matériel – ce qui peut être observé et mesuré. Le mode de pensée matérialiste de quantification a généré une « pensée erronée » largement répandue, pour reprendre les termes du juge Rehnquist. C'est malsain et destructeur. J'ai essayé d'engager le Dr. Stacey Neal chez Kaiser Permanente. Tout d'abord, je dois souligner que le Dr. Neal a déclaré qu'elle n'avait aucune formation auprès des personnes ayant eu des expériences spirituelles. Dr. Neal a répondu qu'elle « n'avait aucune opinion » sur ma question. Je lui ai envoyé une explication, mais elle n'a pas répondu. J'ai déposé une plainte interne auprès des services membres de Kaiser Permanente. Le représentant des services aux membres a refusé de discuter de la question – ce qui était très grossier et irrespectueux. Les directives médicales standards indiquent un respect minimal pour la spiritualité. La prophétie de Jung sur Mars : une évasion extrême Question à Jung : Pensez-vous que, dans vingt ans, quelqu'un se souciera de l'esprit des symboles, pleinement à l'ère des voyages interplanétaires, avec les Spoutniks, les Gagarine et les Shepard ? L’esprit ne va-t-il pas paraître dépassé ? Dr. Jung sourit astucieusement et dit : « Tôt ou tard, l'homme devra retourner à lui-même, même s'il vient des étoiles. Tout ce qui se passe actuellement est une forme extrême d’évasion car atteindre Mars est plus facile que se retrouver ou se rencontrer. Si l’homme ne se trouve pas ou ne se rencontre pas, alors il fait face au plus grand danger : son propre anéantissement. » Quand les Jungiens ne sont pas jungiens ! Mon analyste jungien (à l’époque) a répondu à un essai sur « la spiritualité de la compassion » en disant : « Toute spiritualité est une question d’opinion ! » Qualifier la compassion de « question d’opinion » la rend « non scientifique, voire irréelle ». J'ai envoyé la question à ma famille. J’ai été choqué lorsque ma famille a convenu que toute spiritualité est une « question d’opinion » ! Le stéréotype inadapté selon lequel toute spiritualité est irréelle est omniprésent ! Lorsqu’un Jungien, un docteur et une infirmière, sans parler de mon fils qui est également diplômé d’université, conviennent tous que « la compassion est une question d’opinion » et manque de réel mérite scientifique, c’est faux. Dégrader la spiritualité de la compassion est moralement répréhensible – et scientifiquement également répréhensible. Les études de Saslow et al. déclarent : « La spiritualité était particulièrement associée au fait d’avoir une identité spirituelle, d’avoir vécu des expériences transcendantes ; les participants plus spirituels étaient plus susceptibles d’avoir tendance à ressentir de la compassion ! » Saslow, Sprecher et Fehr ont démontré un lien entre spiritualité et compassion. Le mode de pensée matérialiste-quantification (filtre) induit une « pensée erronée ». Comme l’observe McGilChrist : « Un monde de plus en plus mécaniste, fragmenté et décontextualisé… est apparu, reflétant, je crois, l’action sans opposition d’un hémisphère gauche dysfonctionnel. » Poison spirituel : Dr. Stephen Farra : « Charles, je suis tout à fait d’accord sur le fait que l’erreur défininiste (menant 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 au nihilisme mental et émotionnel et au genre de corruption morale qu'il a vécue à Auschwitz et Dachau... » Réponse de Kaiser Permanente par courrier recommandé : mépris académique pour Sr. Evans, directeur des services aux membres du KP, m'a envoyé une lettre recommandée suspendant mes droits aux services du KP pour « conduite abusive ». Voici le « message abusif » numéro un cité par Evans : « 8 décembre 2022 : j’ai senti que l’acceptation de l’erreur défininiste et votre refus de reconnaître mes droits et mes convictions sont extrêmement offensants. » J'ai même déposé une plainte auprès du DOJ, qui a été acceptée. Ma position est soutenue par le Dr. Koenig, Dr. Wong, Dr. Farra et Stefan Schindler. L’attitude psychiatrique est non seulement offensante mais malade et sadique. Le ministère américain de la Justice a accepté mes plaintes n° 83404-WLP, 83404 ; 95500, 91650, 91569, 90778. Commentaire : Ma mère m'a dit un jour que « les scientifiques n'ont pas besoin d'être scientifiques ; les scientifiques peuvent avoir leurs propres opinions. D'après mon expérience, ce n'est pas rare. Evans et le conseil des médecins du KP partagent clairement ce point de vue, ce qui explique le mépris total avec lequel ils ont traité ma question. X. La « carte » dysfonctionnelle et déformée de la religion de Geertz "Une bonne connaissance cartographie ou reflète les réalités du monde réel!" - K Gergen Pourquoi les fondamentaux sont-ils importants ? Tous les « grands » s’accordent sur le fait que – comme l’a déclaré le poète-théologien irlandais – « La façon dont vous voyez les choses est la force la plus puissante qui façonne votre vie ! » Bien sûr, la « pensée » et les visions du monde dépendent et reposent sur les « hypothèses » que l’on a sur le monde, même si celles-ci sont rarement prises en compte. Iain McGilChrist dit la même chose que Gergen sauf qu'il utilise le terme « modèle » : Comprendre quelque chose, qu'on en soit conscient ou non, dépend du choix d'un modèle ! La définition « universellement » acceptée (parmi les sciences sociales) de la religion de Geertz Ira Chernus : « 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 donné une définition de la religion que beaucoup d'autres ont empruntée, adaptée et utilisée dans l'étude de la religion….. « (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 d'existence et (4) en revêtant ces conceptions d'une telle aura de réalité que (5) les humeurs et les motivations semblent particulièrement réalistes. Dans la « définition universellement acceptée de la religion » de Geertz, il n'y a 1) aucune communauté, 2) aucune conscience sociale, 3) aucun rôle pour les enseignements des religions et 4) aucun esprit. Toutes mes relations conviennent que ce sont des vérités évidentes : 1. Les religions sont des groupes et des communautés. 2. Les enseignements religieux constituent un aspect important des religions. 3. « L'esprit » est essentiel dans les croyances religieuses 4. Les croyances spirituelles et religieuses sont une forme de conscience sociale 5. Dans lequel l’identité – et le mode de vie – sont des facteurs très importants et cruciaux Ironiquement, « le mot principal utilisé par les millennials pour décrire leur environnement idéal pour le culte est « communauté », suivi de près par « sanctuaire ». « Les chrétiens du millénaire… sont attirés par les églises qui se concentrent non seulement sur les membres, mais sur la communauté ». et le monde. » – Pourtant, aucun des millennials n’a apparemment soulevé cette question lorsqu’il étudiait la religion. (Quel style de culte attire les millennials ? Church Answers, sponsorisé par New Living – ( https://churchanswers.com/blog/worship-style-attracts-millennials/ commentaire-page-1/ ) Cela signifie donc que l’absence du concept de « communauté » dans les théories académiques de la religion n’est pas une question anodine ! (La conscience collective comme chez Durkheim, ce n'est pas la même chose). Comme le dit Bouddha : « Nous devenons ce en quoi nous croyons » et j'ajouterais que nous aussi – dans une large mesure – croyons ce qu'on nous enseigne. Et les universités enseignent des valeurs matérialistes. Enseignements anti-religieux Je trouve scandaleux que tous ces matérialistes endoctrinés anti-religieux (et il y en a un grand nombre dans le milieu universitaire) n’aient aucune idée de ce dont ils parlent – et le fassent par haine et par ignorance. Dans la plupart des arguments irréfléchis des matérialistes : a. premièrement, aucun n’évoque des études sur la compassion. b. Deuxièmement, ils ne parviennent pas à faire la distinction entre les processus spirituels et la religiosité – comme l’indiquent des études telles que Saslow et Sprecher – et ainsi, puisqu’ils mettent dans le même sac spiritualité et religiosité, ils finissent par attaquer la spiritualité et les valeurs prosociales dans le cadre de leur attaque contre la religion. - lorsque les valeurs prosociales sont associées et interconnectées inconsciemment avec le symbolisme spirituel. Dans un groupe scientifique FB, deux ou trois diplômés universitaires distincts ont indiqué qu'il ne pouvait pas s'agir de processus spirituels engagés dans la compassion (il devait y avoir une autre explication) – littéralement. Ainsi, Dawkins et d’autres sapent l’ordre social et moral dans leur haine aveugle de la religion. Par exemple : l'erreur génique égoïste de Dawkin - fausse prémisse : « [l]'égoïsme génétique donnera généralement naissance à 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 de l'altruisme au niveau des animaux individuels. Une « forme limitée d’altruisme » ??? Il semble évident que Dawkins sabote délibérément et intentionnellement la spiritualité et les croyances religieuses. Christian Smith et le stéréotype inadapté du « surnaturel » – « Surnaturel » est un « terme chargé » et c'est une erreur. De plus, « Ce n’est pas vrai si la prémisse majeure n’est pas vraie » – Juge Rehnquist – donc l’argument de Christian Smith – la théorie est fausse et non valable ( p.765 Les erreurs logiques et la Cour suprême….) Christian Smith, dans Religion : Qu’est-ce que c’est, comment ça marche et pourquoi c’est important (2017), franchit une prochaine étape importante pour la personne réaliste critique téléologique. Selon moi, la religion se définit mieux comme un ensemble de pratiques culturellement prescrites et fondées sur des prémisses concernant l’existence et la nature de pouvoirs surhumains. … Les religieux s'engagent dans des complexes de pratiques afin d'accéder à ces pouvoirs surhumains, de communiquer ou de s'aligner sur eux (3). La principale caractéristique de la religion est l’accès à des pouvoirs surhumains pour nous aider dans des domaines que nous ne pouvons pas contrôler. Les caractéristiques secondaires de la religion – l’identité, la communauté, le sens, l’expérience des groupes d’expression, le contrôle social, l’autorité – comptent également, mais n’auraient probablement pas lieu sans le fait primaire. La religion : qu'est-ce que c'est, comment elle fonctionne et pourquoi c'est important William (Beau) Weston- Journal of Critical Realism, Critique de Christian Smith – sociologue-théologien – définition de la religion Les théologiens devraient être tenus de citer leurs sources. Dans les Évangiles, je ne trouve que trois sources pour le mot « surnaturel » : deux font référence à Jean-Baptiste et une dans Jean fait référence à une question « au » Christ (et non par le Christ). Le terme « surnaturel » est un mot indéfini et dénué de sens. La seule référence directe à l'adoration appropriée de Dieu que je connaisse est Jean 4 : 23-24 - 23 « Pourtant, un temps vient et est maintenant venu où les vrais adorateurs adoreront le Père en Esprit et en vérité, pour eux. sont le genre d’adorateurs que le Père recherche. 24 Dieu est Esprit, et ses adorateurs doivent l'adorer dans l'Esprit et en vérité. Cela rend bien sûr cette deuxième critique encore plus puissante : dans la définition de Smith, il n'y a pas de spiritualité : la définition de Smith : « identité, communauté, sens, expérience de bande d'expression, contrôle social, crédibilité ». La compassion est une forme très importante et répandue de spiritualité – et ainsi Smith exclut la compassion de sa Carte – Modèle de religion. Pas de spiritualité, pas d'enseignements, pas de relations De plus, il y a le « surnaturel ». « La principale caractéristique de la religion est l’accès à des pouvoirs surhumains pour nous aider dans des domaines que nous ne pouvons pas contrôler. » Fécondité vs surnaturel, pouvoirs, miracles, etc. Fécondité vs surnaturel Beaucoup trop de gens assimilent la spiritualité au « surnaturel » pour être direct – ou à l’illumination, plutôt qu’à la « fécondité », comme le souligne Brian Josephson. Brian D Josephson, un physicien quantique lauréat du prix Nobel – le seul Gallois à avoir reçu le prix Nobel de la paix – et qui croit également que la précognition et la télépathie sont des possibilités réelles hypothétiques, dans son article, Religion in Genes (Nature, Vol 362, 15 avril 1993) a déclaré sans équivoque : « En ce qui concerne la religion, se concentrer sur la réalité ou non de la croyance religieuse passe également à côté de l'essentiel : les questions importantes dans ce contexte se rapportent aux fonctions et à la fécondité des croyances religieuses. « Dawkins critique la religion en raison de conflits apparents entre les croyances religieuses et les faits scientifiquement établis. » Autrement dit, les scientifiques sont fixés sur le « surnaturel ». - et comme le souligne J. E Kennedy, il n'a pas réussi à faire une analyse appropriée de la spiritualité – « très peu de recherches » ont été effectuées sur les « personnes » qui ont des expériences spirituelles et psychiques. Les « GENS » sont la seule preuve contextuelle de la spiritualité dans le monde réel – sans parler de la pertinence. De nombreuses abstractions – à y regarder de plus près – bien que jolies comme des babioles et divertissantes – n’ont aucune véritable pertinence pour les gens dans le monde. 1. Comme l’observe l’immortel philosophe Emmanuel Kant : « Si un concept ne fait référence à aucun objet d’expérience possible, soutient Kant, il « n’a aucun sens et est complètement dépourvu de contenu » (CR, A 239/B 298). (P.15 Théorie du symbolisme de Kant, John D. Glenn, Jr.) 2. Muzafer Sherif, l’un des pères de la psychologie sociale, soutient également que sans « contexte réel – preuves », un concept n’a aucune valeur scientifique. Il déclare : « Une construction psychologique – si elle veut s’avérer valide et adéquate – doit être aussi valide et adéquate dans la gestion des affaires humaines ordinaires que dans la gestion des variables contrôlées de l’expérience en laboratoire. » 3. J’oserais affirmer que l’erreur la plus répandue de la pensée philosophique remonte à la négligence du contexte… la négligence du contexte est le plus grand désastre que la pensée philosophique puisse encourir. - Iain McGilchrist, Le Maître et son émissaire : Le cerveau divisé et la création du monde occidental 4. Ensuite, il y a le pragmatisme : « Le pragmatisme est enraciné dans l’idée que les sujets philosophiques, tels que la connaissance, le langage, le sens, la croyance et la science, sont mieux compris en termes de leur utilisation pratique. » – ce qui semblerait être une variante des « preuves contextuelles du monde réel » Mon point de vue pourrait être mieux exprimé par l'argument selon lequel Dieu a donné un « esprit » aux gens dans le but que leur esprit soit capable de les aider à être productifs et créatifs, à atteindre des objectifs louables et également à fonctionner efficacement dans le monde. – Un but plutôt que du pouvoir ! Ma perception est que l’aspect transcendantal (Dieu) de la spiritualité est devenu très déséquilibré par rapport à la « fécondité » dont parle si souvent Jésus-Christ. Point de vue des dirigeants chrétiens et des saints Jetons d’abord un bref aperçu de la façon dont les dirigeants chrétiens et les théologiens perçoivent « Dieu » ! Saint Grégoire de Nysse observait : « La divinité illimitée et incompréhensible demeure au-delà de toute compréhension. » St. Grégoire de Nysse (vers 335 – vers 395), un des premiers mystiques chrétiens, a souligné que Dieu est au-delà des mots et au-delà de la compréhension, et que saisir Dieu comme un « Être » diminue Dieu…. « Toute tentative de définir clairement Dieu « devient une idole de Dieu et ne le fait pas connaître ». (KA p.113) St. Augustin déclare : « Dieu n'est pas ce que vous imaginez ou ce que vous pensez comprendre. Si vous comprenez, vous avez échoué ! » Denys l'Aréopagite Denys commence par souligner que Dieu a 52 noms dans la Bible et qu'il est appelé le « rocher », le « ciel », etc., et ainsi de suite. Bien sûr, Denys souligne que Dieu ne peut pas, en vérité, être n’importe laquelle de ces choses. Ainsi, d’abord, dans le processus d’affirmation, il y a un déni complémentaire et synchrone : « Donc…. Dieu est connu par la connaissance et par l'inconnaissance de lui ; il y a l’entendement, la raison, la connaissance, le toucher, la perception, l’opinion, l’imagination, le nom et bien d’autres choses, mais il n’est pas compris, on ne peut rien dire de lui, on ne peut pas le nommer. Albert Einstein a déclaré dans le même esprit : « Derrière toutes les lois et connexions perceptibles, il reste quelque chose de subtil, d'intangible et d'inexplicable ! » De plus, Alfred North Whitehead fait une observation similaire à celle de saint Grégoire de Nysse en ce sens que la « Vérité absolue » dépasse l’entendement. « Il n’existe pas de vérités entières : toutes les vérités sont des demi-vérités. C’est essayer de les traiter comme des vérités entières, ce qui joue au diable. Wrong Thinking (terme du juge Rehnquist) – définir les termes de manière biaisée Erreur défininiste – définir un terme utilisé dans un argument de manière biaisée (par exemple, en utilisant des « termes chargés »). La personne qui avance l'argument s'attend à ce que l'auditeur accepte la définition fournie, ce qui rend l'argument difficile à réfuter.[18] Erreur divine (argument d'incrédulité) – faire valoir que, parce que quelque chose est si phénoménal ou étonnant, cela doit être le résultat d'une action supérieure, divine, extraterrestre ou paranormale. Les erreurs de définition sont les différentes manières par lesquelles les définitions peuvent ne pas expliquer les termes. L'expression est utilisée pour suggérer une analogie avec une erreur informelle. Les définitions peuvent ne pas avoir de valeur parce qu’elles sont trop larges, trop étroites ou incompréhensibles ; ou bien ils utilisent un langage obscur ou ambigu, contiennent des parties mutuellement exclusives ou (peut-être le plus souvent) sont circulaires. L' erreur défininiste est la tactique d'argumentation consistant à définir un terme de manière à ce qu'il soit favorable à votre propre partie en conflit, ou hostile à la partie opposée, sans laisser de place pour remettre en question la définition ou envisager des alternatives. Par exemple, un défenseur pro-vie dans un conflit sur l’avortement peut insister de manière rigide sur la définition de l’avortement comme l’acte de tuer un bébé à naître. Attention surnaturelle – d'un autre monde ou attention sélective en tant que fonction psychologique Alors, qu’a fait l’erreur surnaturelle ? L’argument « surnaturel » a réussi à qualifier les croyances spirituelles de « surnaturelles » – ce qui véhicule les croyances spirituelles comme étant entièrement d’un autre monde et de « croyances superstitieuses » – déconnectées de tout « contexte du monde réel » – rendant le terme sans valeur et dénué de sens. Alors, jetons un coup d’œil à la croyance « surnaturelle » dans les esprits animaux. L’attention peut paraître ennuyeuse, mais c’est un aspect essentiel de la conscience. En fait, il régit ce dont nous devenons conscients et joue donc un rôle dans la naissance de tout ce qui existe pour nous. Iain McGilchrist William James, dans le chapitre Perception de la réalité de son traité emblématique Principes de psychologie « fait l'affirmation encore initiale que « Volonté et Croyance … sont deux noms pour un seul et même phénomène ». Encore plus fondamentale et stimulante est la formule qu'il a mise dans la note, disant que « la croyance et l'attention sont un seul et même fait ». (P. 46 Heart of William James). Elle est très similaire à « Volonté de sens – où motivation, dynamisme » de Viktor Frankl. et le sens sont intimement liés par Le psychologue contemporain Eric Klinger, dont l'expertise est en psychologie de la personnalité et en théorie de la motivation, se concentre sur les influences de la motivation et de l'émotion sur la cognition. Klinger suggère que « la fonction première de plusieurs émotions est d’attirer l’attention sur des stimuli liés à une préoccupation. (p.42) Il est avancé que la sélectivité dans le traitement est apparue au cours de l'évolution en tant que caractéristique de conception d'un système sensorimoteur multicanal complexe, qui génère des phénomènes sélectifs d'« attention » comme l'un des nombreux sous-produits. Comme alternative à l'approche analytique, nous proposons un bref examen de l'évolution phylogénétique du cerveau humain (pour un compte rendu détaillé, voir Cisek, 2019 [ce numéro]) et montrons comment l'attention sélective est apparue comme une conséquence nécessaire des défis. face aux animaux se comportant dans le monde naturel. (p.2289) Quel est le rapport avec l’attention ? Quelques phrases après cette célèbre phrase que nous avons citée plus haut, James a écrit que l’attention « implique un retrait de certaines choses afin de traiter efficacement d’autres ». interagir avec un autre stimulus est en effet accompli, littéralement ,… . Nous concluons donc que la sélectivité est apparue au cours de l’évolution en tant que caractéristique de conception permettant une action efficace dirigée vers un objectif. Une telle sélectivité est devenue nécessaire à mesure que le répertoire d’actions de la lignée donnée d’organismes qui ont conduit à l’homme s’est accru. Cela signifie que la sélectivité est une propriété émergente résultant d’une myriade de processus sous-jacents et du simple fait que les humains (et d’autres espèces faisant preuve d’une attention sélective) ont évolué comme ils l’ont fait, avec une attention sélective. Commentaires et réflexions Il semblerait alors inévitable de conclure que, d’un point de vue fonctionnel et biologique, les croyances dans les esprits animaux étaient un trait adaptatif évolutif d’attention sélective visant à concentrer l’attention humaine et l’énergie nécessaire à la survie des chasseurs-cueilleurs. En outre, comme Erica Hill le souligne, le problème et la pertinence des croyances spirituelles dans les esprits animaux sont « les relations humaines avec le monde naturel ! » Essentiellement, Erica Hill définit les croyances spirituelles dans ce contexte, les relations humaines avec l'environnement. L’accent est mis sur les « relations humaines » – par opposition aux relations avec le « surnaturel ». La réalité des croyances spirituelles dans les esprits animaux réside dans la création d’une conscience sociale ou d’une structure de sens non seulement dans l’activité de chasse mais aussi, comme le souligne Erica Hill, dans les « médias » sociaux ou dans la structure sociale. Erica Hill observe que « les relations avec ces personnes impliquaient un ensemble de règles et d'attentes et reposaient sur le respect mutuel, tout comme l'étaient les relations avec les parents humains. Les manquements, les malentendus et les mauvaises manières ont des conséquences sociales négatives, tout comme dans les interactions avec les proches, les cousins ou les partenaires commerciaux.» Erica Hill déclare : « Premièrement, les proies, notamment l'ours, le morse et la baleine, étaient perçues comme des êtres agents qui interagissaient avec les humains en tant que personnes ; ils étaient des égaux sociaux sensibles, capables de décider s'ils devaient favoriser les humains en se laissant prendre. Les chasseurs humains s'occupaient de proies sur une base régulière, voire quotidienne. Le rituel de chasse et le respect des tabous relevaient de la responsabilité du chasseur individuel et des membres de sa famille, dont le devoir était d'approcher, de prendre, de massacrer et d'éliminer correctement l'animal et ses restes. les esprits jouaient un rôle dans la société des chasseurs-cueilleurs et remplissaient une fonction. (Erica Hill, Les animaux en tant qu'agents : rituels de chasse et ontologies relationnelles en Alaska préhistorique et en Chukotka) Les symboles et les croyances spirituelles sont souvent surchargés d’énergie, comme l’ont clairement indiqué Kalsched, Furlotti, William James et Carl Jung. Ce que le symbolisme spirituel chargé d'émotion a fait, c'est de « dynamiser » les croyances spirituelles et la structure des croyances et ainsi de donner la priorité aux croyances des chasseurs-cueilleurs, permettant à cette motivation de recruter des relations sociales, de l'imagination, de l'empathie et d'autres capacités dans la conduite de la chasse-cueillette. La fixation sur la quantification « laisse le champ de la psychologie d’autant plus pauvre » Jeremiah Lasquety-Reyes, un expert en éthique philippine, déclare : « 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. laisse le domaine de la psychologie d'autant plus pauvre. Je cherche moi-même un cadre qui m'aide à y faire face. 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 l'amour. 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 ! J'ajouterais à cela qu'il existe de nombreuses études qui indiquent que les psychologies peuvent être des prophéties auto-réalisatrices. Iain McGilChrist identifie à juste titre l'idéologie matérialiste comme un mode de pensée : Iain McGilChrist déclare : « Un monde de plus en plus mécaniste, fragmenté et décontextualisé... est apparu, reflétant, je crois, l'action sans opposition d'un hémisphère gauche dysfonctionnel. » Le point de vue de McGilChrist sur le mode de pensée matérialiste rejoint l’évaluation par Christina Maimone du paradoxe de Mannheim selon lequel les sciences sociales sont un mode de pensée – une idéologie qui exclut les preuves et les faits qui ne correspondent pas à cet état d’esprit. Le fait est que le « matérialisme » est un « modèle » – et non une science objective et détachée – en particulier lorsqu’il s’agit de croyances spirituelles et religieuses ainsi que de conscience sociale. Dr. Stephen Farra - psychologue émérite : « Certes, le matérialisme est un « état d'esprit » ou un « filtre » qui a priori (à l'avance, avant le début de toute discussion) exclut tout sauf lui-même. Cela a apporté une profonde obscurité à notre monde ! " Je suis d'accord avec le Dr. Stephen Farra que l’idéologie matérialiste qui s’écarte de la science avec plusieurs violations de la méthodologie scientifique a apporté « une profonde obscurité à notre monde ! » L’essentiel est que la « manière matérialiste de regarder le monde » a faussé la pensée d’un grand nombre de personnes, y compris des universitaires, dans la mesure où le stéréotype de la norme de quantification est facilement et facilement accepté comme toute autre norme de groupe. Commentaire et réflexions : La moitié de la conscience humaine n'est pas quantifiable. Cela serait particulièrement vrai à la lumière du traitement inconscient par rapport au traitement cognitif. « Les capacités de traitement inconscientes du cerveau humain sont estimées à environ 11 millions d’informations par seconde. Comparez cela à l’estimation d’un traitement conscient : environ 40 pièces par seconde. (Tiré de : Forbes : Your Brain Sees Even When You Don't, 24 juin 2013) Pour ne citer que quelques processus au-delà de l'analyse rationnelle et de la quantification, il y a la musique, l'art, les rêves, l'espoir, la créativité, l'intuition, le véritable amour et les idéaux. . La fixation matérialiste sur la quantification, si elle était strictement suivie, laisserait aux êtres humains l’intelligence d’un rat. En guise de rappel au Règlement, j'ajouterais que Kant a parlé de la « beauté » et du fait que l'art est rendu possible par des processus « d'imagination ». Enfin, « l’intériorisation est un facteur bien connu en psychologie (Deci & Ryan). Après des recherches et des discussions approfondies, je serais très sceptique si – une fois qu’une norme telle que la quantification est assimilée – les gens pouvaient facilement déterminer ce qui est quantifiable et ce qui ne l’est pas. XI. Biais du chercheur : fausse prémisse – erreur « Il n’y a pas de psychologie des groupes » Préface : « Une bonne connaissance cartographie ou reflète les réalités du monde réel. » Kenneth Gergen = Une « carte déformée » – ou un mauvais enseignement – peut être perturbatrice et malsaine, comme c'est le cas découvert dans la recherche sur le « libre arbitre ». Iain McGilChrist : « Un monde de plus en plus mécaniste, fragmenté et décontextualisé... est apparu, reflétant, je crois, l'action sans opposition d'un hémisphère gauche dysfonctionnel. » Ce que McGilChrist met en avant est un mode de pensée – qui rejoint les conceptions idéologiques de Maimone et Mannheim. Christina Maimone : « L'idéologie est un mode de pensée (que Iain McGilChrist décrit en détail) qui obscurcit la condition réelle de la société ... [les groupes excluent les faits] qui saperaient leur conception du monde. » Soc Psych : Allport 1927 « Il n'y a pas de psychologie des groupes » vs « Une bonne connaissance cartographie ou reflète les réalités du monde réel. » K Gergen « 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 McDougall d'« esprit de groupe ». » 1 (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. " " 1 Markus, Hazel Rose, Shinobu Kitayama et Rachel J. Heiman. "Culture et principes psychologiques" de base "." (1996). Ce manuel date de 1996. Rien n’a changé depuis. Malgré le fait que l’hindouisme ait un concept viable de conscience sociale dans le Dharma depuis des milliers d’années – sans parler du confucianisme également. J'ai deux intérêts principaux : la conscience sociale et la spiritualité – les expériences spirituelles-psychiques. J'ai eu plus de discussions sur la conscience sociale (3 ou 4) depuis 2017. Dans une discussion, il y avait cinq professeurs légitimes d'anthropologie. La seule contribution était une « théorie » de la conscience sociale en tant qu’« ontologie » – la nature de l’être. Le patriotisme n'est pas une ontologie. 50 000 morts et blessés en un jour lors de la bataille de la Somme pendant la Première Guerre mondiale, ce n’est pas la « nature » de l’être – c’est la force. En fait, Geertz a décrit le nationalisme – le patriotisme – comme une force primordiale (bien qu’il ait laissé cela en dehors de sa définition de la religion). Wikipédia cite trois sources de conscience sociale (pas d'anthropologues ni de psychologues sociaux), l'une étant Karl Marx, le créateur du marxisme-communisme Même le plus bref coup d'œil à l'image ci-dessous révèle instantanément la réalité de la psychologie des groupes. "Une bonne connaissance cartographie ou reflète les réalités du monde réel." K Gergen XII. Kay Deaux a observé la fixation matérialiste sur la quantification – et « l’accent mis sur les groupes sociaux créés par les expérimentateurs » par les psychologues sociaux excluait les « démonstrations affectives » du monde réel ! Kay Deaux, éminent psychologue social, souligne l'importance des émotions, en particulier dans la compréhension de nombreux comportements sociaux, politiques ou liés aux groupes. Cependant, 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 ». Kay Deaux, dans son analyse critique des études et des théories en psychologie sociale sur la dynamique de groupe et le comportement lié au groupe, déclare avec audace : « Contrairement (aux réactions cognitives expérimentales), les groupes naturels, qu'il s'agisse de la famille, de la fraternité ou de la nation, sont souvent l'arène. pour des manifestations intenses d’émotion et des liens affectifs forts. (p. 794 Manuel) Un bon exemple de comportement de groupe émotionnel pourrait être les rassemblements politiques de Trump au cours desquels les partisans de Trump scandaient « Renvoyez-les » à propos de quatre femmes du Congrès minoritaires dûment élues. 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 ». Kay Deaux, dans son analyse critique des études et des théories en psychologie sociale sur la dynamique de groupe et le comportement lié au groupe, déclare avec audace : « Contrairement (aux réactions cognitives expérimentales), les groupes naturels, qu'il s'agisse de la famille, de la fraternité ou de la nation, sont souvent l'arène. pour des manifestations intenses d’émotion et des liens affectifs forts. (p. 794 Manuel) Par rapport à la théorie de l’identité sociale, l’importance excessive cognitive de la théorie de l’identité sociale rend cette théorie inefficace en tant qu’outil analytique et une abstraction inutile non applicable au monde réel. La cause sous-jacente en était la doctrine matérialiste qui limite toutes les données à des données quantifiables et mesurables. La cause sous-jacente en était la doctrine matérialiste qui limite toutes les données à des données quantifiables et mesurables. Comme l'a noté le psychologue de l'identité sociale dans son article de 2008, les émotions puissantes dans les conflits hors-groupe restent problématiques. Le savoir académique matérialiste en tant que données quantifiables pour toutes les pratiques pratiques a détruit - et largement enterré - la philosophie classique. Le matérialisme académique s'écarte des philosophies d'Emmanuel Kant, Friedrich Nietzsche, Karl Mannheim, Ortega y Gasset, ainsi que de la philosophie du perspectivisme. Historiquement, les matérialistes universitaires sont les seuls à revendiquer une « connaissance absolue », contrairement à l'auteur et neuroscientifique Antonio Damasio, qui déclare : « Je suis sceptique quant à la présomption d'objectivité et de caractère définitif de la science ». ________________________________________ 1. Damasio, Antonio. L'erreur de Descartes : l'émotion, la raison et le cerveau humain . Livres de pingouins ; Édition réimprimée (27 septembre 2005). 2. Heschel, Abraham. Dieu à la recherche de l'homme : une philosophie du judaïsme . Farrar, Straus et Giroux ; Édition réimprimée (1er juin 1976), p. 128. 3. Geertz, Clifford. L'interprétation des cultures . Livres de base, 1973, p. 140. 4. Mullins, Willard A. « Vérité et idéologie : réflexions sur le paradoxe de Mannheim ». Histoire et théorie 18, non. 2 (1979) : 141-154. 5. Maimone, Christine. Article, PS 311 sur l'idéologie et l'utopie par Karl Mannheim . Docteur en Sciences Politiques. 6. Geertz, Clifford. L'interprétation des cultures . Livres de base, 1973. XIII. Fusillades dans les écoles et comportements antisociaux majeurs aux États-Unis « Les États-Unis ont connu 57 fois plus de fusillades dans les écoles que les autres grands pays industrialisés réunis. » Bien que j'insiste sur les enseignements antisociaux universitaires, il va de soi qu'un « président » et des dirigeants républicains et chrétiens de premier plan modélisant les comportements antisociaux les comportements seraient également une cause sous-jacente très importante. Aucun autre pays au monde ne connaît une telle ampleur de comportements antisociaux que les États-Unis. Sept autres comportements antisociaux majeurs sont apparus environ depuis 2000 1. CDC : Les taux de suicide ont augmenté d’environ 36 % entre 2000 et 2021. 2. Un record absolu de fusillades de masse en 2023 - 559 fusillades de masse en 2023 3. Selon le Washington Post, les crimes haineux ont atteint un niveau record en 2021, avec 826 Philippins se déclarant victimes de crimes haineux. 4. Les agressions contre les enseignants ont considérablement augmenté – non seulement aux États-Unis mais dans le monde entier. 5. Les agressions contre le personnel soignant ont augmenté de façon exponentielle – également dans le monde entier 6. épidémie (augmentation de 25%) du narcissisme dans les pays occidentaux (Twenge, etc.). 7. Le projet chrétien « Antisocial No Mask Madness » mérite une mention spéciale. Les Américains représentent 4 % de la population mondiale. Pourtant, les Américains représentent 20,6 % des morts dans le monde. Les analyses du nombre de décès inutiles et excessifs par rapport aux autres pays varient de 50 000 à 100 000 Réflexions Alfred Rupert Sheldrake (né en 1942), auteur et scientifique, déclare : « L’idéologie athée [matérialiste] a trouvé un allié puissant dans la science matérialiste qui, à la fin du XIXe siècle, décrivait un univers mécanique sans but, inconscient, où les humains, comme tous les autres. la vie, avait évolué sans but ni direction. (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) Malheureusement, « sans but » est vrai. L’analyse de la théorie sociale cognitive de l’Université de Boston indique que les émotions et les motivations sont des faiblesses. J'ai eu un doctorat en biologie qui m'a dit qu'il n'y a aucun sens à la vie parce que la science a démontré que l'univers n'a aucun but perceptible. C’est une erreur – la même erreur que celle commise par Tolstoï – qui assimile le « sens » de sa vie au but ultime de la création dans l’univers. Donc, oui, Sheldrake a raison : l’idéologie matérialiste stipule que « les humains, comme toute vie, ont évolué sans but ni direction ». Christina Maimone déclare : « L'idéologie est, comme Mannheim utilise le terme, un mode de pensée qui obscurcit la condition réelle de la société pour le groupe qui détient la pensée…. Les groupes sont tout simplement incapables de voir des faits particuliers qui pourraient miner leur conception du monde… L’idéologie est plus fortement associée aux groupes qui occupent une position dominante dans la société. Leur idéologie sert à assurer leur place dans l’ordre social... » « Les sciences sociales deviennent une tâche de plus en plus complexe lorsqu’on réalise que les spécialistes des sciences sociales eux-mêmes sont fermement ancrés dans un contexte social et soumis à une pensée culturelle et utopique. Mon mode de pensée déterminera les questions que je pose, la manière dont je définis les concepts et les éléments du monde que ma réalité sociale obscurcit. » Les scientifiques – les universitaires sont le « groupe » dominant dans la société d’aujourd’hui – et les valeurs matérialistes sont leurs normes. Tous les « grands » reconnaissent que « nous sommes ce que nous pensons » et que les enseignements de l’institution éducative et universitaire auraient une très grande influence sur ce que nous pensons et comment. Cela inclurait les comportements antisociaux persistants qui sont apparus récemment, à peu près à partir des années 2000. XIV. Paradoxe de Mannheim, synergie historique, savoir symbolique de Kant Arthur Mullins écrit : « Néanmoins, à ces quelques exceptions près, Mannheim soutient que la pensée historique et politique est déterminée par la situation socio-historique du penseur et par les aspirations politiques et les ambitions matérielles du ou des groupes auxquels il appartient ! » Autrement dit, la réalité politico-économique façonne les sciences sociales ainsi que les croyances spirituelles et religieuses. Point d'ordre : ajustement contextuel naturel : Bargh observe : « Confirmant davantage cette notion d'ajustement contextuel naturel du comportement d'un individu à l'environnement actuel, la recherche cognitive indique que les objets liés à l'action activent plusieurs plans d'action en parallèle et que la production d'action est motivée par une certaine forme. de désinhibition sélective. « Les gènes déterminent principalement notre comportement à travers les motivations (Tomasello et al., 2005). Le but ou motif actif est l’agent local par lequel l’influence génétique d’un passé lointain trouve son expression. L'évolution fonctionne à travers des motivations et des stratégies 1. Économie des temples sumériens (S. Mésopotamie vers 4100-1750 avant notre ère) : Une hiérarchie centralisée contrôlait la distribution des biens et la production agricole. Les Sumériens comptaient sur des cultures qui nécessitaient des systèmes d'irrigation centralisés – nécessitant une organisation centralisée – une synergie entre la réalité politico-économique et la structure sociale. 2. Tribus de chasseurs-cueilleurs : les tribus amérindiennes, polynésiennes, autochtones des Philippines (Bla'an, T'boli, etc.) et les aborigènes avaient une synergie où la nature était considérée comme une force vivante avec les esprits animaux. La société arctique de chasseurs-cueilleurs d'Erica Hill décrit « les relations humaines avec le monde naturel », où les animaux « étaient perçus comme des êtres agents qui interagissaient avec les humains en tant que personnes ». De nombreuses sociétés avaient une structure sociale totémique. 3. Religion grecque antique : Synergie dans la réalité économico-politique : Zeus, comme de nombreux dieux du tonnerre, était le roi des dieux. Avec Héra, sa femme, Zeus dirigeait le querelleur panthéon grec, dont beaucoup étaient ses enfants. De nombreuses divinités grecques mineures étaient des divinités de la nature, souvent localisées et identifiées par des repères géographiques tels que des sources ou des bosquets. Le panthéon patriarcal grec reflétait la politique aristocratique de la famille homérique mycénienne. 4. Religion égyptienne antique : synergie avec la réalité politico-économique : Avec environ 1 500 divinités, la religion égyptienne antique était un système complexe de croyances polythéistes et de rituels tels que les prières, centrés sur les pharaons, censés détenir des pouvoirs divins ayant accès à les dieux. 5. Matérialisme académique moderne : Comme le souligne David Hay, la réalité économico-politique de l’établissement d’institutions démocratiques sur l’Église et l’aristocratie au siècle des Lumières (Hobbes, contrat social, etc.) exigeait le concept politique d’individualisme rationnel [indépendant] – un « construction d’un individualisme extrême. La connaissance symbolique de Kant : revue 1. Immanuel Kant, philosophe allemand des Lumières (1724-1804), a donné naissance à la « connaissance symbolique ». Abraham Heschel a observé : « Kant a démontré qu'il est totalement impossible de parvenir à une connaissance du monde tel qu'il est parce que la connaissance est toujours sous forme de catégories, et celles-ci, en dernière analyse, ne sont que des constructions représentationnelles dans le but de percevoir ce qui se passe. est donné." 2. John Glenn souligne : « Les concepts de base (les catégories et les idées de la raison) que l'esprit humain emploie ne peuvent être conçus que parce qu'ils sont capables d'être d'abord présentés sous une forme symbolique concrète ! » La connaissance symbolique de Kant a déclenché « le développement de la philosophie du symbolisme… [en particulier] Ernst Cassirer, qui a fait du symbolisme la clé d'une interprétation globale de la culture humaine ». 3. Carl Jung : « Pour Jung, le symbole est la principale méthode de communication pour l'inconscient, et même pour l'ensemble du psychisme (par exemple, le langage verbal et écrit, les images, l'art, etc.…). 4. Clifford Geertz a déclaré : « La vision de l’homme comme un animal symbolisant, conceptualisant et en quête de sens » (1973) est un concept central. 5.Dr Stephen Farra affirme : « Les modèles sont nos réalités, mais les modèles ne sont pas la réalité ! » 6. Friedrich Nietzsche a déclaré : « Nous ne savons toujours pas d'où vient l'envie de vérité ; car jusqu'à présent, nous n'avons entendu parler que de l'obligation imposée par la société qu'elle existe : être véridique signifie utiliser les métaphores habituelles – en termes moraux. : l'obligation de mentir selon une convention fixe, de mentir en troupeau dans un style obligatoire pour tous.." 7. José Ortega y Gasset : Le noyau du principe philosophique de base d'Ortega – la notion selon laquelle la vie humaine est la réalité ultime… « Je suis moi et mes circonstances »…. Pour Ortega, le « thème principal de notre temps », auquel la « modernité » devait faire face, comprenait le concept selon lequel « la vie humaine est à un degré éminent la vie psychologique » (Obras, III : 152-156). .Cycle historique : du savoir symbolique au « savoir quantifiable ? Claudia Nielsen : « J'ai trouvé le travail de Iain McGilchrist (The Master and His Emissary, 2009) très utile. McGilchrist... fournit des preuves de ses recherches sur la dominance des hémisphères cérébraux gauche et droit et l'effet de cette dominance sur l'histoire de la culture occidentale. Il montre qu’après les Lumières, lorsque l’Église a commencé à perdre son pouvoir d’expliquer la nature de la réalité, la science et ses expériences sont devenues le siège de la crédibilité… [ce qui a apporté] d’énormes progrès technologiques. Cependant, le pendule a basculé trop fortement du côté opposé…. Le matérialisme a pris le dessus. ________________________________________ 7. McGilchrist, Iain. Le Maître et son émissaire . Presse universitaire de Yale, 2009. 8. Miller, William R. et Carl E. Thoresen. "Spiritualité, religion et santé : un domaine de recherche émergent." Psychologue américain 58, non. 1 (2003) : 24. 9. Saslow, Laura R. et coll. "La signification sociale de la spiritualité : nouvelles perspectives sur la relation compassion-altruisme." Psychologie de la religion et de la spiritualité 5, non. 3 (2013) : 201. 10. Maimone, Christine. Communication personnelle. 11. Geertz, Clifford. "La religion comme système culturel." Dans Approches anthropologiques de l'étude de la religion , pp. 1-46. Routledge, 2013. ________________________________________
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