La musique est fondamental de notre évolution, elle facilite le contact humain et l'identité sociale ! Schulkin, Raglan T Wang scientifiques = la musique est une adaptation biologique

La pintura de Minerva proviene de la mitología griega. "La música (o mousike) era una parte integral de la vida en el mundo griego antiguo, y el término abarcaba no solo la música sino también la danza, la poesía y la interpretación de poemas. Se utilizaba una amplia gama de instrumentos para interpretar música que se tocaba en todo tipo de ocasiones, como ceremonias religiosas, festivales, fiestas privadas para beber (simposios), bodas, funerals y durante actividades deportivas y militares La música también era un elemento importante de la educación y las representaciones teatrales griegas que. se realizaban en teatros, como obras de teatro, recitales y concursos. Orígenes musicales: Para los antiguos griegos, la música era considerada literalmente un regalo de los dioses. La invención de instrumentos específicos se atribuye a deidades particulares: Hermes la lira, Pan la siringe (zampoña) y Atenea el aulos (flauta). En la mitología griega, las Musas personificaban los diversos elementos de la música (en el sentido griego amplio del término) y se decía que entretenían a los dioses en el monte Olimpo con su música divina, bailes y cantos. Otras figuras míticas fuertemente asociadas con la música son el dios del vino Dionisos y sus seguidores los sátiros y las ménades. Anfión y Tamires eran famosos por sus habilidades tocando la cítara (guitarra), mientras que Orfeo era celebrado como un magnífico cantante y tocador de lira. Los griegos creían que la música podía tener un efecto beneficioso tanto en la mente como en el cuerpo del oyente. Los instrumentos musicales griegos más antiguos que se conservan son auloi de hueso, que datan del Neolítico (7.º-4.º milenio a. C.) y se encontraron en Macedonia occidental, Tesalia y Mykonos. Por supuesto, la música queda fuera del ámbito de los métodos materialistas estrictos que se centran en datos cuantificables. (Enciclopedia de Historia Mundial, Música griega antigua) Balen_Minerva_entre_las_musas +wikimedia-1920w.jpg Prefacio: La simplificación excesiva de la religión en la cuestión y característica “sobrenatural” no sólo es una simplificación excesiva sino también una distorsión grave, especialmente en el contexto de la descripción que Cristo hace del Espíritu Santo como el “Espíritu de Verdad” o “ Espíritu que es Verdad” y guía. Una pregunta muy relevante parecería ser: ¿Fueron los “templos” de piedra un subproducto de un impulso más primario para formar sociedades, siendo el culto a la piedra una motivación secundaria? La investigación sobre la música como yo social y yo espiritual Es notable y creo que es útil para resaltar las creencias espirituales y religiosas. Funk y Gazzanigna observan que: “La neurociencia moral es un campo complejo y en expansión. Esta revisión resume los principales hallazgos científicos obtenidos hasta la fecha. La moralidad es un conjunto de procesos emocionales y cognitivos complejos que se reflejan en muchos dominios cerebrales. Algunos de ellos se consideran recurrentemente indispensables para emitir un juicio moral, pero ninguno de ellos está relacionado únicamente con la moralidad... specifics . Los circuitos neuronales de las regiones cerebrales implicadas en la moralidad se superponen con los que regulan otros procesos conductuales” (Arquitectura cerebral de la moralidad humana. Funk y Gazzanigna Opinión actual en Neurobiología 2009 19:678-681) La espiritualidad musical es una excelente ilustración de un yo social y espiritual, y la neurociencia musical hace la misma observación: la música está interconectada íntimamente con el habla, el canto y la danza y es fundamental en el desarrollo de un yo social. Por lo tanto, "la adoración de las piedras no sería diferente y estaría interconectada con diferentes procesos y funciones, incluido muy probablemente el desarrollo de un yo social." Yo, Sinopsis de la Investigación Musical – El Ser Espiritual y Social – Contrapunto a la Ideología Materialista “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 (o cosmos).” (Kate Adams Bishop Grosseteste University College Lincoln & Brendan Hyde Australian Catholic University) HECHO: “¡Es más primigenia que la religión institucional”! Como observa Anton Killin: “La música es un tema fascinante para la teoría evolutiva, la filosofía natural y la construcción narrativa: la música es una característica muy valorada de todas las culturas vivas conocidas, que impregna muchos aspectos de la vida diaria y desem peña muchos papeles. Y la música es antigua. Los instrumentos musicales más antiguos conocidos aparecen en el registro arqueológico de hace 40.000 años (40.000 años)…”. Además, Killin sostiene que la capacidad musical puede datar de hace 275.000 años. Para ponerlo en perspectiva, es intriguing que existan similitudes notables entre las flautas prehistóricas de China y Alemania, que están separadas por 7219 km, o 4485 millas (de California a Nueva York hay 2900 millas) (Prehistoric European And East Asian Flutes, Victor H .Mair) A. La música como rasgo adaptativo evolutivo: Ser espiritual y social: “Desde Darwin (1871), cada vez más científicos creen que la música humana debe ser una adaptación biológica.” La investigación musical ofrece un contrapunto muy destacado a las normas académicas de que “no existe la psicología de los grupos” (psicología social, Allport 1927) ya la norma académica de que “toda espiritualidad es irreal”, que es un malentendido generalizado debido a la máxima-falacia materialista de que la espiritualidad es intangible e inmensurable, lo cual es una falacia y es falso. Además de la música, existen estudios sobre la compasión que muestran una correlación con la espiritualidad. Si no fuera físico, probablemente sería músico. A menudo pienso en la música. Estoy viviendo mis sueños en la música. Veo mi vida en terminos de música. - Albert Einstein 1. Schulkin and Raglan: Jay Schulkin y Greta B. Raglan observan que “la música es una experiencia humana fundamental y los procesos generativos reflejan capacidades cognitivas. La música suele ser funcional porque es algo que puede promover el bienestar humano al facilitar el contacto humano, el significado humano y la imaginación humana de posibilidades, vinculándola a nuestros instintos sociales. La música es una parte fundamental de nuestra evolución, ¡y funcional porque facilita el “contacto humano” y nuestro “yo social”! 2. Ian Cruz: En su libro Music and evolution, Ian Cross afirma: Parece probable que las capacidades protomusicales y sus particularizaciones culturales como músicas fueran factores cruciales para precipitar y sostener la versatilidad social y cognitiva que caracteriza a los humanos modernos (Cross, 1999). En efecto, la musicalidad puede interpretarse como un complemento del lenguaje en la evolución humana, que llena los "vacíos" en la función del lenguaje mediante su combinación de encarnación, sincronización y transponibilidad de la intencionalidad (p. 5-6). “En una primera aproximación, en el ámbito transcultural, los comportamientos “musicales” implican no sólo sonidos pautados, sino también acciones manifiestas; la “musicalidad” es una propiedad de las comunidades más que de los individuos; y la música es mutable en sus significados o significados específicos.” (p.1) 3. Tianyan Wang afirma: “Desde Darwin (1871), cada vez más científicos creen que la música humana debe ser una adaptación biológica (Wallin et al., 2001; Mithen, 2009)… Las funciones sociales de la música son tan importantes que muchos científicos sostienen que la música se originó y se desarrolló a partir de actividades sociales: fortaleciendo la conexión madre-bebé (Dissanayake, 2000; Trehub, 2003) y la cohesión social (Brown, 2000a; Freeman, 2000; Mithen, 2000) 7). Y también hay muchas hipótesis sobre los orígenes de las emociones musicales (Wallin et al., 2001; Brattico et al., 2009; Perlovsky, 2010; Altenmüller et al., 2013; Juslin, 2013; Patel e Iversen, 2014).” (Una hipótesis sobre los orígenes biológicos y la evolución social de la música y la danza. HIPÓTESIS Y TEORÍA DEL ARTÍCULO Front. Neurosci., 18 de febrero Tianyan Wang) 4. “Moralidad y creatividad musical en el fandom de Harry Potter” C. Hall La popularidad contemporánea y moderna de Star Wars y Harry Potter, y de otros numerosos fandoms imaginativos, proporciona -= como evidencia sociológica - datos masivos y evidencia de la existencia de simbolismo espiritual inconsciente. Rhiannon Grant en The Sacred in Fantastic Fandom, Grant observa que en 2001, el gobierno británico realizó un censo regular, pero incluyó una nueva pregunta sobre religión. En respuesta, casi el 0.8 por ciento de la población total dijo que era un "Jedi" o un caballero Jedi! (p. 38) Esos resultados se repitieron en Australia y Nueva Zelanda. Catherine Hall, en su artículo, 'Reading and [w]rocking': Morality and musical creation in the Harry Potter fandom, observa: "El rock mágico, a menudo estilizado en forma escrita como 'wrock', se involucra creativamente con y aumenta el mundo de contenido de Harry Potter a través de actuaciones musical y líricamente diversas. activists del fandom. Sin embargo, hay poco análisis de la música, las letras y las actuaciones del rock mágico en relación con los mensajes morales de la serie... Al igual que sus héroes en los libros, estos músicos imbuyen su música y sus imágenes de sí mismos con la moral de la serie, los tropos históricos y los arquetipos. Hacen tangible esta moralidad donando las ganancias de los álbumes recopilatorios o las ventas de series de suscripciones de música a organizaciones sin fines de lucro y tejiendo estos mensajes en su música. Sostengo que la aplicación del heroísmo ficticio por parte de la comunidad del rock mágico a través de la música, las letras y la interpretación alienta a los fanáticos de Harry Potter a adoptar cualidades heroicas en el mundo real.” (CATHERINE HALL Florida State University 'Lectura y [trabajo]': Moralidad y creatividad musical en el fandom de Harry Potter; Journal of Fandom Studies Volumen 4 Número 2 © 2016 Intellect Ltd Artículo. Idioma inglés. doi: 10.1386/jfs.4.2. 193_) B. Inspiración divina en la música “La música es el donum Dei, el don de Dios, y por lo tanto sólo es secundariamente un arte o ciencia humana.” Martin Lutero (Alemania, siglo XVI) La música histórica más antigua, que eran expresiones de inspiración divina, proviene de la India, el hinduismo. “Adoramos a Nada-Brahman, esa dicha incomparable que es inmanente en todas las criaturas como inteligencia y se manifiesta en el fenómeno de este universo. De hecho, a través de la adoración de Nada se adoran a los dioses Brahma, Vishnu y Siva, ya que esencialmente son uno con ella... Nada se diferencia en veintidós grados que, debido a su audibilidad, se conocen como Srutis. De los Srutis surgen las siete notas musicales.” Sangıta Ratnakara de Sarngadeva (India del siglo XIII)” El Dr. Wong observa: “Lo más hermoso que podemos experimentar es lo Misterioso” [Einstein]… El asombro es siempre una mezcla de emociones, que abarca reverencia, miedo y una sublime sensación de maravilla y asombro. Puede experimentar un hormigueo en la piel o un debilitamiento de las rodillas. Puede sentir la agitación en lo profundo de su alma. Mientras dura el hechizo, usted es transportado de su existencia mundana a un reino diferente lleno de sorpresas y posibilidades. Comencemos con la música, el puente invisible hacia el Cielo. Después de que George Frederic Handel terminó el “Coro del Aleluya”, exclamó a su sirviente con lágrimas en los ojos: “¡Creí que veía todo el Cielo ante mí y al gran Dios mismo!” La música le había abierto los ojos interiores para la gloria de Dios a pesar de su ceguera. Desde 1742, cada vez que se interpreta El Mesías de Handel, el público se pone automáticamente de pie al escuchar el majestuoso e imponente “Coro del Aleluya”. Espiritualidad-Música en la prehistoria: el mito de la creación de T'boli Manolete Mora observa: “Un examen e interpretación de la creación del símbolo de Boi Henwu en el contexto del mito de la creación del lago Sebu es de significant importancia para el estudio de la música instrumental T'boli. Este mito alude a características importantes de la creación musical T'boli. En primer lugar, señala los componentes compositivos subyacentes en la música instrumental y, en segundo lugar, indica una relación intrínseca entre el sonido o patrón musical y los aspectos extramusicales. La expresión de esta relación en el mito destaca una tercera característica importante; a saber, la música como imitación o recreación de la naturaleza. Una gran parte del repertorio instrumental se ocupa de la imitación de sonidos naturales y de los significados simbólicos que se les atribuyen. Finalmente, en el mito del lago Sebu se indican dos características o atributos clave adicionales de la creación musical. Se trata, en primer lugar, de la creencia de que la música, como el conocimiento en general, se deriva del reino espiritual a través de la inspiración y, en segundo lugar, de la idea de que la música instrumental cumple importantes funciones sociales en El cortejo y como marcador de límites en los rituales. (El Panteón Sonoro de la Naturaleza: La música instrumental T'boli en la creación de un símbolo ancestral) MANOLETE MORA (CLAYTON, VICTORIA, AUSTRALIA) C. La conciencia social es orden social y moral El orden social y moral abarca a los vivos, los muertos, las deidades y los espíritus: Ramon Reyes enfatiza que las creencias espirituales y religiosas tempranas en Filipinas eran un “orden social y moral”: “En suma, un orden social y moral abarca A los vivos, los muertos, las deidades y los espíritus, y el medio ambiente total.” (Experiencia religiosa en Filipinas: desde el mito hasta el logos Author(s): RAMON C. REYES; Philippine Studies, Vol. 33, No. 2 (Segundo trimestre de 1985), pp. 203-212 Publicado por: Ateneo de Manila University) Como afirman Paloutzian y Park (p. 12): “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.” Las creencias de los Cazadores-recolectores del Ártico en los espíritus animales como "relaciones humanas con el mundo natural..." están arraigadas en la Sociedad de Cazadores-Recolectores del Ártico con roles sociales y familiares. En el artículo muy detallado y completo de Erica Hill, Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka (Los animales como agentes: rituales de caza y ontologías relacionales en la Alaska prehistórica y Chukotka), Erica Hill destaca claramente el hecho de que la cuestión central es la creencia espiritual en los espíritus animales, las “relaciones humanas con el mundo natural” . Esencialmente, Erica Hill define las creencias espirituales en este contexto de las relaciones humanas con el medio ambiente. El énfasis está en las “relaciones humanas”, en contraste con las relaciones con lo “sobrenatural”. Erica Hill enfatiza: “Sus pensamientos y acciones establecieron y mantuvieron relaciones con animales de presa y pueden conceptualizarse de manera más productiva como comportamientos sociales dinámicos insertos en el contexto de la vida diaria que como actos rituales privilegiados.” II. No existe un modelo cartográfico adecuado de la religión: la definición de religión de Geertz, aceptada “universalmente” (entre las ciencias sociales), frente a un modelo cartográfico realista 1. “¡El conocimiento adecuado refleja las realidades del mundo real!” –K Gergen 2. ¡Entender algo, seamos conscientes de ello o no, depende de la elección de un modelo! -Iain McGilCristo 3. “No es verdad si la premisa mayor no es verdadera” – Juez Rehnquist (p.765 Falacias lógicas y la Corte Suprema...) Definición de religión de A. Geertz, aceptada “universalmente” (en las ciencias sociales) Ira Chernus: “Una de las figuras más influyentes en este enfoque científico-social de la religión es el antropólogo Clifford Geertz. En un ensayo titulado “La religión como sistema cultural” (1965), él [Geertz] explicó una definición de religión que muchos otros han tomado prestada, adaptado y empleado en el estudio de la religión… “(1) un sistema de símbolos ( 2) que actúa para establecer estados de ánimo y motivaciones poderosos, generalizados y duraderos en los hombres (3) formulando concepciones de un orden general de existencia y (4) revistiendo estas concepciones con tal aura de factualidad que (5) los estados de ánimo y las motivaciones parecen excepcionalmente realistas.” B. ¡Análisis de la definición “universalmente aceptada” de religión de Geertz! 1) No existe comunidad, 2) no existe conciencia social, 3) no hay lugar para las enseñanzas de las religiones y 4) no hay espíritu. Todos mis contactos coinciden en que estas son verdades evidentes: 1. Las religiones son grupos y comunidades. 2. Las enseñanzas de la religión son un aspecto importante de las religiones. 3. El “espíritu” es fundamental en las creencias religiosas 4. Las creencias espirituales y religiosas son una forma de conciencia social. 5. En el que la identidad –y el estilo de vida- son factores muy destacados y fundamentales 6. Rasgo de atención selectiva adaptativa evolutiva como función psicológica fundamental que centra la atención y anula las necesidades competitivas (los deseos) para asegurar un compromiso total con los objetivos de los cazadores-recolectores. Irónicamente, “la palabra principal que los millennials usaron para describir su entorno ideal para la adoración es “comunidad”, seguida de cerca por “santuario”. “Los cristianos millennials... se sienten atraídos por iglesias cuyo enfoque no está solo en los miembros, sino en la comunidad y el mundo.” Sin embargo, aparentemente ninguno de los millennials planteó esa pregunta cuando estudiaba religión. (¿Qué estilo de adoración atrae a los millennials? Church Answers, patrocinado por New Living - https://churchanswers.com/blog/worship-style-attracts-millennials/comment-page-1/

Le tableau de Minerve est tiré de la mythologie grecque. « La musique (ou mousike ) faisait partie intégrante de la vie dans le monde grec antique, et le terme couvrait non seulement la musique mais aussi la danse, les paroles et l'interprétation de poésie. Une large gamme d'instruments était utilisée pour interpréter de la musique qui était jouée à toutes sortes d'occasions telles que les cérémonies religieuses, les festivals, les beuveries privées (symposiums), les mariages, les funérailles et pendant les activités sportives et militaires. La musique était également un élément important de l'éducation et des représentations dramatiques grecques organisées dans les théâtres tels que les pièces de théâtre, les récitals et les concours. Origines musicales : Pour les Grecs de l'Antiquité, la musique était considérée comme un don des dieux. L'invention d'instruments spécifiques est attribuée à des divinités particulières : Hermès la lyre, Pan la syrinx (flûte de Pan) et Athéna l'aulos (flûte). Dans la mythologie grecque, les Muses personnifiaient les différents éléments de la musique (au sens grec large du terme) et étaient censées divertir les dieux sur le mont Olympe avec leur musique divine, leurs danses et leurs chants. D'autres personnages mythiques fortement associés à la musique sont le dieu du vin Dionysos et ses disciples les Satyres et les Ménades. Amphion et Thamyres étaient tous deux célèbres pour leurs talents de joueur de cithare (guitare) tandis qu'Orphée était célébré comme un magnifique chanteur et joueur de lyre. Les Grecs croyaient que la musique pouvait avoir un effet bénéfique à la fois sur l'esprit et sur le corps de l'auditeur. Les plus anciens instruments de musique grecs encore existants sont des auloi en os qui datent de l'âge néolithique (7e-4e millénaire avant J.-C.) et ont été trouvés en Macédoine occidentale, en Thessalie et à Mykonos. Bien entendu, la musique n'entre pas dans le champ des méthodes matérialistes strictes qui se focalisent sur des données quantifiables. (Encyclopédie de l'histoire mondiale, Musique grecque antique) Balen_Minerva_parmi_la_Muse s+wikimedia-1920w.jpg Préface : La simplification excessive de la religion en la réduisant à la question et aux caractéristiques « surnaturelles » n’est pas seulement une simplification grossière, mais aussi une grave distorsion – en particulier dans le contexte de la description du Saint-Esprit par le Christ comme « l’Esprit de Vérité » ou « l’Esprit est La vérité et la guidance. Une question très pertinente semble être la suivante : les « temples » de pierre sont-ils le résultat d’une volonté plus primaire de former des sociétés – le culte de la pierre étant une motivation secondaire. La recherche sur la musique en tant que soi social et soi spirituel est remarquable et je crois utile pour mettre en évidence les croyances spirituelles et religieuses. Funk et Gazzanigna observent que : « La neuroscience morale est un domaine complexe et en pleine expansion. Cette revue résume les principales découvertes scientifiques obtenues à ce jour. La moralité est un ensemble de processus émotionnels et cognitifs complexes qui se reflète dans de nombreux domaines du cerveau. Certains d’entre eux sont régulièrement jugés indispensables pour émettre un jugement moral, mais aucun d’entre eux n’est uniquement lié à la moralité… Certaines des émotions traitées sont plus centrales à la moralité que d’autres, mais toutes les émotions contribuent au jugement moral dans des situations contextuelles spécifiques. 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) La spiritualité musicale est une excellente illustration d’un moi social et spirituel – et la neuroscience musicale fait la même observation – que la musique est intimement liée à la parole, au chant, à la danse et qu’elle est essentielle au développement d’un moi social. Ainsi, « le culte de la pierre ne serait pas différent et interconnecté avec différents processus et fonctions – y compris très probablement le développement d’un moi social Moi, Synopsis de la recherche musicale – Soi spirituel et social – contrepoint à l’idéologie matérialiste « 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 (ou au cosmos). » (Kate Adams Bishop Grosseteste University College Lincoln & Brendan Hyde Australian Catholic University) FAIT : « C’est plus primitif que la religion institutionnelle » ! Comme l’observe Anton Killin : « La musique est un sujet fascinant pour la théorie de l’évolution, la philosophie naturelle et la construction narrative : la musique est une caractéristique très appréciée de toutes les cultures vivantes connues, imprégnant de nombreux aspects de la vie quotidienne, jouant de nombreux rôles. Et la musique est ancienne. Les plus anciens instruments de musique connus apparaissent dans les archives archéologiques il y a 40 000 ans (40 Kya)… » De plus, Killin soutient que la capacité musicale pourrait remonter à 275 000 ans. Pour mettre les choses en perspective, il est intriguant de constater qu’il existe des similitudes remarquables entre les flûtes préhistoriques de Chine et d’Allemagne – qui sont séparées de 7 219 km, ou 4 485 miles (de la Californie à New York, il y a 2 900 miles) (Prehistoric European And East Asian Flutes Victor H. Mair) A. La musique comme trait adaptatif évolutif : soi spirituel et social : « Depuis Darwin (1871), de plus en plus de scientifiques pensent que la musique humaine doit être une adaptation biologique. La recherche musicale offre un contrepoint très pertinent aux normes académiques selon lesquelles « il n’existe pas de psychologie des groupes » (psychologie sociale – Allport 1927) et à la norme académique selon laquelle « toute spiritualité est irréelle », ce qui est une erreur largement répandue due à l’idée fausse selon laquelle la spiritualité est intangible et incommensurable – ce qui est une erreur et une fausseté. Outre la musique, il existe des études sur la compassion qui montrent une corrélation avec la spiritualité. Si je n'étais pas physicien, je serais probablement musicien. Je pense souvent à la musique. Je vis mes rêves en musique. Je vois ma vie en termes de musique. - Albert Einstein 1. Schulkin et Raglan : Jay Schulkin et Greta B. Raglan observent que « la musique est une expérience humaine fondamentale et que les processus génératifs reflètent les capacités cognitives. La musique est souvent fonctionnelle car elle peut promouvoir le bien-être humain en facilitant le contact humain, la signification humaine et l’imagination humaine des possibilités, en la liant à nos instincts sociaux. La musique est un élément fondamental de notre évolution – et fonctionnelle car elle facilite le « contact humain » et notre « moi social » ! 2. Ian Cross : Dans Music and evolution, Ian Cross déclare : « Il semble probable que les capacités proto-musicales et leurs particularisations culturelles en tant que musiques aient été des facteurs cruciaux dans la précipitation et le maintien de la polyvalence sociale et cognitive qui caractérise les humains modernes » (Cross, 1999). En effet, la musicalité peut être interprétée comme un complément du langage dans l'évolution humaine, comblant les « lacunes » de la fonction du langage par sa combinaison d'incarnation, d'entraînement et de transposabilité de l'intentionnalité. (p. 5 – 6) « D’un point de vue interculturel, à première vue, les comportements « musicaux » impliquent non seulement des sons structurés, mais aussi une action manifeste ; la « musicalité » est une propriété des communautés plutôt que des individus ; et la musique est mutable dans ses significations ou significations spécifiques. » (p.1) 3. Tianyan Wang déclare : « Depuis Darwin (1871), de plus en plus de scientifiques pensent que la musique humaine doit être une adaptation biologique (Wallin et al., 2001 ; Mithen, 2009)… Les fonctions sociales de la musique sont si importantes que de nombreux scientifiques soutiennent que la musique est née et s’est développée à partir d’activités sociales : renforcement du lien mère-enfant (Dissanayake, 2000 ; Trehub, 2003) et de la cohésion sociale (Brown, 2000a ; Freeman, 2000 ; Mithen, 2007). Il existe également de nombreuses hypothèses sur les origines des émotions musicales (Wallin et al., 2001 ; Brattico et al., 2009 ; Perlovsky, 2010 ; Altenmüller et al., 2013 ; Juslin, 2013 ; Patel et Iversen, 2014). » (Une hypothèse sur les origines biologiques et l'évolution sociale de la musique et de la danse ARTICLE HYPOTHÈSE ET THÉORIE Front. Neurosci., 18 février Tianyan Wang) 4. « Moralité et créativité musicale dans le fandom d’Harry Potter » C. Hall La popularité contemporaine et moderne de Star Wars et d’Harry Potter, ainsi que de nombreux autres fandoms imaginatifs, fournissent – comme preuve sociologique – des données massives et des preuves de l’existence d’un symbolisme spirituel inconscient. Rhiannon Grant, dans The Sacred in Fantastic Fandom, observe Grant en 2001, que le gouvernement britannique a organisé un recensement régulier, mais qu’il a inclus une nouvelle question sur la religion. En réponse, près de 0,8 pour cent de la population totale a déclaré être un « Jedi » ou un chevalier Jedi ! » (p. 38). Ces résultats ont été répétés en Australie et en Nouvelle-Zélande. Catherine Hall, dans son article « Reading and [w]rocking » : Morality and musical creative in the Harry Potter fandom, observe : « Le witch rock, souvent stylisé sous forme écrite comme « wrock », s'engage de manière créative dans le monde de Harry Potter et l'augmente à travers des performances musicales et lyriques diverses. Les études de fans centrées sur Harry Potter ont souvent discuté de l'application de l'héroïsme fictif aux problèmes du monde réel, et les musiciens de witch rock sont fréquemment cités comme des militants du fandom. Cependant, il existe peu d'analyses de la musique, des paroles et des performances du witch rock en ce qui concerne les messages moraux de la série… Tout comme leurs héros dans les livres, ces musiciens imprègnent leur musique et leur image d'eux-mêmes de la morale, des tropes historiques et des archétypes de la série. Ils rendent cette moralité tangible en faisant don des bénéfices des albums de compilation ou des ventes de séries d'abonnement musical à des organisations à but non lucratif, et en intégrant ces messages dans leur musique. Je soutiens que l'application par la communauté du rock sorcier de l'héroïsme fictif à travers la musique, les paroles et la performance encourage les autres fans d'Harry Potter à adopter des qualités héroïques dans le monde réel. (CATHERINE HALL Florida State University 'Reading and [w]rocking' : Moralité et créativité musicale dans le fandom Harry Potter ; Journal of Fandom Studies Volume 4 Numéro 2 © 2016 Intellect Ltd Article. Langue anglaise. doi: 10.1386/jfs.4.2.193_) B. Inspiration divine dans la musique « La musique est le donum Dei, le don de Dieu, et n’est donc qu’accessoirement un art ou une science humaine. » Martin Luther (Allemagne du XVIe siècle) La musique historique la plus ancienne – expression de l’inspiration divine – vient de l’Inde – l’hindouisme. « Nous vénérons Nada-Brahman, cette félicité incomparable qui est immanente à toutes les créatures en tant qu’intelligence et qui se manifeste dans le phénomène de cet univers. En effet, à travers le culte de Nada, nous vénérons les dieux Brahma, Vishnu et Shiva, car ils ne font qu’un avec lui… Nada est différencié en vingt-deux degrés qui, en raison de leur audibilité, sont connus sous le nom de Srutis. Des Srutis naissent les sept notes musicales. » Sangıta Ratnakara de Sarngadeva (Inde du XIIIe siècle) Le Dr Wong observe que « la plus belle chose que nous puissions expérimenter est le Mystérieux » [Einstein]… L’émerveillement est toujours un mélange d’émotions, englobant la révérence, la peur et un sublime sentiment d’émerveillement et d’étonnement. Vous pouvez ressentir un picotement sur votre peau ou un affaiblissement de vos genoux. Vous pouvez ressentir un frémissement au plus profond de votre âme. Tant que dure le charme, vous êtes transporté de votre existence mondaine vers un autre royaume rempli de surprises et de possibilités. Commençons par la musique, le pont invisible vers le Ciel. Après que George Frederic Handel) eut terminé le « Chœur de l’Alléluia », il s’exclama à son serviteur, les larmes aux yeux : « Je pensais avoir vu tout le Ciel devant moi, et le grand Dieu Lui-même ! » La musique avait ouvert ses yeux intérieurs sur la gloire de Dieu malgré sa cécité. Depuis 1742, chaque fois que le Messie de Haendel est interprété, le public se lève automatiquement lorsqu’il entend le majestueux et impressionnant « Chœur de l’Alléluia ». Spiritualité-Musique dans la préhistoire : le mythe de la création des T'boli Manolete Mora observe : « L’examen et l’interprétation de la fabrication du symbole de Boi Henwu dans le contexte du mythe de la création du lac Sebu revêtent une importance considérable pour l’étude de la musique instrumentale T’boli. Ce mythe fait allusion à des caractéristiques importantes de la création musicale T’boli. Tout d’abord, il met en évidence les composants compositionnels sous-jacents de la musique instrumentale et, deuxièmement, il indique une relation intrinsèque entre le son ou le motif musical et les aspects extra-musicaux. L’expression de cette relation dans le mythe met en évidence une troisième caractéristique importante, à savoir la musique comme imitation ou recréation de la nature. Une grande partie du répertoire instrumental concerne l’imitation des sons naturels et les significations symboliques qui leur sont attribuées. Enfin, deux autres caractéristiques ou attributs clés de la création musicale sont indiqués dans le mythe du lac Sebu. Il s’agit, premièrement, de la croyance que la musique, comme la connaissance en général, dérive du royaume des esprits par l’inspiration et, deuxièmement, de l’idée que la musique instrumentale remplit d’importantes fonctions sociales dans la cour et comme marqueur de frontière dans le rituel. (Le Panthéon sonore de la nature : la musique instrumentale T'boli dans la création d'un symbole ancestral) MANOLETE MORA (CLAYTON, VICTORIA, AUSTRALIE) C. La conscience sociale est un ordre social et moral L’ordre social et moral englobe les vivants, les morts, les divinités et les esprits : Ramon Reyes souligne que les premières croyances spirituelles et religieuses aux Philippines étaient 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 dans son ensemble. » (Religious Experience in the Philippines: From Mythos Through Logos to Kairos Auteur(s) : RAMON C. REYES ; Philippine Studies, vol. 33, n° 2 (deuxième trimestre 1985), pp. 203-212 Publié par : Ateneo de Manila University) Comme l’affirment Paloutzian et Park (p. 12) : « 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. » Les croyances des chasseurs-cueilleurs de l'Arctique dans les esprits animaux en tant que « relations humaines avec le monde naturel... » sont ancrées dans la société des chasseurs-cueilleurs de l'Arctique avec des rôles sociaux et familiaux Dans son article très détaillé et complet, Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka, Erica Hill souligne clairement le fait que la question des croyances spirituelles dans les esprits animaux, « les relations humaines avec le monde naturel », est la question centrale. 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 ». Erica Hill souligne que « leurs pensées et leurs actions ont établi et maintenu des relations avec les animaux proies et peuvent être conceptualisées de manière plus productive comme des comportements sociaux dynamiques intégrés dans le contexte de la vie quotidienne que comme des actes rituels privilégiés. » II. Pas de modèle cartographique approprié de la religion – la définition de la religion de Geertz « universellement » acceptée (parmi les sciences sociales) contre un modèle cartographique réaliste 1. « Une connaissance appropriée cartographie ou reflète les réalités du monde réel ! » – K Gergen 2. Comprendre quelque chose, que nous en soyons conscients ou non, dépend du choix d'un modèle ! - Iain McGilChrist 3. « Ce n’est pas vrai si la prémisse principale n’est pas vraie » – Juge Rehnquist (p. 765 Les sophismes logiques et la Cour suprême….) Définition de la religion « universellement » acceptée (dans les sciences sociales) par A. 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 comme système culturel » (1965), il [Geertz] a énoncé une définition de la religion que beaucoup d’autres ont empruntée, adaptée et utilisée dans l’étude de la religion… « (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 factalité que (5) les humeurs et les motivations semblent particulièrement réalistes. » B. Analyse de la définition de la religion « universellement acceptée » de Geertz ! Il n'y a 1) pas de communauté, 2) pas de conscience sociale, 3) pas de rôle pour les enseignements des religions et 4) pas d'esprit. Tous mes contacts s'accordent à dire que ces vérités sont 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 essentiels 6. Trait d’attention sélective adaptative évolutive en tant que fonction psychologique essentielle qui concentre l’attention et remplace les besoins concurrents – désire assurer un engagement total envers les objectifs des chasseurs-cueilleurs. Ironiquement, « le mot le plus utilisé par les milléniaux pour décrire leur environnement idéal pour le culte est « communauté », suivi de près par « sanctuaire ». « Les chrétiens milléniaux… sont attirés par les églises qui se concentrent non seulement sur les membres, mais sur la communauté et le monde. » – Pourtant, aucun des milléniaux n’a apparemment soulevé cette question lorsqu’il étudiait la religion. (Quel style de culte attire les milléniaux ? Church Answers, sponsorisé par New Living - https://churchanswers.com/blog/worship-style-attracts-millennials/comment-page-1/

Картина Минервы взята из греческой мифологии. «Музыка (или mousike ) была неотъемлемой частью жизни в древнегреческом мире, и этот термин охватывал не только музыку, но и танцы, тексты песен и исполнение поэзии. Для исполнения музыки использовался широкий спектр инструментов, которая исполнялась на всевозможных мероприятиях, таких как религиозные церемонии, фестивали, частные вечеринки с выпивкой (симпозиумы), свадьбы, похороны, а также во время спортивных и военных мероприятий. Музыка также была важным элементом образования и греческих драматических представлений, проводившихся в театрах, таких как пьесы, сольные концерты и соревнования. Музыкальные истоки: Для древних греков музыка рассматривалась как буквально дар богов. Изобретение определенных инструментов приписывается определенным божествам: Гермесу - лире, Пану - сиринксу (флейте) и Афине - авлосу (флейте). В греческой мифологии музы олицетворяли различные элементы музыки (в широком греческом смысле этого слова) и, как говорили, развлекали богов на горе Олимп своей божественной музыкой, танцами и пением. Другие мифические персонажи, тесно связанные с музыкой, - это бог вина Дионис и его последователи сатиры и менады. Амфион и Фамирес славились своим мастерством игры на кифаре (гитаре), в то время как Орфей прославлялся как великолепный певец и лирник. Греки верили, что музыка может оказывать благотворное влияние как на разум, так и на тело слушателя. Древнейшими сохранившимися греческими музыкальными инструментами являются костяные аулосы, которые датируются эпохой неолита (VII-IV тыс. до н. э.) и были найдены в Западной Македонии, Фессалии и Миконосе. Конечно, музыка находится за пределами строгих материалистических методов, которые зациклены на количественных данных. (Энциклопедия всемирной истории, Древнегреческая музыка) Balen_Minerva_among_the_Muse s+wikimedia-1920w.jpg Предисловие: Чрезмерное упрощение религии до «сверхъестественного» вопроса и характеристики является не только грубым упрощением, но и серьезным искажением, особенно в контексте описания Христом Святого Духа как «Духа Истины» или «Дух есть Истина», а также руководство. Весьма уместным вопросом, казалось бы, было бы: были ли каменные «храмы» побочным продуктом более первичного стремления к формированию обществ – поклонение камню было вторичной мотивацией. Исследования музыки как социального и духовного «я» является замечательным и, я считаю, полезным для освещения духовных и религиозных убеждений. Фанк и Газзанинья отмечают, что: «Неврология морали — сложная и расширяющаяся область. В этом обзоре суммируются основные научные открытия, полученные на сегодняшний день. Мораль — это набор сложных эмоциональных и когнитивных процессов, которые отражаются во многих областях мозга. Некоторые из них периодически оказываются необходимыми для вынесения морального суждения, но ни одна из них не связана исключительно с моралью… Некоторые из обрабатываемых эмоций более важны для морали, чем другие, но все эмоции способствуют моральному суждению с учетом конкретных контекстуальных ситуаций. Нейронные контуры областей мозга, вовлеченных в мораль, пересекаются с теми, которые регулируют другие поведенческие процессы» (Архитектура мозга человеческой морали. Фанк и Газзанинья Текущее мнение в нейробиологии 2009 19:678-681) Музыкальная духовность является прекрасной иллюстрацией социального и духовного «я» — и музыкальная нейронаука делает то же самое наблюдение — что музыка тесно связана с речью, пением, танцами и играет решающую роль в развитии социального «я». Так что «поклонение камням ничем не отличается и связано с различными процессами и функциями — включая, весьма вероятно, развитие социального «я» I, Краткий обзор музыкальных исследований – Духовное и социальное «я» – контрапункт материалистической идеологии «Духовность — это естественная человеческая предрасположенность. Она более первична, чем институциональная религия, и касается чувства связанности человека с собой, другими и миром (или космосом)». (Кейт Адамс Бишоп Гроссетестский университетский колледж Линкольна и Брендан Хайд Австралийский католический университет) ФАКТ: «Это более первобытно, чем институциональная религия»! Как замечает Антон Киллин: «Музыка — увлекательная тема для эволюционной теории, естественной философии и построения повествования: музыка — высоко ценимая черта всех известных живых культур, пронизывающая многие аспекты повседневной жизни, играющая множество ролей. И музыка — древняя. Самые старые известные музыкальные инструменты появляются в археологических записях 40 000 лет назад (40 Kya)… ». Кроме того. Киллин утверждает, что музыкальные способности могут датироваться 275 000 лет назад. Для перспективы интригует то, что есть замечательное сходство в доисторических флейтах из Китая и Германии — которые разделены 7219 км или 4485 миль (от Калифорнии до Нью-Йорка 2900 миль) (Prehistoric European And East Asian Flutes Victor H. Mair) A. Музыка как эволюционная адаптивная черта: духовное и социальное «я»: «Со времен Дарвина (1871) все больше ученых полагают, что человеческая музыка должна быть биологической адаптацией». Musical Research дает очень яркий контрапункт академическим нормам, что «Нет никакой психологии групп» (социальная психология - Allport 1927) и академической норме, что «Вся духовность нереальна», что является широко распространенным заблуждением из-за материалистической максимы-заблуждения, что духовность неосязаема и неизмерима - что является заблуждением и ложью. Помимо музыки существуют исследования сострадания, которые показывают связь с духовностью. Если бы я не был физиком, я бы, наверное, был музыкантом. Я часто думаю о музыке. Я проживаю свои мечты в музыке. Я вижу свою жизнь в терминах музыки. - Альберт Эйнштейн 1. Шулькин и Реглан: Джей Шулькин и Грета Б. Рэглан отмечают, что «Музыка — это основной человеческий опыт, а генеративные процессы отражают когнитивные способности. Музыка часто функциональна, потому что она может способствовать благополучию человека, способствуя человеческому контакту, человеческому смыслу и человеческому воображению возможностей, связывая его с нашими социальными инстинктами. Музыка — это фундаментальная часть нашей эволюции — и функциональна, потому что она способствует «человеческому контакту» и нашему «социальному я!» 2. Ян Кросс: В книге «Музыка и эволюция» Ян Кросс утверждает: «Похоже, что протомузыкальные способности и их культурные особенности в виде музыки были решающими факторами в ускорении и поддержании социальной и когнитивной универсальности, которая отличает современных людей» (Кросс, 1999). По сути, музыкальность можно интерпретировать как дополнение к языку в эволюции человека, заполняющее «пробелы» в функции языка посредством сочетания воплощения, вовлечения и транспонируемости преднамеренности. (стр. 5–6) «В кросс-культурном плане, в первом приближении, «музыкальное» поведение подразумевает не только шаблонное звучание, но и открытое действие; «музыкальность» является свойством сообществ, а не отдельных людей; и музыка изменчива в своих конкретных значениях или смыслах» (стр. 1) 3. Тяньян Ван утверждает: «Со времен Дарвина (1871) все больше ученых верят, что человеческая музыка должна быть биологической адаптацией (Wallin et al., 2001; Mithen, 2009)… Социальные функции музыки настолько важны, что многие ученые утверждают, что музыка возникла и развилась из социальной деятельности: укрепления связи между матерью и ребенком (Dissanayake, 2000; Trehub, 2003) и социальной сплоченности (Brown, 2000a; Freeman, 2000; Mithen, 2007). И также существует множество гипотез о происхождении музыкальных эмоций (Wallin et al., 2001; Brattico et al., 2009; Perlovsky, 2010; Altenmüller et al., 2013; Juslin, 2013; Patel and Iversen, 2014)». (Гипотеза о биологическом происхождении и социальной эволюции музыки и танца ГИПОТЕЗА И ТЕОРИЯ СТАТЬЯ Front. Neurosci., 18 февраля Tianyan Wang) 4. «Нравственность и музыкальное творчество в фэндоме Гарри Поттера» К. Холл Современная популярность «Звездных войн» и «Гарри Поттера», а также многочисленных других воображаемых фандомов, предоставляет -= в качестве социологических доказательств - массивные данные и свидетельства существования бессознательного духовного символизма. Рианнон Грант в «Священном в фантастическом фандоме», Грант замечает, что в 2001 году британское правительство провело регулярную перепись, но они включили новый вопрос о религии. В ответ почти 0,8 процента от общей численности населения заявили, что они «джедаи» или рыцари-джедаи!» (стр. 38) Эти результаты были повторены в Австралии и Новой Зеландии. Кэтрин Холл в своей статье «Чтение и [р]акинг»: мораль и музыкальное творчество в фандоме Гарри Поттера» замечает: «Волшебный рок, часто стилизованный в письменной форме как «рэк», творчески взаимодействует с миром содержания Гарри Поттера и дополняет его посредством разнообразных в музыкальном и лирическом плане выступлений. Исследования поклонников, сосредоточенные на Гарри Поттере, часто обсуждали применение вымышленного героизма к проблемам реального мира, и музыканты волшебных рок-музыкантов часто упоминаются как активисты фандома. Однако существует мало анализа музыки, текстов песен и выступлений волшебных рок-музыкантов в том, что касается моральных посланий сериала… Подобно своим героям в книгах, эти музыканты наполняют свою музыку и свои представления о себе моралью, историческими тропами и архетипами сериала. Они делают эту мораль осязаемой, жертвуя доходы от продаж сборников или подписных музыкальных серий некоммерческим организациям и вплетая эти послания в свою музыку. Я утверждаю, что использование сообществом волшебного рока вымышленного героизма через музыку, тексты песен и исполнение побуждает других поклонников Гарри Поттера перенимать героические качества в реальном мире». (CATHERINE HALL Университет штата Флорида «Чтение и [р]аска»: Мораль и музыкальное творчество в фандоме Гарри Поттера ; Журнал исследований фандома, том 4, номер 2 © 2016 Intellect Ltd Статья. Английский язык. doi: 10.1386/jfs.4.2.193_) B. Божественное вдохновение в музыке «Музыка — это donum Dei, дар Божий, и поэтому она лишь во вторую очередь является человеческим искусством или наукой». Мартин Лютер (Германия XVI века) Самая древняя историческая музыка – которая была выражением божественного вдохновения – происходит из Индии - индуизма «Мы поклоняемся Нада-Брахману, этому несравненному блаженству, которое присуще всем созданиям как разум и проявляется в феномене этой вселенной. Действительно, через поклонение Наде поклоняются богам Брахме, Вишну и Шиве, поскольку по сути они едины с ней ´ . . . Нада дифференцируется на двадцать две ступени, которые из-за их слышимости известны как Шрути. Из Шрути возникают семь музыкальных нот». Сангита Ратнакара из Сарнгадевы (Индия, 13 век)» Доктор Вонг замечает: «Самое прекрасное, что мы можем испытать, — это Таинственное» [Эйнштейн]… Благоговение — это всегда смесь эмоций, охватывающая благоговение, страх и возвышенное чувство чуда и изумления. Вы можете почувствовать покалывание на коже или слабость в коленях. Вы можете почувствовать волнение глубоко в своей душе. Пока длится заклинание, вы переноситесь из своего мирского существования в иную сферу, полную сюрпризов и возможностей. Давайте начнем с музыки, невидимого моста на Небеса. После того, как Георг Фридрих Гендель закончил «Хор Аллилуйя», он воскликнул своему слуге со слезами на глазах: «Я действительно думал, что видел все Небеса перед собой и самого великого Бога!» Музыка открыла его внутренние глаза для славы Божьей, несмотря на его слепоту. Начиная с 1742 года, всякий раз, когда исполняется «Мессия» Генделя, зрители автоматически встают со своих мест, слыша величественный, внушающий благоговение «Хор Аллилуйя». Духовность-Музыка в доисторические времена: миф о сотворении мира Тболи Манолете Мора замечает: «Изучение и интерпретация создания символа Бой Хенву в контексте мифа о сотворении озера Себу имеет большое значение для изучения инструментальной музыки Тболи. Этот миф намекает на важные особенности создания музыки Тболи. Во-первых, он указывает на базовые композиционные компоненты в инструментальной музыке, а во-вторых, он указывает на внутреннюю связь между музыкальным звуком или рисунком и внемузыкальными аспектами. Выражение этой связи в мифе подчеркивает третью важную особенность, а именно, музыку как имитацию или воссоздание природы. Большая часть инструментального репертуара связана с имитацией естественных звуков и с символическими значениями, приписываемыми им. Наконец, в мифе об озере Себу указаны две дополнительные ключевые особенности или атрибуты создания музыки. Это, во-первых, вера в то, что музыка, как и знание в целом, исходит из духовного царства через вдохновение, и, во-вторых, идея о том, что инструментальная музыка выполняет важные социальные функции в ухаживании и в качестве пограничного маркера в ритуале. (Звуковой Пантеон Природы: инструментальная музыка т'боли в создании родового символа) МАНОЛЕТЕ МОРА (КЛЕЙТОН, ВИКТОРИЯ, АВСТРАЛИЯ) C. Социальное сознание – это социальный и моральный порядок. Социальный и моральный порядок охватывает живых, мертвых, божеств и духов: Рамон Рейес подчеркивает, что ранние духовные и религиозные верования на Филиппинах были «социальным и моральным порядком»: «В целом, один социальный и моральный порядок охватывает живых, мертвых, божеств и духов, а также всю окружающую среду». (Religious Experience in the Philippines: From Mythos Through Logos to Kairos Автор(ы): РАМОН К. РЕЙЕС; Philippine Studies, Vol. 33, No. 2 (Second Quarter 1985), pp. 203-212 Опубликовано: Ateneo de Manila University) Как утверждают Палуциан и Парк (стр. 12): «религия и духовность — это более или менее последовательные, культурно разработанные системы значений, встроенные и приобретенные посредством социальных отношений и институтов, расположенных в сложной природной и искусственной среде». Вера арктических охотников и собирателей в духов животных как «человеческие отношения с природным миром...», заложенные в обществе арктических охотников и собирателей с социально-семейными ролями В очень подробной и обстоятельной статье Эрики Хилл «Животные как агенты: охотничий ритуал и реляционные онтологии на доисторической Аляске и Чукотке» Эрика Хилл четко подчеркивает тот факт, что вопрос духовных верований в духов животных, «человеческих отношений с природным миром» является центральным вопросом. По сути, Эрика Хилл определяет духовные верования в этом контексте человеческих отношений с окружающей средой. Акцент делается на «человеческих отношениях» — в отличие от отношений со «сверхъестественным». Эрика Хилл подчеркивает: «Их мысли и действия устанавливали и поддерживали отношения с животными-добычей и могут быть более продуктивно концептуализированы как динамическое социальное поведение, встроенное в контекст повседневной жизни, а не как привилегированные ритуальные действия». II. Отсутствие надлежащей картографической модели религии - «универсально» принятое (среди социальных наук) определение религии Гирцем против реалистичной картографической модели 1. «Правильные знания отображают или отражают действительность реального мира!» — К. Герджен 2. Понимание чего-либо, осознаем мы это или нет, зависит от выбора модели! - Иэн МакгилКрист 3. «Это не истинно, если большая посылка не верна» – судья Ренквист (стр. 765 Логические заблуждения и Верховный суд….) «Общепринятое» (в социальных науках) определение религии А. Гирца Айра Чернус: «Одной из самых влиятельных фигур в этом социально-научном подходе к религии является антрополог Клиффорд Гирц. В эссе под названием «Религия как культурная система» (1965) он [Гирц] изложил определение религии, которое многие другие заимствовали, адаптировали и использовали при изучении религии… «(1) система символов (2), которая действует, чтобы установить мощные, всепроникающие и длительные настроения и мотивации у людей (3) формулируя концепции общего порядка существования и (4) облачая эти концепции в такую ауру фактичности, что (5) настроения и мотивации кажутся уникально реалистичными». Б. Анализ «общепринятого» определения религии Гирцем! нет 1) никакого сообщества, 2) никакого общественного сознания, 3) никакой роли для учений религий, и 4) никакого духа. Все мои связи согласны, что это самоочевидные истины: 1. Религии — это группы и сообщества. 2. Религиозные учения являются важным аспектом религий. 3. «Дух» играет центральную роль в религиозных верованиях. 4. Духовные и религиозные убеждения являются формой общественного сознания. 5. В котором идентичность и образ жизни являются очень важными и решающими факторами 6. Эволюционно-адаптивная черта избирательного внимания как важнейшая психологическая функция, которая фокусирует внимание и подавляет конкурирующие потребности — желания обеспечить полную приверженность целям охотников и собирателей. По иронии судьбы, «самым популярным словом, которое миллениалы используют для описания идеальной среды для поклонения, является «сообщество», за которым сразу следует «святилище». «Христиане-миллениалы… привлекаются церквями, в центре внимания которых находятся не только члены церкви, но и сообщество и мир». Однако, по-видимому, ни один из миллениалов не поднимал этот вопрос при изучении религии. (Какой стиль поклонения привлекает миллениалов? Church Answers, спонсируется New Living - https://churchanswers.com/blog/worship-style-attracts-millennials/comment-page-1/

Selective Attention-Intention-Motivation, Mannheim, and Social Consciousness Mannheim: Theory & Historical Synergy: Karl Mannheim (1893 – 1947), a founding sociologist is perhaps best known for his book Ideology and Utopia, as well as for articulating the Mannheim’s Paradox. Mannheim argued that the social sciences and spiritual-religious beliefs were generated or produced - to a large extent - from society’s political economic reality and those belief systems or ideologies were value-laden primarily due to the social-political social norms and beliefs inherent in the underlying economic-political reality “Mannheim holds that historical and political thought is determined by the socio-historical location of the thinker and the political aspirations and material ambitions of the group or groups to which he belongs. Such thought is inherently value-laden, one-sided, distorted, and therefore false. In short, all systems of historical-social-political thought are ideologies” . (p.143 Truth and Ideology: Reflections on Mannheim's Paradox by Willard A. Mullins, History and Theory, Vol. 18, No. 2 (May, 1979), pp. 141-154) Mannheim argues that that the political-economic realities have a profound effect on philosophical, artistic, humanitarian expressions and theories. The Mannheim Paradox states that the ideological views of the political scientist or sociologist will distort and skew the views and understandings of other ideologies to the point that objective analysis would be impossible. As William James observed that6 in order to “pay attention” to something one necessarily must ignore and exclude a lot of information and data. Modern neuroscience supports William James theory – and so provides a foundation for Mannheim’s Paradox. John Bargh also confirms the ability of the attention processes to exclude informaiton – and noise. “Ideology [including philosophy & social science] is, as Mannheim uses the term, a mode of thought that obscures the real condition of society to the group holding the thought, thereby stabilizing the shared social reality of the mode of thought. Groups are simply unable to see particular facts that would undermine their conception of the world!” (Christina Maimone) Mannheim, Historical Synergy, and Bargh’s “natural contextual tuning to the present environment” Common sense would seem to indicate pretty clearly that peoples' worldviews and orientations would tend necessarily to adopt and adjust to the economic-political reality of the world they live in - which is what Mannheim said nearly 100 years ago. Furthermore, John Bargh, unconscious researcher, in many different ways explains that human consciousness and particularly the unconscious is intimately interconnected with the environment in myriad ways. Bargh observes “Further supporting this notion of natural contextual tuning of one’s behavior to the present environment,..” Materialist Quantification is Not objective and terribly value laden Materialist Methodology produces Severely restricted and limited analyses It is ironic that materialists argue they are scientifically objective because Academic materialism is the most “tunnel vision” and distorted view of science in human history. As Claudia Nielsen pointed out, the psychiatrist McGilChrist observes that “The scope of inquiry and understanding of the Materialist Doctrine with its rigid adherence to the actually arbitrary principle of quantification and over-emphasis on physiological characteristics is severely restricted and limited in the analyses that can be performed.” Half of human conscious is not quantifiable: hope, art, dreams, music, poetry, true love, awe-wonder, freedom, ideals, justice, - not to mention death. I would briefly question that how a methodology – described by McGilChrist as a “rigid adherence to quantification” – which is appropriate to physics or chemistry got applied to human consciousness is mindboggling. Types 1. The Sumerians created a palace/temple -economy with a centralized over-ruling organization which controlled crop production and distribution of some goods. A centralized government was necessary because the Sumerians subsisted on crops which required centralized irrigation systems. So, the Sumerian religious temple economy was a reflection of the economic-social-political structure. 2. Prehistoric Artic Hunter-Gatherer Synergy of Beliefs in Animal Spirits w/ Economic-Political Realities Erica Hill states, “First, prey animals, including bear, walrus and whale, were perceived as agential beings who interacted with humans as persons; they were sentient social equals capable of deciding whether to favour humans by allowing themselves to be taken. Human hunters engaged with prey animals on a regular, perhaps daily, basis. 3. Totemic Societies: Native Americans, Philippine Indigenous tribes, and Australian Aborigines - Hunter-Gatherer Worldviews in Terms of a Harmonious-Cooperative Embracing Nature 4. Ancient Greek Religion and the Hierarchy of gods as a patriarchal family constantly bickering and fighting is a “realistic” reflection of the political reality from ancient Greek Mycenaean times 5. Extreme Individualism - Modern Academic Materialism: As David Hay, Christian theologian, emphasizes the economic-political reality of the enlightenment – Locke’s social contract and Hobbes radical rational individualism created the "scientific" argument (which has no basis) that consciousness is confined to the firing of neurons and "There is no psychology of groups" That is a good example of a political-economic reality shaping social sciences. Preface: Meaning seeking: “The view of man as a symbolizing, conceptualizing, meaning-seeking animal, which has become increasingly popular both in the social sciences and in philosophy over the past several years, opens up a whole new approach not only to the analysis of religion as such, but to the understanding of the relations between religion and values. The drive to make sense out of experience, to give it form and order, is evidently as real and pressing as the more familiar biological needs. And, this being so, it seems unnecessary to continue to interpret symbolic activities --- religion, art, ideology – as nothing but thinly disguised expressions of something other than what they seem to be: attempts to provide orientation to an organism which cannot live in a world it is unable to understand.” (Geertz p.140) Attention, Intention, Motivation, Drive, and Spirituality William James in the chapter Perception of Reality in his iconic treatise Principles of Psychology “makes the still startling assertion that “Will and Belief…are two names for one and the same phenomenon.” Even more fundamental and challenging is the formula he put in the note, saying “belief and attention are the same fact.”” (P. 46 Heart of William James) That is very similar to Viktor Frankl’s “Will to meaning – where motivation, drive and meaning are intimately intertwined. The contemporary psychologist, Eric Klinger, whose expertise is in personality psychology and motivation theory, focuses on the influences of motivation and emotion on cognition. Klinger argues that a “primary function of several emotions is to direct attention to concern-related stimuli. (p.42) Neuroscience and Attention Preamble: Unconscious Research: Natural contextual tuning of one’s behavior to the present environment John Bargh, unconscious researcher, in many different ways explains that human consciousness and particularly the unconscious is intimately interconnected with the environment in myriad ways. Bargh observes “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. For example, findings suggest that ambient stimuli (e.g., hammers) automatically set us to physically interact with the world (e.g., perform a power grip, Tucker & Ellis, 2001).” Neuroscience & Selectivity “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. This emphasis on integrated sensoricognitive-motor processes takes inspiration from the synthetic approach to understanding “cognition” (Hommel & Colzato, 2015) and a proposed phylogenetic refinement of the scientific approach to understanding behavior (Cisek, 2019 [this issue]). (p. 2288) As an alternative to the analytic approach, we provide a brief review of the phylogenetic evolution of the human brain (for an expanded account, see Cisek, 2019 [this issue]) and show how selective attention emerged as just one necessary consequence of the challenges facing animals behaving in the natural world. (p.2289) 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.” The tectum is homologous to the human superior colliculus, which, as discussed earlier, is strongly implicated in both orienting gaze through eye and head movements and in controlling covert attention when gaze is stationary (Basso & May, 2017).” Summary and Conclusions “We thus conclude that selectivity emerged through evolution as a design feature to enable efficient goal-directed action. Such selectivity became necessary as the action repertoire of the given line of organisms that led to humans increased. This means that selectivity is an emerging property arising from a myriad underlying processes, and the simple fact that humans (and other species showing selective attention) evolved the way they did, with selective attention being one of many byproducts, next to “selective intention” and “selective decision making.” Here, we have primarily emphasized selection mechanisms in the superior colliculus and parietal cortex, but similar arguments can be made for other selection mechanisms in other brain regions. P. 2298 To produce selective behavior, multiple, inter-related processes integrate numerous sources of information (p. 2298)” So, it would seem an inescapable conclusion, then, that from a purely psychological perspective, then, that a function of the spiritual beliefs in animal spirits would be to "direct attention" as Eric Klinger argues - especially in context that William James observed over one hundred years earlier that "attention" and belief are intricately interconnected. Modern neuroscience confirms that and highlight the interconnections between attention – intention – motivation. So, in that context, a major reason for the spiritual beliefs in animal spirits is to assure energy and attention is directed and focused on an activity which is vital to the sustenance and survival of the species as hinter-gatherers. In the case of hunter gatherer beliefs in animal spirits were a prerequisite of survival. Practical Application: Erica Hill’s Animals as Agents & Social Consciousness Intro: “meaning systems” integrating “social relationships” As Paloutzian and Park contend, “religion and spirituality are more or less coherent, culturally elaborated meaning systems embedded in and acquired through social relationships and institutions situated in complex natural and built environments.” In principle – in light of the fact that there is a consensus among scientists that above all human beings are “social animals – then, relationships would be the main and primary “characteristics” of humanity – and religions. (p. 12,) The concept of “meaning systems” integrating “social relationships” is in line with much research into early human societies. For instance, Erica Hill’s focus on the spiritual beliefs in animal spirits as “human relationships with the animal world.” I would add that David Hay, a Christian psychologist, who advocates the significance of “relational spirituality” [especially relative to God] explains it in terms of “That great Scottish philosopher John Macmurray (1961), had already enunciated something similar in his Gifford Lectures in Glasgow University in 1954: ……the unit of personal existence is not the individual, but two persons in personal relation; and that we are persons not by individual right, but in virtue of our relation to one another….. The unit of the personal is not the ‘I’ but the ‘You and I’.” That is, relationships are the essence of “Being” in a human context. That is in line with the Filipino ethics in terms of kapwa (shared identity) – loob (relational will) [Reynaldo Ileto, Jeremiah Reyes] - as well as the Confucian ideal that the self can only be understood in context of others – not to mention the parallel African cultural ideal of Ubuntu In Erica Hill’s very detailed and thorough article, Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka, Erica Hill clearly highlights the fact that the issue and focus in the spiritual beliefs in animal spirits are “human relationships with the natural world” is the pivotal issue. Essentially, Erica Hill defines spiritual beliefs in this context human relationships with the environment. The emphasis is on the “human relationships” – in contrast to relationships with the “supernatural.” The fact of it is that the spiritual beliefs in animal spirits, as Erica Hill shows in detail did provide a social consciousness or meaning structure (system of symbols in the anthropologist Clifford Geertz’s terms) not only in the activity of hunting but also, as Erica Hill emphasizes, the social “media” or social structure as well. As such, the spiritual beliefs were, focused and primarily related to “human relationships – and far from being. As Erica Hill emphatically states, “Their thoughts and actions established and maintained relationships with prey animals and may be more productively conceptualized as dynamic social behaviours embedded within the context of daily life than as privileged ritual acts.” In summarizing the extensive rituals, rules, and taboos involved in the spiritual beliefs in animal spirts and the pervasive presence of spiritual beliefs in everyday life, Erica Hill states, “First, prey animals, including bear, walrus and whale, were perceived as agential beings who interacted with humans as persons; they were sentient social equals capable of deciding whether to favour humans by allowing themselves to be taken. Human hunters engaged with prey animals on a regular, perhaps daily, basis. Hunting ritual and observance of taboos were the responsibility of the individual hunter and his family members, whose duty it was to properly approach, take, butcher and dispose of the animal and its remains. Erica Hill goes on to say, “Two forms of material culture are indicative of this Eskimo–animal relationship: hunting amulets and caches of marine mammal and later, reindeer, remains. Amulets, buried with hunters and recovered from funerary contexts at coastal sites in Alaska and Chu kotka, materialized the relationship between hunters and the inuat of prey.” Erica Hill highlights the relatively detailed procedures and protocols that structured the “human relationships with the natural world!” and details some of precise ways and protocols which specifically determined some relationships. Erica Hill observes that the “Relations with these persons involved sets of rules and expectations and were predicated upon mutual respect, just as one’s relations with human kin were. Breaches of conduct, misunderstandings and bad manners had negative social implications, just as they did in interactions with one’s affines, cousins or trading partners.” As Erica Hill observed in her article, "Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka", the spiritual beliefs in animals permeated everyday behavior of ordinary people as well as pretty much the entire social structure of society. Erica Hill details numerous rituals and particular ways of thinking of animals as "agents" by ordinary people in everyday life as well as by shamans. The spiritual beliefs in animal spirts provided an extensive structure and support for the hunting activity vital to the survival of hunter-gatherers. So, it is crystal clear that the spiritual beliefs in animal spirts played a role in hunter gatherer society and performed a function. This is a counterpoint to the materialist view that all spirituality is unreal and "superstitious nonsense”. Reflections and Commentary Taking the Arctic Hunter Gatherer beliefs in animal spirits as an example, one can advance a model of the belief in animal spirits as a primal drive which in this case “recruited” other processes in the mind to “create” a “social media” which was oriented toward hunting-gathering – in effect a social consciousness. Roy Baumeister, a social psychologist, put together a broad theory of needs and desires underlying human behavior. He stressed that in the human mind there are a number of “competing” drives, desires, and needs. William James, Kalsched, and Furlotti all stress the fact that spiritual symbolism involves ordinarily some very powerful emotions. In the case of the beliefs in animal spirits, the emotions involved would facilitate the hunter-gatherer drive to over-ride other competing needs and desires. The bottom line is that the beliefs in animal spirits did perform a function – and all spirituality is not automatically dysfunctional and irrational.

The painting of Minerva is from Greek Mythology. "Music (or mousike) was an integral part of life in the ancient Greek world, and the term covered not only music but also dance, lyrics, and the performance of poetry. A wide range of instruments was used to perform music which was played on all manner of occasions such as religious ceremonies, festivals, private drinking parties (symposia), weddings, funerals, and during athletic and military activities. Music was also an important element of education and Greek drama performances held in theatres such as plays, recitals, and competitions. Musical Origins: For the ancient Greeks, music was viewed as quite literally a gift from the gods. The invention of specific instruments is attributed to particular deities: Hermes the lyre, Pan the syrinx (panpipes) and Athena the aulos (flute). In Greek mythology the Muses personified the various elements of music (in the wide Greek sense of the term) and were said to entertain the gods on Mt. Olympus with their divine music, dancing, and singing. Other mythical figures strongly associated with music are the god of wine Dionysos and his followers the Satyrs and Maenads. Amphion and Thamyres were both famed for their skills playing the kithara (guitar) whilst Orpheus was celebrated as a magnificent singer and lyre player. The Greeks believed music could have a beneficial effect on both the mind & body of the listener. The oldest surviving Greek musical instruments are bone auloi which date from the Neolithic Age (7th-4th millennium BCE) and were found in western Macedonia, Thessaly, and Mykonos." Of course, music is outside the scope of materialiost methodods which are fixated on Quantifiable data. (World History Encyclopedia, Ancient Greek Music) Preface: The oversimplification of religion into the “supernatural” question and characteristic is not only a gross oversimplification but it is a serious distortion as well – especially in context of Christ’s description of the Holy Spirit as the “Spirt of Truth” or “Spirit is Truth” as well as guidance. A very relevant question would seem to be: Were the stone “temples” a byproduct of a more primary drive to form societies – stone worship being a secondary motivation. The research in music as social self and spiritual self is remarkable and I believe helpful in highlighting spiritual and religious beliefs. Funk and Gazzanigna observe that: “Moral neuroscience is an intricate and expanding field. This review summarizes the main scientific findings obtained to date. Morality is a set of complex emotional and cognitive processes that is reflected across many brain domains. Some of them are recurrently found to be indispensable in order to emit a moral judgment, but none of them is uniquely related to morality…Some of the emotions processed are more central to morality than others, but all emotions contribute to moral judgment given specific contextual situations. The neural circuits of brain regions implicated in morality overlap with those that regulate other behavioral processes” (Brain Architecture of human morality. Funk and Gazzanigna Current opinion in Neurobiology 2009 19:678-681) Musical Spirituality is an excellent illustration of a social and spiritual self - and Musical Neuroscience makes the same observation – that music is interconnected intimately with speech, singing, dancing and is pivotal in the development of a social self. So “stone worship would be no different and interconnected with different processes and function – including very likely the development of a social self I, Synopsis of Musical Research – Spiritual and Social Self – counterpoint to Materialist Ideology “Spirituality is a natural human predisposition. It is more primal than institutional religion and concerns a person’s sense of connectedness with self, others, and the world (or cosmos).” (Kate Adams Bishop Grosseteste University College Lincoln & Brendan Hyde Australian Catholic University) FACT: “It is more primal than institutional religion”! As Anton Killin observes: “Music is a fascinating topic for evolutionary theory, natural philosophy, and narrative construction: music is a highly valued feature of all known living cultures, pervading many aspects of daily life, playing many roles. And music is ancient. The oldest known musical instruments appear in the archaeological record from 40,000 years ago (40 Kya)….” In addition. Killin argues that musical capability may date as far as 275.000 years. For perspective, it is intriguing that there are remarkable similarities in prehistoric flutes from China and Germany – which are separated by 7219 km, or 4485 miles (from California to New York is 2,900 miles) (Prehistoric European And East Asian Flutes Victor H. Mair) A. Music as an Evolutionary Adaptive Trait: Spiritual & Social Self: “Since Darwin (1871), more and more scientists believe that human music must be a biological adaptation.” Musical Research provides a very salient counterpoint to the academic norms that “There is no psychology of groups” (social psych - Allport 1927) and the academic norm that “All spirituality is unreal” which is widespread misunderstanding due to the Materialist maxim-fallacy that spirituality is intangible and unmeasurable – which is a fallacy and false. Besides music there are studies of compassion which show a correlation with spirituality. If I wasn't a physicist, I'd probably be a musician. I often think about music. I am living my dreams in music. I see my life in terms of music. - Albert Einstein 1. Schulkin and Raglan: Jay Schulkin, Greta B. Raglan observe that “Music is a core human experience and generative processes reflect cognitive capabilities. Music is often functional because it is something that can promote human well-being by facilitating human contact, human meaning, and human imagination of possibilities, tying it to our social instincts. Music is a fundamental part of our evolution – and functional because it facilitates “human contact” and out “social self!” 2. Ian Cross: In Music and evolution, Ian Cross states: It seems likely that proto-musical capacities and their cultural particularisations as musics were crucial factors in precipitating and sustaining the social and cognitive versatility that mark modern humans (Cross, 1999). In effect, musicality can be interpreted as complementing language in human evolution, filling in the 'gaps' in language function through its combination of embodiment, entrainment, and transposability of intentionality. (p. 5 – 6) “Cross-culturally, at a first approximation, 'musical' behaviours involve not just patterned sound, but also overt action; 'musicality' is a property of communities rather than of individuals; and music is mutable in its specific significances or meanings.” (p.1) 3. Tianyan Wang states: “Since Darwin (1871), more and more scientists believe that human music must be a biological adaptation (Wallin et al., 2001; Mithen, 2009)…. The social functions of music are so important, that many scientists argue that music originated and developed from social activities: strengthening the mother-baby connection (Dissanayake, 2000; Trehub, 2003) and social cohesion (Brown, 2000a; Freeman, 2000; Mithen, 2007). And there are also many hypotheses on the origins of musical emotions (Wallin et al., 2001; Brattico et al., 2009; Perlovsky, 2010; Altenmüller et al., 2013; Juslin, 2013; Patel and Iversen, 2014).” (A hypothesis on the biological origins and social evolution of music and dance HYPOTHESIS AND THEORY ARTICLE Front. Neurosci., 18 February Tianyan Wang) 4. “Morality and musical creativity in the Harry Potter fandom” C. Hall The contemporary-modern popularity of Star Wars and Harry Potter, and the numerous other imaginative fandoms, provide -= as sociological evidence - massive data and evidence of the existence of unconscious spiritual symbolism. Rhiannon Grant in The Sacred in Fantastic Fandom, Grant observes in 2001, the British government ran a regular census, but they included a new question about religion. In response, almost 0.8 percent of the total population said they were a “Jedi” or Jedi knight!” (p. 38) Those results were repeated in Australia and New Zealand. Catherine Hall, in her article, ‘Reading and [w]rocking’: Morality and musical creativity in the Harry Potter fandom, observes, “Wizard rock, often stylized in written form as ‘wrock’, creatively engages with and augments the content world of Harry Potter through musically and lyrically diverse performances. Fan studies centred on Harry Potter have often discussed the application of fictional heroism to real-world issues, and wizard rock musicians are frequently cited as fandom activists. However, there is little analysis of the music, lyrics and performances of wizard rock as it relates to the moral messages of the series…… Similar to their heroes in the books, these musicians imbue their music and their self-images with the series’ morals, historical tropes and archetypes. They make this morality tangible by donating proceeds of compilation albums or music subscription series sales to nonprofit organizations, and by weaving these messages into their music. I argue that the wizard rock community’s application of fictional heroism through music, lyrics and performance encourages fellow Harry Potter fans to embrace heroic qualities in the real world.” (CATHERINE HALL Florida State University ‘Reading and [w]rocking’: Morality and musical creativity in the Harry Potter fandom; Journal of Fandom Studies Volume 4 Number 2 © 2016 Intellect Ltd Article. English language. doi: 10.1386/jfs.4.2.193_) B. Divine Inspiration in Music “Music is the donum Dei, the gift from God, and therefore is only secondarily a human art or science.” Martin Luther (16th century Germany) The most ancient historical music – which were expressions of divine inspiration - comes from India - Hinduism “We worship Nada-Brahman, that incomparable bliss which is immanent in all the creatures as intelligence and is manifest in the phenomenon of this universe. Indeed, through the worship of Nada are worshipped gods Brahma, Vishnu, and Siva, since essentially they are one with it ´ . . . Nada is differentiated into twenty-two grades which, because of their audibility, are known as Srutis. From the Srutis arise the seven musical notes.” Sangıta Ratnakara of Sarngadeva (13th century India)” Dr. Wong observes “The most beautiful thing we can experience is the Mysterious” [Einstein]…. Awe is always a mixture of emotions, encompassing reverence, fear and a sublime sense of marvel and amazement. You may experience a tingling on your skin or a weakening of your knees. You may feel the stirring deep in your soul. As long as the spell lasts, you are transported from your mundane existence to a different realm filled with surprises and possibilities. Let’s begin with music, the invisible bridge to Heaven. After George Frederic Handel) had completed the "Hallelujah Chorus", he exclaimed to his servant with tears in his eyes: "I did think I did see all Heaven before me, and the great God Himself!" Music had opened his inner eyes for God’s glory in spite of his blindness. Since 1742, whenever Handel's Messiah is performed, the audiences automatically rise to their feet as they hear the majestic, awe-inspiring “Hallelujah Chorus”. Spirituality-Music in prehistory: T’boli creation myth Manolete Mora observes, “An examination and interpretation of the making of Boi Henwu's symbol within the context of the Lake Sebu creation myth is of considerable importance for the study of T'boli instrumental music. This myth alludes to important features of T'boli music making. Firstly, it points to underlying compositional components in instrumental music, and secondly, it indicates an intrinsic relationship between musical sound or pattern and extra-musical aspects. The expression of this relationship in the myth highlights a third important feature; namely, music as imitation or recreation of nature. A large portion of the instrumental repertoire is concerned with the imitation of natural sounds, and with the symbolic meanings ascribed to them. Finally, two additional key features or attributes of music making are indicated in the Lake Sebu myth. These are, firstly, the belief that music, like knowledge in general, is derived from the spirit realm through inspiration, and, secondly, the idea that instrumental music serves important social functions in courting and as a boundary marker in ritual. (The Sounding Pantheon of Nature: T'boli instrumental music in the making of an ancestral symbol' MANOLETE MORA (CLAYTON, VICTORIA, AUSTRALIA) C. Social Consciousness is Social and Moral order Social and Moral order encompasses the living, the dead, deities, and spirits: Ramon Reyes emphasizes that early spiritual and religious beliefs in the Philippines were a “social and moral order”: “In sum, one social and moral order encompasses the living, the dead, the deities and the spirits, and the total environment.” (Religious Experience in the Philippines: From Mythos Through Logos to Kairos Author(s): RAMON C. REYES; Philippine Studies, Vol. 33, No. 2 (Second Quarter 1985), pp. 203-212 Published by: Ateneo de Manila University) As Paloutzian and Park (p. 12) state: “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.” Arctic Hunter Gatherer beliefs in animal spirits as "Human relationships with the natural world..." embedded in the Arctic Hunter Gatherer Society with social- family roles In Erica Hill’s very detailed and thorough article, Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka, Erica Hill clearly highlights the fact that the issue in the spiritual beliefs in animal spirits, “human relationships with the natural world” is the pivotal issue. Essentially, Erica Hill defines spiritual beliefs in this context human relationships with the environment. The emphasis is on the “human relationships” – in contrast to relationships with the “supernatural.” Erica Hill emphasizes, “Their thoughts and actions established and maintained relationships with prey animals and may be more productively conceptualized as dynamic social behaviours embedded within the context of daily life than as privileged ritual acts.” II. No proper Map-Model of Religion - Geertz’s “Universally” accepted (among the social sciences) definition of religion vs a realistic map-model 1. "Proper knowledge maps or mirrors the actualities of the real world!"- K Gergen 2. To understand something, whether we are aware of it or not depends on choosing a model! - Iain McGilChrist 3. “It is not true if the major premise is not true” – Justice Rehnquist (p.765 Logical Fallacies and the Supreme Court….) A. Geertz’s “Universally” accepted (in social sciences) definition of religion Ira Chernus: “One of the most influential figures in this social-scientific approach to religion is the anthropologist, Clifford Geertz. In an essay titled "Religion as a Cultural System" (1965), he [Geertz] spelled out a definition of religion that many others have borrowed, adapted, and employed in studying religion…..“(1) a system of symbols (2) which acts to establish powerful, pervasive, and long-lasting moods and motivations in men (3) by formulating conceptions of a general order of existence and (4) clothing these conceptions with such an aura of factuality that (5) the moods and motivations seem uniquely realistic.” B. Analysis of Geertz’s “universally accepted” definition of religion! there is 1) no community, 2) no social consciousness, 3) no role for the teachings of religions, and 4) no spirit. All my connections agree these are self-evident truths: 1. Religions are groups and communities. 2. The teachings of religion are an important aspect of religions. 3. “Spirit” is pivotal in religious beliefs 4. Spiritual and religious beliefs are a form of social consciousness 5. In which Identity – and way of life - are very salient and pivotal factors 6. Evolutionary Adaptive Selective attention trait as a pivotal psychological function which focuses attention and over-rides competing needs – desires to assure total commitment to hunter-gatherer goals. Ironically, "The top word millennials used to describe their ideal environment for worship is "community," followed closely by "sanctuary." “Millennial Christians……. are attracted to churches whose focus is not only on the members, but on the community and the world.” – Yet none of the millennials brought that question up when studying religion apparently. (What Worship Style Attracts the Millennials? Church Answers, sponsored by New Living - https://churchanswers.com/blog/worship-style-attracts-millennials/comment-page-1/

El guijarro jasperita "Makapgo" Los orígenes del culto a la piedra se remontan a hace 2 o 3 millones de años, con el guijarro de jasperita "Makapgo". Desde los primeros colgantes talismán, antecesores de los amuletos y cristales, hasta los doce pilares de Moisés, Stonehenge, Gobekli Tepe, los círculos de piedra de Japón, los proféticos irlandeses. piedras, ruedas medicinales de los nativos americanos. Preámbulo: La neurociencia de la moral: procesos y regiones del cerebro intrincadamente interconectados. Funk y Gazzanigna observan que: “La neurociencia moral es un campo intrincado y en expansión. Esta revisión resume los principales hallazgos científicos obtenidos hasta la fecha. La moralidad es un conjunto de procesos emocionales y cognitivos complejos que se refleja en muchos dominios del cerebro. Algunas de ellas se consideran recurrentemente indispensables para emitir un juicio moral, pero ninguna de ellas está únicamente relacionada con la moralidad…………Algunas de las emociones procesadas son más centrales para la moralidad que otras, pero todas las emociones contribuyen al juicio moral. dadas situaciones contextuales específicas. (Arquitectura cerebral de la moralidad humana, Funk y Gazzaniga)… ….Los circuitos neuronales de las regiones cerebrales implicadas en la moralidad se superponen con aquellos que regulan otros procesos conductuales, lo que sugiere que probablemente no exista ningún sustrato neuronal no descubierto que respalde de manera única la cognición moral”. Arquitectura cerebral de la moral humana, Funk y Gazzanigna Opinión actual en Neurobiología 2009 19:678-681) La neurociencia musical hace la misma observación: que la música está íntimamente interconectada con el habla, el canto, el baile y es fundamental en el desarrollo de un yo social. Por lo tanto, “el culto a la piedra no sería diferente y estaría interconectado con diferentes procesos y funciones, incluido muy probablemente el desarrollo de un yo social”. Una pregunta relevante parecería ser: ¿Fueron los “templos” de piedra un subproducto de un impulso más primario para formar sociedades, siendo el culto a la piedra una motivación secundaria? Después de todo, como observó Ramón Reyes: Ramón Reyes refleja los puntos de vista de Durkheim cuando señala que las religiones precoloniales en Filipinas eran un “orden social y moral”: “En resumen, un orden social y moral abarca a los vivos, los muertos, las deidades y los espíritus y el entorno total”. (Experiencia Religiosa en Filipinas: Del Mythos al Logos y al Kairos RAMON C. REYES) Conexión entre creencias espirituales – religiosas y comunidad: Amanda Everett destaca el hecho de que los conceptos filipinos de “bayanihan y damay... son ejemplos de una fuerte asociación comunitaria”. – que, según ella, están relacionados con la práctica espiritual tradicional de t'nalak - tejer sueños. La definición del diccionario: bayanihan es una palabra filipina derivada de la palabra bayan que significa ciudad, nación o comunidad en general. "Bayanihan" significa literalmente "ser un bayan" y, por tanto, se utiliza para referirse a un espíritu de unidad y cooperación comunitaria. Además, Park y Paloutzian enfatizan que “la religión y la espiritualidad son sistemas de significado más o menos coherentes y elaborados culturalmente, integrados y adquiridos a través de relaciones e instituciones sociales ubicadas en entornos naturales y construidos complejos”. Paloutzian y Park (pág. 12) Breve descripción de los megalitos y el culto a las rocas. Desde los primeros tiempos de la prehistoria humana, las piedras informes han sido veneradas y adoradas con la creencia de que poseen una energía o fuerza divina intrínseca: "poder", en una palabra. El culto a la piedra y a los megalitos está muy extendido en todo el mundo, en todos los continentes, y es casi universal en las culturas humanas antiguas, incluidas África y Australia, aunque los monumentos que quedan son pequeñas piedras redondas. hecho por el hombre para el culto del rock. El culto a la piedra a menudo adoptó la forma de megalitos, como templos simbólicos, por así decirlo, desde el Mesolítico, luego durante todo el Neolítico, así como el Calcolítico y, finalmente, hasta la aparición del cobre. Hay más de 1.000 ejemplos de círculos de piedra que se conservan. En Europa hay entre 35.000 y 50.000 estructuras de piedra de un tipo u otro y hay una variedad de círculos, cromlechs, dólmenes, menhires, piedras Logan, pilares, piedras "oráculo" (Irlanda tenía numerosos ídolos proféticos de piedra como Lia Fail en la colina de Tara), tumbas de paso, túmulos, kurgans, mojones o galgals, alineación entine. piedras, piedras Guardianas, piedras del Ónfalo o del Ombligo de la Tierra (el Oráculo de Delfos tenía una), o piedras "oráculo". Como dato informativo, en mi investigación, aunque no encontré megalitos de piedra en Filipinas, sí me topé con “piedras de trueno”. en la cultura filipina “prehistórica”. Para darle una idea del alcance de la práctica del culto a las piedras en el mundo, aunque la mayoría de la gente probablemente se sorprenderá de que se encuentre una gran cantidad de entierros megalíticos en el noreste y el sur de Asia. ¡Oh, es un hecho! Hoy en día, la península de Corea tiene el mayor número de sitios, con estimaciones que oscilan entre 15.000 y 1.000.000 de entierros megalíticos en el sur. Además de esto, la península de Corea - contiene un increíble 40% de los dólmenes del mundo - que es un megalito creado colocando una gran piedra superior sobre dos o más piedras de soporte, creando así una cámara - o tumba porque los dólmenes a menudo se utilizan como una tumba o cámara funeraria. Curiosamente, también se encuentran entierros megalíticos en China en Liaoning, Shandong y Zhejiang, partes de Taiwán, en Japón en Kyusu y Shikoku, y en la provincia de Đong Nai en Vietnam. De hecho, todavía hoy se pueden encontrar algunos restos de la tradición megalítica en las islas de Sumba y Nias en Indonesia. En perspectiva, generalmente se entiende que la edad mesolítica va del 10.000 a.C. al 8.000 a.C. El sitio megalítico monumental más antiguo es el sitio prehistórico de Gobekli Tepe en Asia Menor en Turquía. por ahora. Gobekli Tepe, que es enorme y consta de 200 pilares en unos 20 círculos, fue construido en el año 9500 a. C. y es anterior a cualquier otro sitio monolítico en miles de años. Sin embargo, está el Círculo de Piedras de Wappara, mucho menos complejo, pero construido aproximadamente en la misma época. Además, las primeras joyas, colgantes de esquisto tallados (o amuletos/talismanes), datan del período Mesolítico. Los colgantes grabados fuera de Inglaterra y Escandinavia son relativamente desconocidos. Los neandertales y otros pueblos antiguos utilizaban amuletos naturales en los funerales. Colgantes y amuletos antiguos Es posible que las raíces de la moderna "moda por el cristal" se encuentren en los principios genéticos del culto a la piedra que se remonta a hace 2 o 3 millones de años al guijarro de jasperita "Makapgo" , que se encuentra lejos de cualquier posible recurso natural para este tipo en particular. de piedra, que parece estar relacionado con la especie prehumana Australopithecus africanus. La primera producción de herramientas de piedra, desarrollada hace unos 2,5 millones de años por la especie Homo habilis, precedió al Homo sapiens. El comienzo de la Edad de Piedra comenzó con las herramientas de piedra más básicas fabricadas por los primeros humanos. La industria de herramientas de Oldowan es la industria de herramientas de piedra más antigua que se conoce. Estos juegos de herramientas olduvayenses son simples pero incluyen martillos, núcleos de piedra y escamas de piedra afiladas. Amy Chávez, en su artículo Sobre el culto al rock y los dioses sintoístas, entrevistó a Man-chan, un sacerdote sintoísta, que tiene “84 años y es considerado la persona más en contacto con los espíritus sintoístas (nosotros) en nuestra isla”. Chávez dijo que “la gente podía ofrecer sus oraciones y la piedra servía como vehículo de comunicación entre la gente y nosotros, sin embargo, hoy en día se están construyendo edificios para dedicar santuarios sintoístas... Las piedras especiales en realidad contienen kami. espíritus. Estas piedras deben recibir los rayos del sol naciente y poniente. Estas piedras sagradas contienen energía espiritual. Su poder puede durar para siempre, siempre y cuando el área esté bien mantenida y limpia para sentir su energía. Se dice que son particularmente sensibles a esta energía. ¡Sí! Por supuesto, la creencia de que las rocas y las piedras contienen energía está muy extendida en todo el mundo. Por ejemplo, los indios Dakota de América del Norte creen que la energía espiritual reside en la naturaleza y la tierra y especialmente en ciertas piedras de gran tamaño pintadas con colores significativos. Los espíritus de las rocas y piedras se llaman Taku skan skan, Inyan y Tunkan. La tribu Sicun de los indios Oglala de América del Norte creía que los espíritus protectores residían en las rocas. Debo señalar que el interés emocional por las piedras es un rasgo adaptativo evolutivo en el sentido de que el interés por las piedras claramente jugó un papel en el desarrollo de las herramientas de piedra durante la evolución humana. De hecho, hay que pensar en un impulso instintivo por el hecho mismo de que la evolución de la fabricación de herramientas realmente tuvo lugar. En los inicios del Antiguo Testamento, las piedras se usaban como monumentos conmemorativos de Dios en la adoración. Betel es donde Jacob conmemoró su visión construyendo un monolito (como se practica ampliamente en Palestina). En el Éxodo, Moisés construyó doce pilares en acción de gracias y recuerdo a Dios. Gilgal es donde Josué conmemoró la entrada milagrosa de los israelitas a la Tierra Prometida colocando piedras conmemorativas o piedras verticales cuando los israelitas cruzaron el río. Además, Samuel construyó una piedra de Ebenezer después de que Dios detuvo la invasión filistea. Pero en la época de Jeremías, cuando los líderes judíos se opusieron directamente al culto cananeo de adoración en piedra que construía pilares (una práctica que se extendió por todo el mundo), la adoración en piedra fue suprimida deliberadamente para impedir que los judíos ejercieran su tradicional y exclusiva YWYH. -solo adoración. También hay prohibiciones específicas y explícitas en el Corán para ordenar el culto a las piedras. Inicialmente, era muy popular el amuleto judío llamado Mano de Miriam (Miriam era hermana de Moisés y era considerada una profetisa por derecho propio) que es muy similar a la variante musulmana llamada Mano de Fátima. Hoy en día, este parece ser un tema controvertido en las creencias musulmanas; en parte debido a la cantidad de artículos recientes sobre piedras preciosas (anillos y colgantes) en los últimos años, es un " tema candente". Nouri Sardar, en su artículo de 2018, Usar anillos y piedras preciosas en el Islam: filosofía y beneficios, dijo que “las piedras preciosas tienen un lugar especial en el Islam. Un ejemplo de ello es Al-Hajar Al-Aswad, la piedra negra, situada junto a Temblor y con ganas de que los musulmanes besen y toquen. Continuó diciendo que "Algunos creen que las piedras preciosas tienen el poder de curar enfermedades, tanto físicas como metafísicas. El dedo es un vínculo directo con el corazón y, según algunos expertos en misticismo y propiedades científicas de las piedras preciosas, es el energía de la piedra preciosa que se transfiere de la piedra al cuerpo. Dijo que "en la literatura chiíta, hay muchos hadices sobre los beneficios de las piedras preciosas, incluido el aqeeq. – que es la joya del anillo que "el hadiz mencionado anteriormente [en el artículo] por Anas ibn Malik prueba que el Santo Profeta (sa) realmente usó" . El Imam Ali Al-Ridha es una fuente importante citada por el autor. Como mencioné anteriormente, el tema parece ser muy controvertido debido a la cantidad de artículos sobre el tema, y las opiniones tienden a diferir entre regiones y sectas. Ciencia Técnica Técnicamente, la ciencia ha demostrado que los creyentes en los cristales tienen razón, porque en realidad, realmente hay "energía" en los cristales. En otras palabras, "el movimiento vibratorio de un átomo en un cristal se propaga a los átomos vecinos, provocando una onda de propagación de vibraciones por todo el cristal. Cómo las vibraciones naturales de esta voz en la estructura cristalina determinan las propiedades fundamentales del material". Por ejemplo, estas vibraciones determinan qué tan lejos pueden viajar el calor y los electrones a través del material y cómo el material interactúa con la luz, en el artículo "¿Por qué se usa el cuarzo en los relojes ?"] (Colaborador de Live Science, 21 de febrero de 2013). afirma que “Algunos materiales, como ciertas cerámicas y cristales de cuarzo, pueden generar electricidad cuando están sujetos a tensión mecánica. La capacidad de convertir voltaje hacia y desde tensión mecánica se denomina piezoelectricidad estándar de frecuencia precisa, que ayuda a regular el movimiento de un reloj. reloj, lo que hace que los relojes sean muy precisos. El cuarzo también se utiliza en radios, microprocesadores y muchas otras aplicaciones tecnológicas e industriales. Manteniendo las creencias cristalinas en perspectiva, esto es más una "conciencia" que una creencia instintiva, por así decirlo. Al leer análisis materialistas de creencias espirituales y religiosas antiguas, es evidente que la mayoría de las creencias espirituales están completamente fuera de contexto. El contexto en/desde el año 10.000 a.C. era que la "naturaleza" era todo el entorno para los humanos, haciendo así la relación e interacción con la naturaleza (el medio ambiente) un aspecto prioritario e importante de la vida humana. Es a través de la espiritualidad que la especie humana se involucra y confronta el medio ambiente. La conciencia de la naturaleza es un rasgo adaptativo evolutivo. Además de esto, los procesos que implican "imaginación" se han vuelto importantes y críticos para cualquier conciencia o comprensión de la naturaleza. Contexto histórico del culto a la piedra El Antiguo Testamento tiene varias referencias a piedras sagradas. Quizás estas referencias provengan de la antigua civilización de Mesopotamia, perdida hace mucho tiempo, la "piedra erguida" o "menhir" es una tradición religiosa/espiritual muy antigua y venerada en el Medio Oriente. Por supuesto, Moisés colocó doce "columnas" al pie del monte Sinaí. Quizás la más famosa sea la piedra que Jacob erigió en Betel (Gén. xxviii. 18) para marcar la visita divina en su sueño donde su cabeza descansaba sobre esta piedra. Jacob también construyó una piedra en Siquem (Gén. xxxiii. 20), en Galaad (Gén. xxxi. 52), y finalmente la piedra que Jacob colocó sobre la tumba de Raquel. También se encontraron Josué (incluido un círculo de doce en Gilgal), Samuel y piedras sagradas en Gabaón, Enrogel y Micmas. Karen Armstrong dice que los semitas palestinos adoraban a una diosa de la fertilidad colocando piedras en posición vertical en sus campos como señal de respeto hacia la diosa de la fertilidad. Se han descubierto dólmenes y menhires en amplias zonas de Oriente Medio, desde la frontera turca en el norte de Siria, cerca de Alepo, hasta el sur de Yemen. Generalmente, estos monumentos de piedra datan de finales del Calcolítico o principios de la Edad del Bronce. Se han encontrado dólmenes y menhires en muchos países de Oriente Medio: Líbano, Siria, Irán, Israel, Jordania y también en Arabia Saudita. El mayor número y concentración de monumentos de piedra se encuentran en el sur de Siria y a lo largo del valle del Jordán. Adoración de piedras en la antigua Grecia Pausanias, un viajero e historiador griego que vivió en el siglo II d.C., escribió sobre cómo los antiguos griegos adoraban las piedras "en bruto", lo que puede referirse al culto al dios Hermes en relación con la construcción de montones de piedras en patios y cruces de caminos. LAS HERMAE (PIEDRAS LIMITADORAS) “Hermai eran mojones o hitos, tallados con la cabeza y el falo de Hermes. Eran marcadores rurales que también debían asegurar la fertilidad de los rebaños y traer suerte. Hermai se erigieron en fronteras, cruces de caminos y gimnasios. Pausanias, Descripción de Grecia 2. 3. 4: "Continuando por el camino directo a Lekhaion [el puerto de Korinthos] vemos una imagen de bronce de un Hermes sentado. Junto a él se encuentra un carnero, porque Hermes es el dios más conocido. cuidar y aumentar los rebaños, como lo expresa Homero en la Ilíada: "Era hijo de Forbas, el más querido de los troyanos por Hermes, rico en rebaños, porque el dios le concedía riquezas en abundancia". La historia contada sobre los misterios de la Madre [Deméter] sobre Hermes y el carnero la conozco pero no la relato." Massebot: piedras sagradas en la Biblia y Medio Oriente “Como entre muchos otros pueblos antiguos, también entre los israelitas las piedras sagradas desempeñaban un importante papel de culto. El Antiguo Testamento utiliza el término maṣṣēbâ (literalmente, algo erigido) para designar dicha piedra sagrada, generalmente en forma de estela sin inscripción. Las piedras sagradas eran consideradas con aprobación en los primeros textos del Antiguo Testamento; más tarde fueron prohibidos debido a su asociación con ritos cananeos idólatras. Se utilizaron piedras sagradas durante las ceremonias de ratificación del pacto en el Sinaí (Ex 24,4). Moisés erigió 12 maṣṣebôt como señal de la aceptación del pacto de Yahweh por parte de las 12 tribus israelitas. Una piedra se volvió sagrada también por su asociación con una teofanía. Después de su visión en Betel, Jacob tomó la piedra en la que había dormido, la ungió con aceite y la erigió para conmemorar su visión (Gn 28,18). Cuando Betel se convirtió más tarde en un santuario popular, la unción de la piedra pasó a formar parte de los ritos que allí se celebraban (Gn 35,14)”. ( https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/stones-sacred-bible ) Karen Armstrong observa que los cananeos “erigieron” piedras en los campos para obtener un aumento divino de la fertilidad. Los antiguos hebreos tuvieron dificultades para suprimir el culto a las piedras, así como el culto en lugares altos. El cristianismo también tuvo dificultades con el culto a las piedras. Sería lógico pensar que una causa subyacente sería que el culto a las piedras tiene sus raíces en la fisiología genética. Aborígenes australianos Incluso en su larga separación de otros pueblos, la rama aborigen australiana de la especie humana, los aborígenes, adoraban las piedras. Un antropólogo cuenta la historia de un hombre aborigen que señaló un monolito y dijo: "¡Ese es mi abuelo!". En los mitos aborígenes de la creación, durante el período de los sueños, deidades mitad animales, mitad plantas deambulan por la tierra creando la naturaleza y convirtiéndose en las fuerzas intrínsecas del mundo, y la mayoría de sus mitos se centran en los viajes oníricos de los ancestros-creadores divinos. . Uluru, conocida como "La Roca", un gran afloramiento rocoso monolítico de arenisca natural, es posiblemente el lugar más sagrado del folclore aborigen. Las creencias sobre la presencia de "espíritus" en las rocas, los árboles y la naturaleza están muy extendidas y son casi universales. El pueblo Sicun se encuentra entre los indios Oglala de América del Norte que creen en espíritus protectores en las rocas. Wakan es una palabra entre los indios Dakota del Norte que designa cosas espirituales, sagradas y místicas. Pueden ser objetos de la naturaleza, especialmente algunas rocas grandes. Los espíritus allí se llaman Taku skan, Inyan y Tunkan. Las piedras están pintadas con colores significativos. Otro ejemplo de Irlanda es la creencia de una región de Éireann sobre una roca informe llamada "Neevougi" que se cree - o se creía - que tenía el poder - o la fuerza - de calmar el mar para que los hombres pudieran salir a pescar. Göbekli Tepe El sitio más antiguo es Gobekli Tepe en Asia Menor en la Turquía moderna, que data del 9500 a.C. Es anterior a todos los demás yacimientos megalíticos. Teniendo en cuenta su corta edad, el sitio de Gobekli Tepe es bastante grande e incluye al menos 200 pilares en unos 20 círculos. Las piedras son enormes, miden hasta 20 pies de altura y pesan hasta 10 toneladas cada una. Algunos de los pilares de piedra están decorados con diseños en relieve de toros, figuras humanoides y depredadores. Es bastante sorprendente que parezca haber un cierto patrón geométrico en el diseño de Gobekli Tepe, es decir, un triángulo equilátero. Los investigadores concluyeron que las personas que construyeron Gobekli Tepe tenían al menos un conocimiento rudimentario de geometría. El enigma de Gobekli Tepe no tiene rastros de plantas o animales domesticados descubiertos, ni habitación, y parece difícil imaginar una sociedad de cazadores-recolectores involucrada en un esfuerzo tan masivo para construir un monumento tan enorme, debe haber otros. . Círculos de piedra en Japón Cabe señalar que los círculos de piedra en Japón aparecieron al mismo tiempo que otros círculos de piedra que estaban muy extendidos y extendidos en otras partes del mundo: Inglaterra, Irlanda, Alemania, España... y así sucesivamente. El artículo, Secretos de los círculos de piedra, afirma que “uno de los mayores misterios que los arqueólogos han intentado resolver es el de los círculos de piedra. Los círculos ceremoniales de piedra aparecieron por primera vez a principios del período Jomon, entre el 13.000 a.C. y finales del 2.000 a.C. Cientos de círculos de piedra y elementos de piedra han surgido por todo Japón. Se encontró un círculo de piedra de principios del período Jomon en el sitio de Wappara en la prefectura de Nagano. Está formado por piedras antiguas dispuestas en círculo. Se han encontrado elaborados círculos de piedra en varios lugares de la región de Chubu del período Jomon medio, y los arqueólogos han descubierto un gran número de ellos en Hokkaido y el norte de Tohoku del período Jomon. último y definitivo. (https://heritageofjapan.wordpress.com/just-what-was-so-amazing-about-jomon-japan/ways-of-the-jomon-world-2/did-the-jomon-have-a-calendar /secretos-de-los-circulos-de-piedra/) Stonehenge La mayoría de los círculos de piedra en Inglaterra se construyeron entre el 3000 a. C. y el 1000 a. C. Poco se sabe sobre el diseño y el propósito de los círculos de piedra, pero existe un consenso de que los círculos servían como lugares de reunión para rituales y ceremonias y eran muy importantes en las comunidades antiguas. Stonehenge es uno de los monumentos de piedra más famosos y famosos. Extensas excavaciones arqueológicas muestran que Stonehenge en realidad se construyó por etapas, durante un período de tiempo muy largo. Los arqueólogos han encontrado agujeros para postes que datan del período Mesolítico, alrededor del 8000 a.C. De hecho, se cree que el cercano sitio astronómico mesolítico 'Warren Field' en Gran Bretaña tiene el calendario lunar más antiguo del mundo. La construcción de piedra en Stonehenge comenzó en el año 2600 a. C., cuando se cavaron dos conjuntos concéntricos de agujeros en el centro de Stonehenge. Curiosamente, ahora se acepta generalmente que las piedras azules que se utilizaron originalmente fueron traídas por los constructores de una cantera lejana en Pembrokeshire, Gales, ¡a 150 millas de distancia! En la siguiente etapa de desarrollo, se trajeron 30 grandes piedras de sarsen del Oligoceno-Mioceno de una cantera a unos 40 kilómetros al norte de Stonehenge. Continuó el desarrollo y llenado del círculo de Stonehenge. Las excavaciones arqueológicas de dientes y huesos de animales en el sitio sugieren que aproximadamente, entre 2600 y 2400 a. C., hasta 4.000 personas se reunieron en el sitio para los festivales de pleno invierno y verano, ya que la evidencia arqueológica ha demostrado que los animales fueron sacrificados entre nueve meses y 15 meses. después del nacimiento en la primavera. Además, la evidencia sugiere que algunos de los animales pueden haber venido de lugares tan lejanos como las Tierras Altas de Escocia. Ruedas medicinales de piedra nativa americana Fred Chapman observa: “Los investigadores han identificado hasta 150 ruedas medicinales en Montana, Dakota del Sur, Wyoming y las provincias canadienses de Alberta y Saskatchewan. La Rueda Medicinal Bighorn es única entre las características de este tipo. Es el más conocido, uno de los más grandes y mejor conservados de las llanuras del norte y noroeste. Fue la primera rueda medicinal mencionada en la literatura popular y la primera estudiada por la comunidad científica profesional. La mayoría de las ruedas medicinales se encuentran en el sur de Alberta y Saskatchewan. El más antiguo es el Majorville Cairn, de 5.500 años de antigüedad, en Alberta. La Rueda Medicinal Bighorn, que probablemente tiene menos de 1.000 años, fue estudiada por primera vez en 1902 por el destacado etnólogo SC Simms en nombre del Museo Field de Chicago”. The Bighorn Medicine Wheel, 2011. El círculo de rocas tiene aproximadamente 80 pies de diámetro, con 28 'radios' que irradian desde un mojón central, cinco mojones alrededor del borde y un sexto ligeramente fuera del perímetro”. Rueda de la Medicina/Montaña de la Medicina: Hito célebre y controvertido Fred Chapman Miércoles, 10 de abril de 2019 WYOHISTORY.com BHMW norte 2011.jpg Imerriot Wikimedia La Rueda Medicinal Bighorn, más recientemente rebautizada como Rueda Medicinal en Medicine Mountain, se encuentra a 9642 pies de altura. Ivy Merriot descubrió que mide aspectos similares del cielo a las ruedas del Reino Unido que analizó Alexander Thom, lo que demuestra que diferentes culturas fueron capaces de idear instrumentos científicos similares para propósitos similares, independientemente de sus interpretaciones culturales individuales del cielo. reciente de 2024: un antiguo mini-Stonehenge se encuentra bajo el agua en Grand Traverse Bay, parte del lago Michigan. Buscando naufragios en esta zona, que fue una concurrida ruta comercial marítima de los siglos XIX y XX, Mark Holley, profesor de arqueología subacuática en la Universidad Northwestern de Michigan, se topó por primera vez con una roca que, según dijo, tiene una talla prehistórica de un mastodonte. Tras una mayor investigación, descubrió una disposición de piedras antiguas similar a la de Stonehenge. Hay un anillo exterior de piedras, de unos 40 pies de diámetro, y un anillo interior de unos 20 pies de diámetro, ambos hechos de granito local. Se encuentran a 40 pies debajo de la superficie del agua y las piedras tienen unos 9.000 años de antigüedad, lo que la convierte en una de las estructuras más antiguas jamás descubiertas en América del Norte. En ese momento, dijo Holley, el lecho del lago estaba seco. Stonehenge no se construiría hasta dentro de 4.000 años. Holley señala que las piedras no se parecen en nada al tamaño de las de Stonehenge, sino que varían en tamaño desde el de una pelota de baloncesto hasta el de un automóvil compacto. También hay una serie de piedras dispuestas en línea de más de una milla de largo. Por Artnet News 13 de febrero de 2024 https://news.artnet.com/art-world/prehistoric-structure-lake-michigan-stonehenge-2432737 Guijarro de jasperita: Posiblemente el comienzo de la fabricación de herramientas de piedra - Adoración de la piedra Es posible que los inicios del culto a las piedras comenzaran con el Homo sapiens, quizás incluso hace 2 o 3 millones de años, en la especie de Australopithecus africanus. El guijarro Jasperita 'Makapango' fue encontrado en África en 1925 y está asociado con la especie Australopithecus africanus. Lo que es único del guijarro Makapango es que se encontró relativamente lejos de cualquier posible fuente natural. Es lógico que la "creencia" en el valor de algo como una roca o un guijarro debido a la creencia en una esencia o fuerza "viva" en las cosas naturales sea una idea inherentemente simbólica o un arquetipo dentro de ninguna persona consciente desde el principio. de la humanidad y, de hecho, más allá. Parece mostrar y desplegar una conciencia emocional y una conexión con el mundo y el medio ambiente muy creativas e imaginativas. No debemos olvidar que Einstein, Sagan Jung, Planck y otros científicos ensalzaron las virtudes de la imaginación por encima del análisis racional o del conocimiento. Aquí hay muchos procesos espirituales [en su mayoría inconscientes], y el guijarro Makapango es la primera evidencia de uno de los primeros en emerger y evolucionar hacia la conciencia humana. Sin esta conexión espiritual con el mundo y especialmente con el culto a la piedra, parece poco probable que "nosotros" hayamos desarrollado las herramientas de piedra con las que se desarrolló y floreció la especie humana. La Edad de Piedra y la fabricación de herramientas de piedra. El Paleolítico es, con diferencia, la edad más larga de la historia de la humanidad, alrededor de 2,5 millones de años, y de hecho involucra no sólo al Homo-sapiens, sino también a especies "prehumanas". Representa la mayor parte de la historia humana, unos 2,5 millones de años, e involucra a varias especies humanas. Sólo en los últimos 50.000 a 100.000 años se ha producido alguna evolución o desarrollo tecnológico significativo. Caleb Strom dijo en el artículo La Edad de Piedra: El primer 99 por ciento de la historia humana: "El conjunto de herramientas achelense parece haber sido la tradición cultural dominante en Eurasia y África durante 1,9 millones de años hasta el presente. Hace unos 200.000 años, cuando el sistema evolutivo -Los avances en la cognición cambiaron el rumbo y comenzaron el siguiente período Paleolítico. Hace unos 400.000 años, los primeros humanos desarrollaron técnicas que condujeron a una diversificación de la fabricación de herramientas, así como a una "estandarización" que implicaba un amplio control del proceso. Caleb Strom sostiene que “Este desarrollo probablemente representa un _ _ _ _ desarrollo cognitivo, porque _ El método tan detallado de fabricación de esas herramientas de piedra requiere _ _ de más habilidad y pensamiento _ que aquellos _ tradición pasada de fabricación de herramientas. ... También en el Paleolítico Medio probablemente se produjeron las primeras lanzas con punta de piedra. » Caleb Strom explica el papel central de la fabricación de herramientas de adoración en piedra en la evolución de la humanidad, cuando observa que "probablemente también fue durante el Paleolítico Medio cuando los humanos pasaron de ser carroñeros a cazadores de caza mayor. Las herramientas utilizadas por los primeros humanos especies, como el Homo erectus, sugieren que los primeros humanos buscaban carne de los cadáveres dejados por los carnívoros. De hecho, así pudo haber sido como los primeros humanos abandonaron África, siguiendo a los carnívoros, como los gatos con dientes de sable, mientras devoraban a los que lo hacían. No terminó la matanza de carnívoros, las armas del Paleolítico Medio, como lanzas, y los especímenes de animales de tamaño mediano encontrados en sitios de carnicería sugieren una caza real, lo que posiblemente indica que la caza mayor comenzó en el Paleolítico Medio. En conclusión, Caleb Strom dijo: “Por lo tanto, nuestros análisis muestran que la evolución de la forma del cerebro humano moderno se caracterizó por cambios direccionales y graduales que dieron como resultado la forma globular típica del humano moderno establecida en algún momento después de unos 100.000 años y quizás antes de 35.000 años antes de nuestro tiempo. " Es decir, la forma y composición "finales" del cerebro humano se establecieron sólo en la historia reciente, "en algún momento hace 100.000 años". Además, algunos investigadores teorizan que la conciencia humana evolucionó en una historia más reciente, tal vez como lo demuestra la evolución relativamente reciente. o el desarrollo del ideal de compasión en las principales religiones durante un período aproximadamente comprendido entre las escrituras de Deuteronomio, el desarrollo de la compasión en los Upanishads y luego el ideal de compasión que surgió en Jesucristo, Buda y Mahoma. Fabricación de herramientas de piedra prehumanas, miedo a las serpientes y la moda moderna del cristal: investigación genética y evidencia sociológica del simbolismo inconsciente Tim Spector, en el artículo What Twins Reveal About the Science of Faith (Popular Science, 8 de agosto de 2013) afirma: "Ellos [los investigadores] han estimado la heredabilidad de la espiritualidad en alrededor del 40 al 50 por ciento, lo cual es bastante alto si se considera cómo cosas difíciles como esas son de medir Otros estudios estadounidenses que utilizan preguntas más detalladas en mayor número han encontrado influencias genéticas similares o más fuertes. Este estudio revela nuestro sentido variable pero inherente de espiritualidad, que afecta la forma en que vemos el mundo, a nosotros mismos y al universo. Es independiente de nuestras creencias y prácticas religiosas formales y, curiosamente, más independiente de la influencia familiar. Además, Gilbert Todd Vance, en un artículo, Genetics of Religiosity, afirma que, "Aunque a primera vista pueda parecer que la religiosidad no está influenciada por los genes, los estudios han demostrado que los efectos genéticos contribuyen a las diferencias individuales en una amplia gama de rasgos y comportamientos, incluidas actitudes sociales, personalidad, intereses profesionales, coeficiente intelectual y religiosidad. Perspectiva genética de la fabricación de herramientas de piedra y simbolismo inconsciente subyacente a la moda moderna del cristal Hannah Devlin observa: “El descubrimiento de herramientas de piedra que datan de hace casi 3 millones de años ha planteado dudas sobre qué especie de homínido estaba detrás de la tecnología antigua. Se cree que los artefactos, encontrados en un sitio en Kenia, son el ejemplo más antiguo conocido de un conjunto específico de herramientas de piedra utilizadas para carnicería y trituración de material vegetal. La aparición del llamado conjunto de herramientas olduvayense se considera un hito en la evolución humana y se suponía que era una innovación de nuestros antepasados. Sin embargo, la última excavación reveló un par de molares enormes pertenecientes a Paranthropus, un homínido de mandíbula musculosa en una rama lateral de nuestro árbol evolutivo, junto a las herramientas”. Hannah Devlin Corresponsal científica, El descubrimiento de herramientas de piedra de 3 millones de años genera una novela policíaca prehistórica, Guardian.com Los bebés tienen un miedo innato a las serpientes y arañas. John Virata observa: “Los investigadores examinaron a 48 bebés, cada uno de seis meses de edad, y analizaron cómo reaccionaban ante imágenes que, según los investigadores, los asustarían. Los bebés fueron colocados en el regazo de sus padres, quienes llevaban gafas opacas que les impedían ver las imágenes que se les mostraban a los bebés, imágenes de serpientes y arañas sobre fondos blancos. Cuando a los bebés se les mostraron imágenes de arañas y serpientes, reaccionaron constantemente con pupilas más grandes, una reacción muy diferente cuando se les mostraron imágenes de flores y peces. Los humanos tienen un miedo innato a las serpientes, según lo que ven los bebés en las fotografías que representan a los reptiles. Las reacciones, dicen los investigadores, sugieren que los humanos nacen con un miedo innato a las serpientes y arañas. ¿Podría ser genético el miedo a las serpientes? El estudio dice que sí, John Virata 27 de octubre de 2017 3:55 pm Reptiles magazine.com Madeleine Thomas señala que "según algunos expertos, la generación más joven elige prácticas espirituales como la curación con cristales porque les permite combinar elementos de muchas religiones y tradiciones antiguas en una práctica espiritual individual". Esto encaja con lo que observa Cusack: que hay una democratización de la espiritualidad en marcha (para bien o para mal). Continúa diciendo que "aunque los cristales se hicieron populares por primera vez en la década de 1970, los nuevos consumidores a los que se dirigen los proveedores de cristales tienen entre 20 y 30 años... Y llegan a una clientela urbana y moderna, y a celebridades jóvenes y diversas como Kylie Jenner, Katy Perry y Miranda Kerr. La escala del fandom: Star Wars y Harry Potter: La evidencia de una predisposición genética a la idea o el simbolismo del “espíritu” es fácil de encontrar y abunda en abundancia. Por ejemplo, "¡Que la Fuerza te acompañe!" se ha convertido en un ícono cultural. Como observa Wikipedia, “las referencias a Star Wars están profundamente arraigadas en la cultura popular”. En el artículo The Fandom Menace, Tom Morris observa que “Con un valor total de más de 68 mil millones de dólares, “Star Wars” es la quinta franquicia mediática con mayor recaudación de todas. tiempo." Morris continúa diciendo que “A principios de 2017, los fanáticos de Star Wars representaban más de 1 de cada 3 usuarios de Internet. Pero en la segunda mitad de 2019, esta cifra ha caído a poco más de 1 de cada 4”. Lo fascinante es que “Star Wars tiene la rara ventaja de ser una franquicia popular, con atractivo intergeneracional” en el sentido de que aproximadamente entre el 23 y el 26% de los usuarios de Internet de la generación Z, la generación X, los Millennials y los Boomers. Otro dato intrigante es que “2 de cada 3 fanáticos de Star Wars coinciden en que Internet los hace sentir más cercanos a la gente”. (La amenaza del fandom: perfilando la base de fans influyente de Star Wars, Tom Morris, Tom es analista y escritor de insights en GWI). La influencia de Star Wars en la cultura es notablemente extensa, especialmente para un libro de ficción. Increíblemente, honestamente, han surgido religiones reales basadas en Star Wars y que creen en una Fuerza Vital que "nos rodea... nos penetra" y "une a la galaxia", tal como explicó Obi Wan Kenobi en la película. . Los “Jedi” son una verdadera religión organizada en algunos países. En todo el mundo, muchas personas responden a las preguntas del censo y enumeran su religión como caballeros Jedi; Inglaterra, Australia y Nueva Zelanda obtienen respuestas sorprendentemente altas como Caballeros Jedi. Wikipedia afirma el hecho de que “Una religión de la vida real basada en Star Wars llamada Jediismo sigue una versión modificada del Código Jedi, y creen en el concepto de La Fuerza como un campo de energía de todos los seres vivos, que "nos rodea". . "nos penetra" y "une la galaxia", como se representa en las películas de Star Wars, aunque sin elementos ficticios como la telequinesis. Escala de popularidad e influencia de la cultura de Harry Potter y Star Wars. La última investigación de YouGov muestra que casi dos tercios de los estadounidenses (62%) dicen que les gusta Star Wars. Sin embargo, los hombres (73%) son más propensos que las mujeres (51%) a decir que les gusta Star Wars. Las mujeres (39%) también tienen casi el doble de probabilidades que los hombres (23%) de decir que nunca han visto una película de Star Wars. Sin embargo, el 69% de los estadounidenses ha visto una película de Star Wars. La primera vez que viste una película de Star Wars depende en gran medida de la edad que tengas, ya que, como era de esperar, es mucho más probable que los estadounidenses más jóvenes hayan visto las películas por primera vez cuando eran niños. Sin embargo, en general, el 35% de los estadounidenses vio Star Wars por primera vez cuando eran niños y el 34% vio Star Wars por primera vez cuando ya eran adultos. (Star Wars es más popular entre los hombres que entre las mujeres, You Gov, Peter Moore) Es interesante que las encuestas indican que América del Norte tiene proporcionalmente la mayor base de fanáticos, con más de 1 de cada 3 usuarios de Internet que se identifican como fanáticos de Star Wars. Por lo tanto, parecería una conclusión inevitable que, a la luz de la amplia popularidad de Star Wars y Harry Potter, esto no podría suceder sin el simbolismo espiritual, así como el arquetipo simbólico del “espíritu como fuerza vital” en el inconsciente. La característica importante de los símbolos, sobre la cual existe un consenso entre William James, Carl Jung y Viktor Frankl. Donald Kalsched ve los arquetipos: "La energía arquetípica está profundamente arraigada en el inconsciente y es 'arcaica', primitiva y también 'típica'. Las energías y 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 e inmediata, tienden a ser abrumadores". Nancy Furlotti se hace eco de esa afirmación cuando dice: "El afecto surge de los arquetipos, que son los principios ordenador 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." (Tracing a Red Thread: Synchronicity and Jung's Red Book:(2010), Psychological Perspectives, 53:4, 455-478) Las creencias y las ideas son muy reales e increíblemente poderosas. Para ponerlo en perspectiva, añadiría que la idea de "espíritu" como energía y fuerza es muy real, especialmente a la luz de una conciencia colectiva. Dicho esto, Carole Cusack observa correctamente “el ejercicio imaginativo de darse cuenta de que el mundo (de espiritualidad y fuerza sobrenatural en Harry Potter y Star Wars) es extremadamente atractivo…” (p.27) La energía puesta en movimiento a través del simbolismo inconsciente toma muchas formas : compasión, idealismo, música, etc. De hecho, Catherine Hall, en su artículo, 'Lectura y [w]rocking': Moralidad y creatividad musical en el fandom de Harry Potter, observa: "El rock mágico, a menudo estilizado en forma escrita como 'wrock', interactúa creativamente con y aumenta el mundo de contenidos de Harry Potter a través de actuaciones musicales y líricas diversas. Los estudios de fans centrados en Harry Potter a menudo han discutido la aplicación del heroísmo ficticio a cuestiones del mundo real, y los músicos de rock mágicos son frecuentemente citados como activistas del fandom. Sin embargo, hay poco análisis de la música, las letras y las actuaciones de Wizard Rock en relación con los mensajes morales de la serie... La aplicación del heroísmo ficticio por parte de la comunidad Wizard Rock a través de la música, las letras y las actuaciones anima a los demás fans de Harry Potter a abrazar lo heroico. cualidades en el mundo real”. (CATHERINE HALL Florida State University 'Reading and [w]rocking': Moralidad y creatividad musical en el fandom de Harry Potter; Journal of Fandom Studies Volumen 4 Número 2 © 2016 Intellect Ltd Artículo. Idioma inglés. doi: 10.1386/jfs.4.2. 193) Cusack también observa que hay una democratización de la espiritualidad en marcha (para bien o para mal). La influencia de Star Wars en la cultura es notablemente extensa, especialmente para un libro de ficción. Increíblemente, han surgido religiones reales basadas en Star Wars y que creen en una Fuerza Vital que "nos rodea... nos penetra" y "une a la galaxia", tal como explicó Obi Wan Kenobi en la película. Los “Jedi” son una verdadera religión organizada en algunos países. En todo el mundo, muchas personas responden a las preguntas del censo y enumeran su religión como caballeros Jedi; Inglaterra, Australia y Nueva Zelanda obtienen respuestas sorprendentemente altas como Caballeros Jedi. Wikipedia afirma el hecho de que “Una religión de la vida real basada en Star Wars llamada Jediismo sigue una versión modificada del Código Jedi, y creen en el concepto de La Fuerza como un campo de energía de todos los seres vivos, que "nos rodea". . "nos penetra" y "une la galaxia", como se representa en las películas de Star Wars, aunque sin elementos ficticios como la telequinesis. La moda actual por los cristales, el instinto de la piedra y las piedras prehistóricas locura moderna por el cristal "Jessie Oatman estaba sufriendo una ruptura -pensaba que acababa de perder a su ser querido- cuando decidió probar los cristales curativos por primera vez. El corazón de la mujer de 34 años se sentía atascado, dijo, como si estuviera roto en cien mil pedazos. Sus hombros comenzaron a colapsar por lo que creía que era una pesada carga de dolor de corazón y así el amigo de Oatman, que en ese momento estudiaba chamanismo, colocó una serie de piedras en sus chakras, una cadena de siete portales de energía lineales y vibraciones. Las propiedades curativas de los cristales, dicen algunos, ayudan a eliminar los chakras de la energía negativa persistente y a realinear el cuerpo y la mente. A un amigo se le coloca un trozo de cuarzo rosa de color rosa pálido , la "piedra del amor", que se cree que abre y alivia el sufrimiento. corazón, en el pecho de Oatman. La experiencia fue transformadora. "Pude mover parte de la energía bloqueada que estaba allí", dijo Oatman, "recuerdo el peso que una vez estuvo en mi corazón levantado con un enfoque real en el chakra del corazón. usando este cuarzo rosa." Oatman ha estado casada desde su primera limpieza de chakra, y el cuarzo rosa sigue siendo su cristal favorito. POR QUÉ LOS CRISTALES SANADORES FORTALECE A LOS JÓVENES. Por supuesto, la mayoría de los psicólogos tienden a ver las curaciones místicas con cristales con cierto escepticismo, tal vez viendo la cura como una ilustración del efecto placebo en el mejor de los casos. Sin embargo, se deben considerar algunas influencias. En primer lugar, como observaron William James y Carl Jung, las emociones estimulan símbolos o “abstracciones”, como las llamó William James, especialmente las creencias religiosas y espirituales. El antiguo culto a la piedra data desde la Edad Mesolítica hasta la Edad del Bronce y está muy extendido por todo el mundo en todos los continentes, e implica literalmente toneladas y toneladas de evidencia de que las creencias del culto a la piedra son ciertas. Además, los talismanes, una forma particular de culto a la piedra, aparecieron por primera vez como entierros en los neandertales y otros entierros prehistóricos. La cultura badariana se remonta quizás al año 5000 a.C. AD y proporciona la primera evidencia directa de agricultura en el Alto Egipto, que a menudo usaba amuletos como ajuar funerario. Madeleine Thomas señala que "según algunos expertos, la generación más joven elige prácticas espirituales como la curación con cristales porque les permite combinar elementos de muchas religiones y tradiciones antiguas en una práctica espiritual individual". Continúa diciendo que "aunque los cristales se hicieron populares por primera vez en la década de 1970, los nuevos consumidores a los que se dirigen los proveedores de cristales tienen entre 20 y 30 años... Y llegan a una clientela urbana y moderna, y a celebridades jóvenes y diversas como Kylie Jenner, Katy Perry y Miranda Kerr En 2016, la propietaria de la boutique Crystal Matrix en Los Ángeles, Patricia Bankins, dijo que su grupo demográfico dominante ahora es "muchos jóvenes" (¿POR QUÉ LOS JÓVENES SON CRISTALES TAN SANADORES? MADELEINE THOMAS / MADELEINE THOMAS. MISE ACTUALIZADO: 14 DE JUNIO DE 2017). Aaron Earls dice: "Cuando muchos estadounidenses necesitan ayuda espiritual, van a la iglesia, miran las montañas o recogen algunos cristales. Cuatro de cada 10 estadounidenses (42 por ciento) creen que el poder espiritual reside en objetos físicos como montañas, árboles , y cristales, según un nuevo estudio sobre religión estadounidense de Pew Research. Un número similar (41 por ciento) cree en los psíquicos. Un tercio (33 por ciento) cree en la reencarnación, mientras que el 29 por ciento cree en la astrología. (LOS AMERICANOS CREEN EN DIOS, PERO TAMBIÉN EN PSÍQUICOS Y CRISTALES - 31 de agosto de 2018) Este renovado interés por los cristales y talismanes pueden ser restos genéticos o vestigios del Culto a la Piedra prevalente en todo el mundo en diferentes niveles desde el período Mesolítico hasta la Edad del Bronce. Tess McClure señala que “hace cinco años, los cristales no eran gran cosa. Ahora, impulsados por una lucrativa combinación de estética amigable con las redes sociales, espiritualidad cósmica y el aparentemente imparable gigante del bienestar, han pasado de ser una rareza pintoresca asociada con el pachulí y el "terciopelo triturado" [terciopelo triturado ] a un fenómeno de consumo global. ………. Los creyentes dicen que los cristales conducen la energía ambiental, como torres telefónicas en miniatura que captan señales y las envían al usuario, reequilibrando así las energías malignas y sanando el cuerpo y la mente. Popularizada por primera vez en Occidente en la década de 1970, el reciente resurgimiento de la curación con cristales ha coincidido con un creciente interés en la espiritualidad y las prácticas curativas alternativas. Según datos del Pew Research Center, más del 60% de los adultos estadounidenses tienen al menos una creencia de la "nueva era", como la confianza en la astrología o el poder de los psíquicos, y el 42% cree que la energía espiritual puede localizarse en el cuerpo físico. . cosas como cristales (artículo: La demanda de cristales 'curativos' está aumentando, pero muchos se extraen en condiciones mortales en uno de los países más pobres del mundo. Y hay poca evidencia de que esta industria de miles de millones de dólares esté limpiando su acción. Demanda de Los cristales "curativos" están aumentando, pero muchos se extraen en condiciones mortales en uno de los países más pobres del mundo y hay poca evidencia de que esta industria de miles de millones de dólares esté "limpiando su acción"). Notas a pie de página Instituto Americano de Física. "Una mejor manera de controlar las vibraciones de los cristales: al introducir impurezas en un material, los investigadores pueden controlar la velocidad y la frecuencia de los fonones, lo que podría conducir a dispositivos con mayor eficiencia energética" ScienceDaily, 21 de mayo de 2018. [Instituto Americano de Física. "Una mejor manera de controlar las vibraciones de los cristales: al introducir impurezas en un material, los investigadores pueden controlar la velocidad y la frecuencia de los fonones, lo que podría conducir a dispositivos con mayor eficiencia energética" ScienceDaily, 21 de mayo de 2018.] < www.sciencedaily.com/ lanzamientos/2018/05/180521154243.htm>. Fabricación de herramientas de piedra prehumanas, “piedras de trueno” filipinas y Gobekli Tepe Fabricación de herramientas de piedra prehumanas Extracto del artículo: Un origen anterior de la fabricación de herramientas de piedra: implicaciones para la evolución cognitiva y la transición al Homo Jason E. Lewis y Sonia Harmand “El descubrimiento de artefactos de piedra tallada que datan de hace 3,3 Ma en el sitio de LOM3 en el lado occidental del lago Turkana en el norte de Kenia ha cambiado fundamentalmente nuestra comprensión de la evolución temprana de los homínidos y el desarrollo del comportamiento tecnológico en nuestro linaje. Además de retrasar 700.000 años el inicio del registro arqueológico conocido, sitúa los orígenes de la talla en piedra medio millón de años antes de la evidencia fósil más antigua conocida del género Homo [39], y marca la primera vez que se desarrolla una nueva industria de La Edad de Piedra anterior se ha propuesto hace más de 80 años [40]. Es posible que la fabricación de herramientas de piedra ya no se considere característica exclusiva del Homo. Ahora también podría atribuirse a homínidos anteriores como Australopithecus o Kenyanthropus, habiéndose desarrollado a partir de comportamientos preexistentes de manipulación de piedras y uso de herramientas de nuestros ancestros primates... En lugar de la narrativa convencional descrita anteriormente, rápidamente se está acumulando evidencia de que los comportamientos de fabricación de herramientas de piedra no se limitan necesariamente al Homo; la diversidad craneal, poscraneal y de comportamiento en el Homo temprano es mucho más amplia de lo que se pensaba anteriormente, surgiendo de una diversidad igualmente alta en los géneros del Plioceno y antes de lo que se pensaba; y es posible que estos cambios evolutivos no hayan estado directamente relacionados con la vida en ambientes de pastizales de sabana”. El “rasgo” adaptativo evolutivo de fabricación de herramientas de piedra sería muy relevante para el “culto a la piedra”, especialmente a la luz del instinto profundamente arraigado relacionado con la fabricación de herramientas de piedra, que ahora se cree que se originó en especies prehumanas, hace ya 3,3 millones de años. hace años que. Sería lógico entonces que la “atención a la piedra” (arquetipo) estuviera integrada en el inconsciente humano y, en ese sentido, fuera funcional. La conclusión a la que llegan los neurocientíficos es que las emociones son un prerrequisito de la moralidad, por así decirlo, aunque es increíblemente compleja y tiene innumerables interconexiones. Lo mismo sería cierto para las creencias espirituales (y religiosas). La generalización materialista de que "toda espiritualidad es irreal" y las creencias en lo sobrenatural son "una tontería completamente supersticiosa" es falsa y distorsiona horriblemente la "Verdad". Por último, debo volver a enfatizar que una conclusión ineludible sería que la visión materialista de que “toda espiritualidad es irreal” o que la espiritualidad trascendental es automática y necesariamente completa y totalmente “una tontería supersticiosa” es falsa, y terriblemente sesgada y poco científica. Sería evidente que existió una motivación espiritual-religiosa para que se construyera la estructura megalítica de piedra mundial. Pero eso está reprimido en la literatura dominante de ciencias sociales. Piedras de trueno filipinas Como dato informativo, en mi investigación, aunque no encontré megalitos de piedra en Filipinas, sí me topé con “piedras de trueno”. en la cultura filipina “prehistórica”. “En particular, los antiguos artefactos del borde del suelo son ampliamente clasificados como dientes del relámpago (o trueno) por la población rural de Indonesia y Filipinas, y son valorados por sus propiedades místicas percibidas. Tales creencias son sorprendentemente similares a las concepciones históricamente conocidas sobre los instrumentos de piedra, en particular las hachas (es decir, piedras de trueno o rayos), en otras partes del mundo, especialmente en las tradiciones populares de Europa. Considero cómo estas conexiones aparentemente altamente arbitrarias entre fenómenos empíricamente no relacionados podrían haber surgido entre personas muy separadas y cultural y lingüísticamente no relacionadas en nuestra región y más allá. Se identifican fenómenos naturales que potencialmente pueden explicar el vínculo recurrente entre estas categorías empíricas” Dientes de relámpago y sudor Ponari: Teorías populares y usos mágicos de hachas (y azuelas) de piedra prehistóricas en las islas del sudeste asiático y el origen de las creencias sobre la piedra del trueno Adam Brumm. Gobekli Tepe: ¿El primer templo del mundo? El impresionante Gobekli Tepe de Turquía, anterior a Stonehenge en 6.000 años, trastoca la visión convencional del surgimiento de la civilización Andrew Curry Noviembre de 2008 Los Monumentos de Piedra – “culto a la piedra estrictamente definido” - desde cierta perspectiva - pueden haber sido un subproducto de un importante desarrollo de la conciencia – la evolución de la conciencia humana – y la sociedad “la investigación... ha demostrado que dentro de 1.000 años de Desde la construcción de Gobekli Tepe, los colonos habían acorralado ovejas, vacas y cerdos. Y…. los genetistas encontraron evidencia de las variedades de trigo domesticadas más antiguas del mundo; La datación por radiocarbono indica que la agricultura se desarrolló allí hace unos 10.500 años, o sólo cinco siglos después de la construcción de Gobekli Tepe". Quizás, a la luz de ese importante desarrollo social de los monumentos de piedra, el culto podría verse como un "lugar" de construcción de la sociedad. [E]l sitio de excavación principal. En los fosos, las piedras verticales o pilares están dispuestos en círculos. Más allá, en la ladera, hay otros cuatro anillos de pilares parcialmente excavados. Cada anillo tiene un diseño más o menos similar: en el centro hay dos grandes pilares de piedra en forma de T rodeados por piedras un poco más pequeñas que miran hacia adentro. Los pilares más altos miden 16 pies y, según Schmidt, pesan entre siete y diez toneladas. Mientras caminamos entre ellos, veo que algunos están en blanco, mientras que otros están talladas elaboradamente: abundan zorros, leones, escorpiones y buitres, retorciéndose y arrastrándose por los anchos lados de los pilares. Schmidt señala los grandes anillos de piedra, uno de ellos de 65 pies de ancho. "Éste es el primer lugar sagrado construido por el hombre", afirma. Schmidt, de 53 años, me pide que imagine cómo habría sido el paisaje hace 11.000 años, antes de que siglos de agricultura intensiva y asentamientos lo convirtieran en la expansión marrón casi sin rasgos distintivos que es hoy. Los pueblos prehistóricos habrían contemplado manadas de gacelas y otros animales salvajes; ríos de corriente suave que atraían a gansos y patos migratorios; árboles frutales y de nueces; y campos ondulados de variedades de cebada y trigo silvestres como el escanda y el escanda. "Esta zona era como un paraíso", afirma Schmidt, miembro del Instituto Arqueológico Alemán. Y en parte porque Schmidt no ha encontrado evidencia de que la gente residiera permanentemente en la cima del propio Gobekli Tepe, cree que este era un lugar de culto a una escala sin precedentes: la primera "catedral sobre una colina" de la humanidad. Mi pregunta es: ¿Fue la “razón” principal para construir monumentos de piedra unir a la gente en lugar del único y completo propósito de adorar a Dios? Peters y Schmidt dicen que los constructores de Gobekli Tepe estaban al borde de un cambio importante en su forma de vida, gracias a un entorno que contenía las materias primas para la agricultura. "Tenían ovejas salvajes, cereales silvestres que podían ser domesticados y personas con potencial para hacerlo", dice Schmidt. De hecho, investigaciones en otros sitios de la región han demostrado que dentro de los 1.000 años posteriores a la construcción de Gobekli Tepe, los colonos habían acorralado ovejas, vacas y cerdos. Y, en una aldea prehistórica a sólo 20 millas de distancia, los genetistas encontraron evidencia de las variedades de trigo domesticadas más antiguas del mundo; La datación por radiocarbono indica que la agricultura se desarrolló allí hace unos 10.500 años, o apenas cinco siglos después de la construcción de Gobekli Tepe. Pregunta: ¿Fueron los monumentos de piedra – más allá del “culto de piedra estrechamente definido” – desde cierta perspectiva – podrían haber sido un subproducto – no el objetivo principal por así decirlo – de un importante desarrollo de la conciencia, una evolución de la conciencia humana? y la sociedad. Después de todo, en sincronía con la construcción del templo, "la investigación... ha demostrado que dentro de los 1.000 años posteriores a la construcción de Gobekli Tepe, los colonos habían acorralado ovejas, vacas y cerdos. Y... los genetistas encontraron evidencia de las cepas de trigo domesticadas más antiguas del mundo". La pregunta, entonces Es – a la luz de ese importante desarrollo social, entonces los monumentos de piedra – el culto podría verse como un “lugar” de “construcción de conciencia de la sociedad”. Se trata de los “templos” de piedra, un subproducto del impulso primario para formar sociedades. Como enfatizaron Park y Paloutzian, “la religión y la espiritualidad son sistemas de significado más o menos coherentes, culturalmente elaborados, integrados y adquiridos a través de relaciones e instituciones sociales situadas en entornos naturales y construidos complejos”. Paloutzian y Park (pág. 12) Comentarios y reflexiones Carl Jung, William James y el psicólogo moderno Eric Klinger estuvieron de acuerdo y llegaron a un consenso en que una función importante de las emociones es “dirigir [la] atención” de la mente a tareas importantes. Eric Klinger sugiere que "la función principal de muchas emociones es dirigir la atención a los estímulos asociados con las preocupaciones" (p.42). Además de ser importantes para la atención, las emociones también lo son para las funciones de la memoria. Eric Klinger destaca la importancia y el papel central de las emociones en la motivación: "Las emociones están relacionadas con la búsqueda de un propósito, una meta y un significado al menos de dos maneras principales. En primer lugar, constituyen el sistema más elevado, la base del valor, que a su vez identifica las "cosas" por las que las personas se esfuerzan por hacer lo que deben hacer, y es el código interno para experimentar los objetivos de búsqueda como buenos o malos. En segundo lugar, está estrechamente relacionado con el procesamiento cognitivo, por ejemplo, la atención, el recuerdo, el contenido del pensamiento, y el contenido de los sueños, y puede ser necesario para notar y procesar rápidamente los acontecimientos que nos rodean y dentro de nosotros, se refiere mutuamente a la experiencia interna de las personas y sus interpretaciones del mundo que les rodea" (Quest p. 34). Hace décadas, Carl Jung dijo que "una idea debe evocar una respuesta de las emociones, es decir, una preparación inconsciente que, por su propia naturaleza, proviene de un nivel más profundo que está más allá del alcance de la conciencia". (Obras completas 8, 642). Es decir, si una persona no tiene absolutamente ningún "sentimiento" o emoción acerca de algo, esa persona ignorará por completo la cosa o el ser. Salomón subrayó este punto específico cuando dijo claramente: “Es porque somos tocados, porque sentimos, que la vida tiene significado”. La vida apasionada, y no la vida imparcial de la razón pura, es la vida con sentido” (p. ix pasiones). William James, el padre de la psicología estadounidense, en su obra clásica publicada por primera vez en 1902, "Las variedades de la experiencia religiosa", que es un análisis de las experiencias espirituales y religiosas de las personas, concluye que las experiencias espirituales y religiosas crean un "sentido de realidad". En su capítulo titulado "La realidad de lo invisible / La réel de l'invisible", James señala que la energía emocional y el poder asociados con las "abstracciones" -o símbolos- son esenciales para dar forma y crear la realidad en la mente humana. . William James dijo: "La completa determinación de nuestra mente por las abstracciones es uno de los hechos fundamentales de nuestra constitución humana. Al polarizarnos y magnetizarnos como ellas, nos volvemos hacia ellas y desde ellas, las buscamos, las tocamos, las odiamos". Los bendecimos, como si fueran otros tantos seres concretos. Y son seres, seres tan reales en el ámbito en el que viven como cosas que cambian los sentidos en el ámbito del espacio. Hablando de las abstracciones involucradas en la imaginación, William. James, hablando del simbolismo en el campo de la imaginación, observó que "determinan nuestras actitudes esenciales con tanta precisión como las actitudes esenciales de los amantes están determinadas por los sentidos. "Todo está embrujado por otras criaturas del mundo" (p. 48). Comprender el funcionamiento de las creencias espirituales, tal vez, en términos de lo que podría describirse como un enfoque demasiado emocional y una función atencional en el contexto de los comentarios de William James sobre símbolos o "abstracciones" cargadas de "emoción". Por lo tanto, en el contexto del culto a la piedra, parece obvio que los orígenes y comienzos del culto a la piedra y los megalitos son probablemente el resultado de la fabricación de herramientas y armas de piedra hechas por nuestros antepasados en la antigüedad. Una inferencia de la historia arqueológica del desarrollo de herramientas es que el desarrollo y la evolución de la fabricación de herramientas están relacionados con la evolución del homo sapiens y el desarrollo de la sociedad humana - y tal vez incluso involucran la evolución del cerebro del hombre porque parece haber indicios . de cognición superior a veces. Parece posible -si no probable- que los poderosos sentimientos de las creencias espirituales estén sobrealimentados biológicamente en el hombre, promoviendo posiblemente el próximo desarrollo del tamaño del cerebro. Así, la capacidad de fabricar herramientas, nacida del interés por las piedras, probablemente comienza ya con el guijarro de Makapango, hace 2 o 3 millones de años. Entonces, se deduce que el "culto espiritual a las piedras", centrar la atención del hombre en las piedras, también es realmente importante para la evolución de los humanos. Reflexión adicional sobre el origen y el núcleo de la mente: el poder y el eslabón perdido Al investigar las creencias espirituales y religiosas, me parece obvio que el mejor análisis lo han realizado Carl Jung, William James y Viktor Frankl, así como Emile Durkheim. De hecho, existe una Síntesis-Consenso entre ellos de que la "mente" [procesos espirituales] crea significado [y dirección] y un sentido de verdad. Como señala Emile Durkheim, uno de los padres fundadores de la sociología, especialmente en las primeras tribus y sociedades humanas, las creencias espirituales y religiosas tienen un papel importante en la creación de leyes, normas, rituales, moralidad, así como en la este último. en la sociedad misma. Es decir, las religiones y las creencias espirituales, a lo largo de la historia humana, han creado sociedades enteras: sociedades totémicas como las sociedades totémicas de los aborígenes australianos o las sociedades totémicas de las sociedades tribales nativas americanas, hasta la sociedad de "economía-templo" de los antiguos. Sumerios. , que la necesidad de riego en su agricultura requería una organización centralizada. Si bien los psicólogos parecen desconocer la existencia de un "impulso" básico de desarrollo y evolución de la estructura socio-religiosa-sociedad, aparentemente es obvio, a la luz de la historia de la época, que tal impulso debe existir y , además, que este impulso básico y fundamental está relacionado y conectado con creencias espirituales y religiosas [y procesos inconscientes]. Dicho esto, Viktor Frankl incluyó su doctrina de una "voluntad en el significado", señalando particularmente que su concepto de "voluntad" es paralelo en algunos aspectos a la idea de "impulso". Gould dijo, en su libro sobre Frankl, que Frankl dice: "Lo que yo llamo 'voluntad de sentir' debería incluso considerarse como 'preocupación primaria del hombre' (47)... hablo de una voluntad de sentir para evitar una mala interpretación del concepto en términos de un impulso hacia el significado... la voluntad no puede ser deseada, mandada u ordenada. Y si la voluntad de significado debe ser evocada, el significado mismo debe ser explicado" (Frankl, Gould). Frankl, en esta afirmación, reconoce claramente la "voluntad en el sentido" como "la preocupación primaria del hombre" y, en este sentido, también reconoce la voluntad en el sentido como un motor poderoso - y específicamente definido por Frankl la "Voluntad" como algo irreductible, Sustancia autónoma, aparentemente dotada de la creación o del creador. Como tal, puede entenderse como una voluntad o impulso independiente y autónomo que es una preocupación central o "primaria" de la conciencia humana. Es interesante y útil para la perspectiva que parezca haber una comprensión similar de la voluntad en la teología cristiana. En el Diccionario Evangélico de Teología Bíblica de Baker, M. William Ury, comenta que "La imagen creada de Dios conlleva su maravillosa responsabilidad y gloria. Esto incluye la capacidad de tomar decisiones morales significativas (Génesis 1:26-27; 2:16- 17). Por gracia, la libertad de ejercer la voluntad creada como agente moral es una de las principales distinciones bíblicas entre los humanos y el resto del orden creado. La soberanía de Dios se profundiza de una manera radicalmente personal cuando la creación alcanza su cenit con las personas que la poseen. Voluntades que pueden elegir obedecer o desobedecer, amar o no amar. La verdadera soberanía no es arbitraria ni coercitiva, permite que otros operen. En este caso, parece que el "Dios" potencial tiene alguna influencia sobre el libre albedrío humano. Proverbios 16:9 dice: “El corazón del hombre se abre camino, pero el Señor abre su camino”. Debo admitir que el Sr. El artículo de Ury, leído en su totalidad, es bastante complejo y algo abrumador. Es posible que Cristo lo haya resumido bien cuando dijo: “Si alguno quiere hacer la voluntad de Dios, sabrá si la enseñanza viene de Dios, o si hablo por mi cuenta” (Juan 7:17). Esto parece una paradoja, así que en mi opinión se remonta a la declaración de Cristo de "¡Espíritu y Verdad!" – quizás una cuestión importante en la 'Voluntad de significado' de Frankl porque la 'guía de significado' es el comienzo de la Verdad y, como tal, el arquetipo central de la 'guía de significado'. El "espíritu" que se encuentra casi universalmente en las culturas del mundo es "espíritu" como "fuerza vital". Anexo El mapa materialista de la espiritualidad: Estereotipo desadaptativo de que "¡Toda espiritualidad es irreal!" La muerte es producto de tu imaginación "¡El conocimiento adecuado mapea o refleja las realidades del mundo real!" - K Gergen “¡Entender algo, seamos conscientes de ello o no, depende de elegir un modelo!” Los psicólogos William R. Miller y Carl E. Thoresen afirman en su artículo “Espiritualidad, religión y salud: un campo de investigación emergente”: “Una base filosófica para esta perspectiva es el materialismo, la creencia de que no hay nada que estudiar porque la espiritualidad es intangible y está más allá de los sentidos”. Que la parte fundamental de ese argumento es una falacia, específicamente la “falacia definilista”, porque utiliza términos “cargados” que impiden cualquier diálogo o comunicación real. Crítica del materialismo revisada por pares y respaldada por cuatro psicólogos e investigadores médicos muy destacados La crítica, que data de 2017-2018, ha tenido más de 10,000 visitas y cero críticas (entre los grupos científicos de academia.edu, LinkedIn y FB (antes de que dejara de publicar en FB) es revisada por pares, y algo más 1.Dr. Paul Wong, profesor emérito de la Universidad de Trent, editó dos grandes volúmenes de The Human Quest for Meaning. 2.Dr. Harold Koenig, médico psiquiatra, autor e investigador muy conocido y con muchas publicaciones, afirmó sobre este artículo: "Charlie tiene mucho sentido para mí, 3.Dr. Stephen Farra: Emérito de la Universidad Internacional de Columbia "La falacia definistista (que conduce a un materialismo cerrado) es un veneno espiritual y nos ha hecho daño a todos 4. Stefan Schindler, autor galardonado y profesor jubilado de psicología y filosofía Veneno espiritual: estereotipo académico desadaptativo: Sobre el tema del definist materialista: estereotipo desadaptativo “¡Toda espiritualidad es irreal”! El Dr. Stephen Farra escribió: "Charles, estoy totalmente de acuerdo en que la falacia definist (que conduce a un materialismo cerrado) es un veneno espiritual y nos ha hecho daño a todos. Frankl escribe sobre cómo un naturalismo cerrado conduce a un reduccionismo asfixiante, que conduce a un nihilismo mental y emocional y al tipo de corrupción moral que experimentó en Auschwitz y Dachau…” El mapa materialista de que “toda espiritualidad es irreal” va mucho más allá de lo “anticientífico, hasta lo espantoso y destructivo”. ¡La muerte es una figura de tu imaginación! “No es cierto si la premisa principal no es cierta” – Juez Rehnquist Explicación narrativa: No hace mucho, estaba hablando con una graduada universitaria filipina en un restaurante callejero en General Santos, Filipinas. Expliqué el argumento materialista tal como lo explicaron Miller y Thompson en el artículo del NIH – que la espiritualidad es irreal e inexistente porque no se puede medir – “la creencia de que no hay nada que estudiar porque la espiritualidad es intangible y está más allá de los sentidos”. Me sorprendió un poco cuando la graduada universitaria filipina con la que estaba hablando estuvo de acuerdo enfáticamente con el argumento de que la espiritualidad es irreal e inexistente porque no se puede medir. Entonces le pedí que considerara –por un momento- el concepto de “muerte”. Señalé que la “muerte” está mucho más allá de la cuantificación o medición. Luego agregué que si sigues la lógica y el razonamiento detrás del argumento materialista, entonces “la muerte sería un” producto de su imaginación y una tontería supersticiosa “. Hizo una pausa por un segundo y luego estuvo de acuerdo con mi razonamiento, lo cual es un gran éxito para mí. Bargh observa que la mayoría de la gente simplemente no quiere creer que factores inconscientes puedan influir en su pensamiento, sin su conocimiento. Sesgo del investigador: Los académicos rara vez admiten (en realidad nunca) que su pensamiento ha sido influenciado por normas académicas materialistas inconscientes. Sin embargo, en las conversaciones con académicos queda claro que su pensamiento está muy sesgado: un sesgo evidente del investigador. Éstos son algunos de los comentarios que escuché en los grupos de “ciencia” de Facebook: “enfermedad mental”, “Papá Noel”, “hadas”, etc. En un caso, verifiqué e interrogué a un miembro de un grupo de psicología de Facebook que se refería a la espiritualidad en términos de "Papá Noel". Cualquier revisión objetiva de las ciencias sociales y las deficiencias y la falta de información en lo que respecta a la espiritualidad, la conciencia social y la religión revelan un sesgo fácilmente evidente del investigador. La filipina que estuvo de acuerdo en que sus puntos de vista habían sido sesgados por una falacia de estereotipo desadaptativa en realidad no es diferente de los académicos que están claramente influenciados por estereotipos inconscientes. Como observa John Bargh, el investigador del inconsciente, las influencias inconscientes son omnipresentes y a menudo poderosas: imagina por un momento que eres un profesor de psicología que realiza experimentos sobre la conciencia. Continúas encontrando que tus sutiles manipulaciones de los juicios e incluso del comportamiento de las personas tienen éxito, haciendo que a tus participantes experimentales les guste o no esa misma persona, se sientan felices o tristes, se comporten de manera grosera o con infinita paciencia. Sin embargo, ninguno de los participantes tiene idea de qué les causó sentir o comportarse de esta manera. De hecho, no te creen y, a veces, incluso discuten contigo cuando intentas explicarles tu experimento y cómo se sintieron o se comportaron. Ahora, digamos que está en casa con su familia durante las fiestas o de vacaciones. Tu tía o tu cuñado te preguntan cortésmente cómo es tu trabajo. Intenta explicar su investigación e incluso algunos de sus hallazgos más interesantes. Una vez más te encuentras con la incredulidad. "Esto no puede ser así", dice su cuñado. "No recuerdo que esto me haya pasado nunca, ni siquiera una vez". https://independentscholar.academia.edu/CharlesPeckJr

"Concepts create idols; only wonder comprehends anything. People kill one another over idols. Wonder makes us fall to our knees!" - St Gregory of Nyssa 335-395 AD Preamble: - Holy Spirit – In Judaism and Christ 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) 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 most beautiful experience we can have is the mysterious The Irish poet-theologian, John O’Donohue observed, “Beauty is the illumination of the soul!!” Einstein beheld the universe with awe and wonder: “The most beautiful experience we can have is the mysterious. It is the fundamental emotion which stands at the cradle of true art and true science. Whoever does not know it and can no longer wonder, no longer marvel, is as good as dead, and his eyes are dimmed. It was the experience of mystery---even if mixed with fear---that engendered religion. A knowledge of the existence of something we cannot penetrate, our perceptions of the profoundest reason and the most radiant beauty, which only in their most primitive forms are accessible to our minds---it is this knowledge and this emotion that constitute true religiosity;” In my view, my guiding lights are “spirit and truth” (John 4:23 – 24) and in todays very fragmented and divided world people express their spirit and truth in myriad diverse ways. The materialist mindset which focuses on quantification is a very artificial and rigid way of thinking. Iain McGilchrist “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.” The Holy Spirit in the Gospels 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. Truth Truth, guidance, and life are the main themes of Christ when he speaks about the Holy Spirit. Perhaps I should begin with John 3:6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. That is, being born of the Holy Spirit makes us spiritual beings. As Edgar Cayce the documented healer and spiritual leader observed, “It is not by chance that ye are in a material or earthly consciousness in the present... all activities of the mind, of the body, must be based upon SPIRITUAL things (#EdgarCayce reading 1754-1). For instance, Christ says that the "Holy Spirit ... shall teach you all things" (John 14:26). That is mirrored in Luke 12: 12 For the Holy Spirit will teach you in that very hour what you ought to say.” In gospel of John, the Holy Spirit is referred to as the “Spirit of Truth” three times (John 14:17; 15:26; 16:13), plus there is “Spirit is truth” in John 5:6 On occasion the Holy Spirit is referred to as the comforter (John 14:16-17). In Luke, 2:27 it says Simeon was guided by the Holy Spirit (Luke 2:.27). My personal guiding lights would be John 4:23-24 23 Yet a time is coming and has now come when the true worshipers will worship the Father in the Spirit and in truth, for they are the kind of worshipers the Father seeks. 24 God is spirit, and his worshipers must worship in the Spirit and in truth.” The belief in “Spirit and truth” is inclusive enough that it includes Einstein’s yugen as well as most other “spirituality” (as opposed to religious beliefs) of most other religious beliefs. Consistently studies show that somewhere between one third to half of people – throughout the world – have spiritual experiences of one sort or another. Life! In the beginning, in genesis it says, “then the LORD God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature” (Genesis 2:7). In Leviticus, in the Old Testament it also says that “… the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls, for it is the blood that makes atonement by the life” (Leviticus 17:11). John 6:63 is perhaps one of the best synopses of Christ’s view: “The Spirit gives life; the flesh counts for nothing. The words I have spoken to you—they are full of the Spirit[a] and life.” John 14:6 Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me…” Also, Christ observed, "The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full." (John 10:10) The Upanishads also highlight the vital role of the idea and archetype of life: Life is the fire that burns and the sun that gives light. Life is the wind and the rain and the thunder in the sky. Life is matter and is earth, what is and what is not, and what beyond is in Eternity." Islamic religion which is rooted in Judaism also officially recognizes the divine legitimacy of Jesus Christ especially in the realm of spirituality. Compare the statements above to what the Muslim cleric Muhammad Baqir Majlisi from al-Durr al-Manthur says about spirit. Muhammad Baqir Majlisi observes on the question of the creation of Adam: "God created Adam as He wills...He created his flesh and blood, his bones, hair, and his body from soil and water; this is the beginning of the creation of Adam. Then He put the soul into his body. Then by the soul man can stand and sit, listen and see, learn and know what animals can know and beware of dangers. Then God put the spirit into the body. By the spirit Adam knows right from wrong and guidance from error and he camouflages and learns and manages all of his affairs." So, what Majlisi says, “By the spirit Adam knows right from wrong and guidance.” matches the “Christian viewpoint that spirit is about guidance, discernment and judgment. As the Sufi, Rumi, observed, “The lamps are different, but the Light is the same. One matter, one energy, one Light, one Light-mind, endlessly emanating all things.” Healing In the Gospels the references to miracles are only a handful comparatively speaking: For instance in Luke 4: 18 The Holy Spirit had anointed Him to heal the broken-hearted, Luke4: 18 The Holy Spirit had anointed Him to give recovering of sight to the blind; Luke 4: 18 The Holy Spirit had anointed Him to set at liberty them that are bruised [“to break” or “break in pieces”] Also, in Luke 24:49 I am going to send you what my Father has promised; but stay in the city until you have been clothed with power from on high.” In my view it si highly significant that the exact statement is that “they” are “clothed” in power – not that they have power. The references to miracles are relatively few and also pretty specific. In forty years, my personal gift, I would describe as clearly 99% perception. When people talk about “powers” I get an almost overwhelming urge to rip their faces off. Though, without question, there is a dark side to the human mind, to a large degree exorcism and demons as portrayed by some Catholics are what I would personally term maladaptive stereotypes. Spiritual People. As a point of order, I should first highlight the fact that as modern neuroscience emphasizes points out - peoples' worldviews are mindsets or modes of thoughts that effectively filter information, so while genetic research indicates that there are genetic acquired spiritual beliefs and without question genetically acquired symbolism within the unconscious, each person filters that information differently due to upbringing, experiences, and circumstances. I have had the good fortune of meeting-connecting with two dozen or more people who have spiritual-psychic experiences. When I ask others how they view “spirit” the most common answers tend to be “guidance”, “judgment”, “discernment” as well as other similar remarks. Due to discussions with those people, I find the statements In Luke 2:27 which state that, “He was guided by the Holy Spirit” (Luke 2:.27), as well as the statement that “The Holy Spirit guides us into all truth” (John16: 13) extremely relevant and very significant. Due to discussions with those people, I find the passages In Luke 2:27 which state that, “He was guided by the Holy Spirit” (Luke 2:.27), as well as the statement that “The Holy Spirit guides us into all truth” (John16: 13) extremely relevant and very significant. "Spirit gives meaning to his [man's] life." Carl Jung couldn't have been clearer or more succinct when he made that simple but profound statement. (CW8:643) While I address the following issue in the epilogue, I would mention briefly, in passing, for psychological and spiritual perspective - and perhaps to stimulate some questions or thoughts - that Jesus Christ stated that "Spirit is Truth" (John 5:6) - which is remarkably parallel to Jung's observations about spirit, truth, and life. For instance, Jung observed, in the Collected Works (CW8: 648 -1968 revised) that “Life and spirit are two powers or necessities between which man is placed. Spirit gives meaning to his life, and the possibility of its greatest development. But life is essential to spirit, since its truth is nothing if it cannot live.” Here, Carl Jung clearly and unequivocally states that spirit creates meaning. Jung stated that “From the psychological point of view the phenomenon of spirit, like every autonomous complex, appears as an intention of the unconscious superior to, or at least on a par with, the intentions of the ego. If we are to do justice to the essence of the thing we call spirit, we should really speak of a “higher” consciousness rather than of the unconscious, because the concept of spirit is such that we are bound to connect it with the idea of superiority over the ego-consciousness.” (CW8: 643) In general Carl Jung viewed "the psyche" not as "an indivisible unity but a divisible and more or less divided whole. Although the separate parts are connected with one another, they are relatively independent...... I have called these psychic fragments “autonomous complexes,” (CW8 582) The Paradox of the Holy Spirit: The dilemma of Spirit Within versus Transcendental Spirit There appear to be some built in dilemmas within human consciousness – self versus others would be one – which is also reflected in the spiritual dilemma of Spirit Within versus Transcendental Spirit. The Irish poet-theologian had a unique solution for that dilemma: “Only holiness will call people to listen now, this is not about forging a relationship with a distant God but the realization that we are already within God.” That is in utter contrast to many Christian leaders who harp on miracles. I listened to a broadcast form an Evangelical preacher whose sermon advocate the belief in God because God is a “God of miracles.” First, miracles are not a proper foundation for religion. Secondly what Christ said is to worship God in Spirit and Truth (John 4:23-24). Thirdly, by putting “everything” on God that removes – psychologically and spiritually any responsibility for their actions. It is clear to me that way too many preachers are deliberately emphasizing miracles solely and entirely so they can manipulate their members. I don’t know where they get the idea of worshipping God because God is a God of miracles, because it is not in the gospels. When I spoke with a spiritual Christian, she said miracles “make God evident” (which is true) – and later she added that the miracle of the Holy Spirit is enough. I believe a metaphor of Miracles to the flower while creativity, beauty, love, connectivity, guidance and truth would be the fruit. John O’Donohue stated that “The way you look at things is the most powerful force in shaping your life.” Believing in God because God is about miracles is crooked thinking. I should re-emphasize that Christ stated unequivocally that one should worship God in spirit and truth. Spiritual Experiences for Perspective: This section is meant to give a brief sketch of spiritual experiences as “sketched” by three sets of experts: Preamble Preamble: For perspective - genetics Tim Spector, in the article, What Twins Reveal About The Science Of Faith (Popular Science, August 8, 2013) states, “They [the researchers] estimated the heritability of spirituality to be around 40 to 50 percent, which is quite high considering how tricky it is to measure. Other U.S. studies using even more detailed questions in larger numbers have found similar or even stronger genetic influences. These studies demonstrate our variable but innate inherited sense of spirituality, which affects how we perceive the world, ourselves and the universe. This is independent of our formal religious beliefs and practices and, strangely, largely independent of family influence.” Complementing this is the research of Koenig et al. (2005) who report that the contribution of genes to variation in religiosity (called heritability) increases from 12% to 44% and the contribution of shared (family) effects decreases from 56% to 18% between adolescence and adulthood.” Christ emphasized spirit and truth, life, guidance and fruitfulness. Furthermore, Christ states unequivocally one needs to judge a person and a situation by its fruits. Matthew 7:15-20 15 Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. 16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20 Wherefore by their fruits ye shall know them. A recent review of "numerous" studies of people who have spiritual or spiritual-psychic experiences by Park and Paloutzian reveal that somewhere between one third to one half of people have spiritual-psychic experiences - of every type and variety imaginable - though hardly any talk about them. Study after study clearly indicate that – in this open-minded society based on Judeo-Christian beliefs which “value” spirituality – people who have spiritual experiences literally fear retaliation if they speak openly about their spiritual or spiritual-psychic experiences [for good reason I must add]. Park and Paloutzian go on to say that the studies definitely "establish the normalcy of such reports and that social scientists have until recently ignored a common-phenomena." (p. 67) SPIRITUALITY, SPIRITUAL INTELLIGENCE, AND DREAMSAs Kate Adams, a bishop and Brendan Hyde of Australian Catholic University point out under their category: SPIRITUALITY, SPIRITUAL INTELLIGENCE, AND DREAMS Spirituality is a natural human predisposition (e.g., Hay & Nye, 2006; O’Murchu, 1997, 2000). It is more primal than institutional religion (James, 1901/ 1977; Maslow, 1970; Tacey, 2000) and concerns a person’s sense of connectedness with self, others, and the world (or cosmos). For some people, connectedness with a Transcendent dimension is a part of spirituality (Bosacki, 2001; Elton-Chalcraft, 2002; Fisher, 1999; Hyde, 2004; Tacey, 2003). Hay and Nye (2006) argue that spirituality involves a deep-down awareness of one’s relationship with one’s self, and with everything that is other than one’s self. It is possible to conceive of spirituality as a type of intelligence (Emmons, 1999, 2000; Hyde, 2003, 2004; Kwilecki, 2000; Zohar & Marshall, 2000). One hallmark feature of intelligence concerns the ability to solve problems (Ruzgis & Grigorenko, 1994; Walters & Gardner, 1986). Zohar and Marshall (2000) define spiritual intelligence as the mental aptitude used by human beings to address and find solutions to problems of meaning and value in life. In drawing on discourse arising from theories of motivation and personality, Emmons (1999) further suggests that people are able to use spiritual resources to solve problems: The adaptive processing of spiritual information is a part of intelligence, and individual differences in the skills with which such processing occurs constitute core features of personality. Spirituality can serve as a source of information to individuals, and, as a function of interests and aptitudes, individuals become more or less skilled at processing this information (p. 163). Children’s Grief Dreams and the Theory of Spiritual Intelligence: Kate Adams Bishop Grosseteste University College Lincoln Brendan Hyde Australian Catholic University Abstract: In the “Neural Correlates of Personalized Spiritual Experiences” the authors summarize their article’s essentials: Across cultures and throughout history, human beings have reported a variety of spiritual experiences and the concomitant perceived sense of union that transcends one’s ordinary sense of self. Nevertheless, little is known about the underlying neural mechanisms of spiritual experiences, particularly when examined across different traditions and practices. By adapting an individualized guided-imagery task, we investigated neural correlates of personally meaningful spiritual experiences as compared with stressful and neutral-relaxing experiences. We observed in the spiritual condition, as compared with the neutral-relaxing condition, reduced activity in the left inferior parietal lobule (IPL), a result that suggests the IPL may contribute importantly to perceptual processing and self-other representations during spiritual experiences. Compared with stress cues, responses to spiritual cues showed reduced activity in the medial thalamus and caudate, regions associated with sensory and emotional processing. Overall, the study introduces a novel method for investigating brain correlates of personally meaningful spiritual experiences and suggests neural mechanisms associated with broadly defined and personally experienced spirituality (Neural Correlates of Personalized Spiritual Experiences Lisa Miller, Iris M. Balodis, Clayton H. McClintock, Jiansong Xu, Cheryl M. Lacadie, Rajita Sinha and Marc N. Potenza) Reflections I would say that Jung hit the nail on the head when he said “We need to find our way back to the original, living spirit which, because of its ambivalence, is also a mediator and uniter of opposites, an idea that preoccupied the alchemists for many centuries. ~Carl Jung, CW 9ii, Para 141” Yet, I also agree with John O’Donohue’s emphasis on (divine) beauty, the (divine) in nature, and creativity. I feel I should observe that many religious leaders appear to have forgotten – or left behind - the real meaning of spirituality in today’s world. St Gregory of Nyssa (c. AD 335 – 395) – who is accepted by many mainstream churches as a saint – including Catholicism stated that “…every concept formed by our understanding which attempts to attain and to hem in the divine nature serves only to make an idol of God, not to make God known”. ~ from “The Life of Moses”. When you hear an Evangelical preacher state in an article online that God put Trump - who is a raving racist - on earth to exorcise the demons out of America - - in complete contrast to every study that shows that Trump has divided America like no other president before him that is not the real God - but an abstraction and concept. Trump Christians clearly have made of God an idol – precisely in the context that St. Gregory of Nyssa meant it. The right-wing American Christians have politicized Christ. To my knowledge only American Christians has this extreme politicization of Christ as well as the racist biases. Right wing American Christians have corrupted Christ and made of God an idol. Christ was pretty clear on how to judge. Addendum: When National Death Threatens: The [Old Testament] prophets dealt with man, not as an atom, but as a part of a social organism, a living member of a living body…. Hence, they were always the more numerous when national death threatened. (Rev Stibitz) "For whatever a man sows, that he will also reap" Gal 6: 7-9.in USA - over 73 school shootings for the last three consecutive years & over 610 "mass shootings" for the past four consecutive years + 6 other antisocial behaviors; + U.S. leaders’ model antisocial behaviors In the USA there have been over 73 school shootings each year for the last three consecutive years. “The US has had 57 times as many school shootings as the other major industrialized nations combined” On top of that - in the last four consecutive years there have been over 610 mass shootings each year (different from school shootings) - 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. That being said - in my view - the materialist ideology has primed the pump. All greats agree that "We become what we think" - Buddha Or John O'Donohue's statement that "The way you look at things is the most powerful force in shaping your life. Iain McGilchrist observes, “An increasingly mechanistic, fragmented, decontextualised world… has come about, reflecting, I believe, the unopposed action of a dysfunctional left hemisphere.” When National Death Threatens: A Change in Human Consciousness Recent Research on 9-11 (national death) Precognitive experiences is an eye-opener for perspective: “The tragic events of 9/11 brought a flurry of cases to the attention of parapsychology labs. The cases ranged from dramatic dreams of airplanes crashing or exploding to the more frequent examples of unusual departures from normal routines that ended up saving someone’s life.” (Encounters at the Frontiers of Time: Questions Raised by Anomalous Human Experiences Richard S. Broughton) The recent evidence from numerous documented perceptions of threats regarding 9/11 show that “perceptions of threats” is a very salient characteristic in humanity. It also demonstrates that “visibility”– political and social-religious “visibility” – is a very important factor in “precognition.” Social – political visibility is clearly a factor in my 40 years of somewhat documented – but limited in number and detail - personal spiritual-psychic experiences. Also, Bem’s numerous successful precognition laboratory experiments revealed that “instincts” are a primary underlying cause. A Major New “Innovation” in Human Consciousness! From my rather substantial research of historically documented spiritual-psychic experiences, "psychic" warnings or predictions of assassinations, are really the only truly consistent type of documented spiritual-psychic in history. On top of that, in human history - across the centuries - there are only a limited number of documented illustrations of predictions of deaths of leaders or warnings of political assassinations: 1. The assassination of President John Kennedy: Jeane Dixon tried to warn JFK through a DC socialite who had been on his inauguration committee. This is documented only because one of her biographers interviewed the socialite. 2. The assassination of Julius Caesar, whose assassination was predicted by a seer-high priest as well as in his wife's bloody nightmare the night before his assassination, which is historically documented. 3. The assassination of Abraham Lincoln who had a nightmare about his own assassination in which he had dreamed that he saw his casket lying in state in the White House. It is historically documented because he told his cabinet about it a short time before he was assassinated. 4. Catholic Saint Liguori, who went into a coma as his leader, the pope was on his death bed. 5. The assassination of Assyrian King Sennacherib documented as a prophecy in the Old Testament 6. My own notarized, precognitive “What a nightmare” warning to the FBI about the terrorist group the Weathermen (now actually the Weather Underground) as well as my verbal warning to the FBI of the impending assassination attempt of President Reagan). 7. Nostradamus' famous quatrain 35 that purportedly related to the death of a French king at a jousting tournament, while talked about in letters of ambassadors to France, is now argued by scholars to have been first published after the event of the French King's death, so I can't really use it as a "documented" illustration. Commentary – Before 9/11, historically, there were no documented spiritual-psychic experiences of terrorism – only assassinations. So, yes, … That is a clear indication that human consciousness has changed – perhaps adapted. “Hence, they [prophets] were always the more numerous when national death threatened.” As a point of order, my research shows that since roughly the time period of WWI to WWII the documented spiritual psychic experiences of people – comparing apples to apples have grown exponentially - compared to pre-WWI. Minimally 110 million Americans report spiritual-psychic experiences First, presently, Spiritual-psychic (prophetic) experiences are widespread. For the perspective - at a minimum - there are 110 million people in America who have spiritual and psychic experiences. A recent review of “numerous" studies of people who have spiritual-psychic experiences by Park and Paloutzian reveals that between one-third and one-half of people have spiritual-psychic experiences of every kind imaginable. Many researchers note that few ever talk about their experiences - for fear of retaliation. Park and Paloutzian go on to say that the studies "definitely establish the normality of such relationships and indicate that social scientists have until recently ignored a common phenomenon." (p.67) Fraser Watts in his book notes similar results. Yet as J. E. Kennedy observes, “very little research” has been done of the 110 million people in the USA. 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, there is Edgar Cayce who was a documented psychic active from 1925 to 1945. Edgar Cayce did really “cure” 8 out of a hundred plus epileptics. That may not sound that impressive but for that day and age with no medication it was truly remarkable. While Jeane Dixon had a large number of failures and is really an undocumented psychic, she did have the two predictions ‘verified’ by her biographer (one of them being the JFK assassination). Currently, there have been numerous studies of remote viewing. Then there is Teresa Caputo, the Long Island Medium on TV who has demonstrated some successful reads – with – if comparing apples to apples – there is nothing similar prior to WWI.A minor example would be an artist psychic drawings on DR Phil which were reasonable representations – again, if comparing apples to apples, there is nothing similar prior to WW! As appoint of order, the Oracle of Delphi was an intellectual center with philosophers staying there – and if any noteworthy event had happened it would have been recorded. Again, the most striking evidence of a major “innovation” in human consciousness are the numerous accounts of documented precognition of the 9/11 tragedy. And stress – or “distress” - can be an underlying cause of spiritual psychic experiences as Dr Visuri explains in her study of autistic spirituality. Jean MacPhail, author and scholar also emphasizes the role of stress in her personal experiences. Perceptions of threats to the groups would necessarily be a bit of stress. Cultural change can be a cause of distress – and as Kenneth Gergen point out in his book The Saturated Self – the world has effectively been turned upside down and inside out socially, psychologically, and technologically in the time since WWI. Brief Synopsis - Bio of 40 years of "Spiritual Experiences" An old warning-email to FBI Agent Michele McElwee on 4-10-2020 "To me much of humanity looks like an uncontrolled pack of lemmings on a suicide run." Ten months later Thu 11 Feb 2021 the Guardian printed an article titled “US could have averted 40% of Covid deaths, says panel examining Trump's policies." Depending on the analyst, estimates of excessive and Unnecessary deaths in the United States go from 50,000-100,000 – due to covid because of Trump’s ignorant “no mask madness” – supported to a degree by right wing Christian leaders. I would say 50,000 American dead are a significant form of “national death” 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. 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. The focus of my writing and research has been social consciousness and spirituality – particularly “relational spirituality” (which appears to be a new emerging “school of thought” in psychology) and transcendental spirituality – or spiritual-psychic experiences. I argue that recent research into music – in which there is a consensus that music is pivotal in the development of society (connectivity) and a “social self” – is a game changer because it counters the materialist view still ongoing in social psychology for instance in Allport’s maxim – “There is no psychology of groups.” I argue the materialist ideology – is a self-fulfilling prophecy (Self-fulfilling prophecies are a well-documented phenomenon in psychology).

Биография: Чарльз Э. Пек-младший. Профиль Academia.edu Ссылка на профиль академии: https://independentscholar.academia.edu/CharlesPeckJr Подписчики 1810 + «Высоко заинтересованные» читатели 3634 Общее количество просмотров (эссе) 383 тыс. – в топе 0,1% Academia.edu: сайт для ученых и студентов, где я публикую эссе и статьи. От сна Пенелопы в поэме Гомера «Одиссея» до фольклора сновидений коренных американцев: Соненекуйняджи, Паринтинтин, Чипевьян в сравнении с Т'налаком. Снотворное Т'боли-Блаан + духовные верования арктических охотников-собирателей как социально-нравственный порядок. В эпосе Гомера «Одиссей» Пенелопа говорит о снах и грёзах Одиссея: Спор_между_Аяксом_и_Одиссеем_по_доспехам_Ахилла, Агостино_Мазуччи - Агостино Мазуччи (1691 - 1758) - Wikimedia Сон Пенелопы в «Одиссее» Гомера: сны в древних человеческих культурах В древних и ранних человеческих культурах сны рассматривались как потенциальный источник божественного прозрения и вдохновения. Сон Пенелопы взят из эпоса Гомера «Одиссея», повествующего о приключениях Одиссея во время его возвращения с Троянской войны. «Троянская война была легендарным конфликтом в греческой мифологии, который произошел около 12 или 13 века до н. э. Война велась ахейцами (греками) против города Троя после того, как Парис Троянский отнял Елену у ее мужа Менелая, царя Спарты. Война является одним из важнейших событий в греческой мифологии, и она была описана во многих произведениях греческой литературы, в частности в «Илиаде» Гомера». (Википедия) В эпосе Гомера «Одиссея» Пенелопа, жена Одиссея, увидевшая сон, который, по-видимому, означает, что ее муж Одиссей, долгожданное возвращение с «Троянской войны», может вот-вот произойти, заявила: Странник, сны поистине сбивают с толку и неясны по смыслу, и никоим образом не находят исполнения во всем для людей. Ибо двое — врата призрачных снов, и одни сделаны из рога, а другие — из слоновой кости. Те сны, что проходят через врата из пиленой слоновой кости, обманывают людей, принося слова, которые не находят исполнения. Но те, что выходят через врата из полированного рога, приносят истинные события, когда их видит любой смертный. Но в моем случае, не оттуда, мне кажется, пришел мой странный сон». (В книге «Одиссея» 19, строки 560-569) «Теории-толкования сновидений создают модель природы вселенной!» Синопсис: Алессандро Касале замечает: «У коренных народов Северной и Южной Америки есть теории и толкования сновидений, которые раскрывают философский порядок о природе вселенной. Эта концепция часто отличается от других некоренных народов, таких как евро-американские, которые в значительной степени игнорируют сновидения как не имеющие значения для реальности повседневной жизни». (Indigenous New Hampshire Collaborative Collective Indigenous Dreams: Prophetic Nature, Spirituality, and Survivance, Алессандро Касале, '19) 1. «У Сонэнекуиньядзи есть замечательная связь со снами, которые направляют их повседневную жизнь и дают им чувство многоприродной перспективы, которую они объясняют как эшава; это подразумевает размывание реальности сна и яви» 2. Племя Чипевиан… представляет собой еще один пример пророческого и духовного значения снов (Смит, 1998 г.) 3. Для паринтинтинов сны могут предвосхищать будущие события, обнаруживать злых духов и позволять шаманам общаться с целительными духами (Kracke 2006, 107). Не только шаманы, но и «обычные люди могут предвидеть будущие состояния через свои сны, Современные исследования: «Сны умерших» могут способствовать исцелению 1. Истерлинг и др. отмечают, что «наоборот, опыт показывает пастырским опекунам, что люди, по-видимому, лучше справляются, если они могут «актуализировать» свой духовный опыт во времена кризиса». («Духовный опыт, посещение церкви и утрата», Ларри В. Истерлинг, доктор философии, Луис А. Гамино, доктор философии, Кеннет В. Сьюэлл, доктор философии, Линда С. Стирман, бакалавр сестринского дела) 2. Джули Паркер заключает, что «Результаты этого исследования подтверждают формирующуюся модель горя, которая утверждает, что поддержание постоянных связей с умершим может быть адаптивным. Они также подтверждают утверждение о том, что духовные и/или религиозные системы верований связаны с адаптивными результатами горя». 3. Кейт Адамс Бишоп Гроссетестский университетский колледж Линкольна Брендан Хайд Австралийский католический университет отмечает: «Сны об умерших и те, которые связаны со смертью другими способами, не являются редкостью в детстве, особенно учитывая, что такие сны могут точно отражать стадии процесса скорби (Гарфилд, 1996)… Качественные исследования показали, что некоторые дети размышляют о своих снах и находят в них смысл, а некоторые из этих снов оказывают духовное воздействие!» (Детские сны о горе и теория духовного интеллекта) Модель естественной исконной мечты против модели материалистической мечты Понимание чего-либо, осознаем мы это или нет, зависит от выбора модели. Мы можем понять то, что видим, сравнивая это с чем-то другим, с чем-то, что, как нам кажется, мы понимаем лучше. Но то, с чем мы это сравниваем, оказывается, имеет огромное влияние на результат. Иэн Макгилкрист Сны об умерших Исследования последовательно показывают, что где-то от трети до половины людей испытывают духовные или духовно-психические переживания. Нет никаких четких цифр по типам или категориям переживаний, но я подозреваю, что сны и видения умерших, вероятно, будут среди наиболее частых типов переживаний. Во-первых, смерть — это универсальная реальность человечества. Во-вторых, смерть и дорога смерти подразумевают очень сильные и первобытные эмоции. Сны об умерших и те, которые связаны со смертью другими способами, таким образом, не являются редкостью в детстве (см. Mallon, 2002; Punama¨ki, 1999; Siegel & Bulkeley, 1998), особенно учитывая, что такие сны могут точно отражать стадии процесса скорби (Garfield, 1996). Качественные исследования показали, что некоторые дети размышляют о своих снах и находят в них смысл, причем некоторые из этих снов оказывают духовное воздействие (Adams, 2003; Coles, 1990; Siegel & Bulkeley, 1998 (Сны о горе у детей и теория духовного интеллекта: Кейт Адамс Бишоп Гроссетестский университетский колледж Линкольн Брендан Хайд Австралийский католический университет) Первый зафиксированный сон умершего датируется 2100 годом до нашей эры в Египте. «Около 2100 года до нашей эры египтянин по имени Хени написал письмо своему умершему отцу, прося его помочь с его кошмарами. Хени описал, как во сне Сени, слуга его покойного отца, все время смотрит на него. Возможно, пытаясь облегчить угрызения совести, Хени намекнул на то, как он плохо обращался с Сени, но утверждал, что он не был первым, кто его оскорблял. Хени умолял отца: «Не позволяй ему причинить мне вред». Письмо Хени является одним из самых ранних упоминаний снов в Древнем Египте, найденных примерно в 20 некоролевских письмах мертвым». Алессандро Касале замечает: «У коренных народов Северной и Южной Америки есть теории и толкования сновидений, которые раскрывают философский порядок о природе вселенной. Эта концепция часто отличается от других некоренных народов, таких как евро-американские, которые в значительной степени игнорируют сновидения как не имеющие значения для реальности повседневной жизни». (Indigenous New Hampshire Collaborative Collective Indigenous Dreams: Prophetic Nature, Spirituality, and Survivance Алессандро Касале) По моему опыту, слишком верно, что евро-американские народы «игнорируют» сны как источник «интеллекта». В статье о древних снах умерших были сделаны похожие наблюдения. «Наиболее распространенным словом, используемым для «сна» на протяжении всей истории Древнего Египта, было существительное «resut», что буквально означает «пробуждение». Египетские слова обычно пишутся как комбинация фонетических знаков, плюс знак или классификатор в конце, указывающий на категорию слова… В отличие от современных представлений о природе сна, египтяне не считали его возникающим изнутри спящего, не считали его психологическим явлением и не считали его деятельностью, выполняемой человеком. Скорее, он имел объективное внешнее существование вне воли пассивного сновидца. В некотором смысле, сон воспринимался как пороговое пространство, границы которого лежали где-то между миром живых и миром потусторонним — пространство, которое позволяло сновидцу контактировать с теми, кто обитал в загробной жизни: богами, мертвыми, демонами и проклятыми». Очень важно, что современная наука (например, Джон Барг) подчеркивает важную роль связи между окружающей средой и бессознательным: Еще больше поддерживая это представление о естественной контекстуальной настройке поведения человека на текущую среду, когнитивные исследования показывают, что объекты, связанные с действием, активируют несколько планов действий параллельно и что производство действия обусловлено некоторой формой избирательного растормаживания. Например, результаты показывают, что окружающие стимулы (например, молотки) автоматически заставляют нас физически взаимодействовать с миром (например, выполнять силовой захват, Такер и Эллис, 2001). (Бессознательное сознание Барга) Кроме того, возможно, акцент на «я» как на независимом и полностью автономном, который питает крайний индивидуализм, как его называет Дэвид Хей. Наконец, раздутая и преувеличенная идея «я» - вероятно, играет роль в эпидемии нарциссизма (Твенге). В любом случае современная наука продемонстрировала, что в действительности существует «объективное внешнее существование вне воли пассивного мечтателя» На самом деле не должно быть сюрпризом, что люди видят сны об умерших отцах и матерях, но психиатры, похоже, удивлены — по крайней мере, в двух исследованиях, с которыми я столкнулся. Мне нравится общаться с людьми. Я встретил Нунци и Личию — оба оказались итальянцами. Они оба рассказали о своих снах об отцах (оба видели сны об отцах, а не о матерях). В снах, которые они рассказывали, не было ничего «дикого» или даже отдаленно сверхъестественного — хотя оба сообщали, что чувствовали, что духи-души их отцов соединяются с ними. Я чувствовал, что отец Нунци — во сне — помогал ей справиться с некоторыми текущими ситуациями в ее жизни. Я хочу сказать, что для многих людей сны о своих матерях или отцах очень естественны. Ранние человеческие общества часто изображали появление предков во снах как попытки помочь сновидцу. Мои связи со студентами из Бла'ана верят, что это правда — и если не буквально, то в контексте того, как работает разум, это, скорее всего, символически правда. Значительный недавний интерес к духовным переживаниям, по-видимому, обусловлен возрождением интереса к снам об умерших и духовности в скорби со стороны пастырской школы мысли в психологии. Кейт Адамс и Брендан Хайд утверждают: «Сны об умерших и те, которые связаны со смертью другими способами, не являются редкостью в детстве... особенно учитывая, что такие сны могут точно отражать стадии процесса скорби». В моем исследовании есть четкое различие между исследованиями «снов умерших» психологами и психиатрами. Из 19 исследований снов умерших, которые я рассмотрел, два психиатрических исследования снов умерших оба назвали их галлюцинациями и бредом. Первый зарегистрированный сон умершего датируется Египтом в 2100 году до нашей эры. Доктор Нил (JHU) заявила, что она (и психиатрия) не имеет образования или подготовки в отношении людей, имеющих духовный опыт. Как замечает Дж. Э. Кеннеди, «очень мало исследований» было проведено в отношении людей, имеющих трансцендентный духовный опыт. Основная АПА, которая описывает духовно-психические переживания как аномалии, столь же плоха, а иногда и хуже. Психоаналитический подход придерживается взгляда, что сны являются исключительно отражением внутренних желаний и инстинктов. «Многие традиционные фрейдистские подходы к лечению больше не пользуются популярностью, но современная психоаналитическая терапия продолжает играть важную роль в психологии сегодня». «Айзенк (1952) вынес самое разрушительное обвинение психоанализу, когда он рассмотрел исследования терапевтических результатов для невротических пациентов. Он обнаружил, что около половины выздоравливали в течение двух лет. Что было настолько убийственным для психоанализа, так это то, что для подобных пациентов, которые вообще не получали лечения (контроль листа ожидания), эта цифра составляла около двух третей». (https://www.simplypsychology.org/psychoanalysis.html) Личная точка зрения У меня было ограниченное количество снов (редких, поскольку они охватывают самые яркие моменты за сорок лет), которые, похоже, предсказывают будущее. Вот некоторые основные моменты некоторых моих снов - некоторые из них задокументированы по электронной почте, все с последовательными и разумными толкованиями: (1) Пророческий сон о «Пакистане и «Ядерной войне» - из электронной почты - 18.01.2019 - месяц спустя Индия начала атаку на исламских джихадистов в (2) Гибридный сон-восприятие: пророческий «тег» (центральное действие с одной или двумя подробностями) террориста «инсела» в Канаде в конце апреля 2018 года. (3) Сон о Ливии (26.02.2019), месяц спустя войска США покинули Ливию (4) Синхронность с атакой мусульманского террориста-одиночки в Страсбурге, Франция - сон (19.09.20) (5) Сон о Дудаеве (чеченском лидере) - во сне было несколько деталей, совпадающих со смертью Дудаева, чеченского лидера. (6) Бомба во Фредериксберге (мирное лицо) Несколько деталей сна совпадали со смертью женщины от бомбы. Пункт по порядку: необходимо рассмотреть три фактора. Во-первых, как отметил один ученый, ученые раньше могли утверждать, что телепатия и предвидение просто невозможны с научной точки зрения. С новыми открытиями квантовой физики физика «бильярдного шара» больше не является жизнеспособным аргументом. Как заметил Нильс Бор, пионер квантовой физики: «Если квантовая механика не потрясла вас до глубины души, вы ее еще не поняли. Все, что мы называем реальным, состоит из вещей, которые нельзя считать реальными». Во-вторых, консенсус-синтез Виктора Франкла, Карла Юнга и Уильяма Джеймса о том, что «духовный опыт» и дух создают смысл и чувство реальности (что применимо и к недуховному опыту), также соглашается с тем, что разный опыт создает разные мировоззрения. Наконец, процесс категоризации понимается как основополагающий процесс в человеческом сознании, и было бы разумно, что необычный опыт будет классифицирован как «необычный». По порядку ведения: мои сны не сильно отличаются от плетения снов т'боли-бла'ан т'налак — вместо дизайна т'налак у меня — время от времени — возникают идеи относительно политических событий. «Ткачество среди Т'боли является священной духовной традицией. Считается, что узоры приходят [через сны] от Фу Далу, духа Абаки [материала для ткани] (стр. 214). Т'налак, тканый текстиль из абаки или манильской пеньки, имеет множество традиционных применений для Т'боли. Текстиль может использоваться как приданое, как инструмент жертвоприношения для лечения болезни, как валюта для обмена скота и, прежде всего, как символ вдохновения племени. Весь процесс ткачества Т'налак, от окрашивания до ткачества, передается из поколения в поколение родственниками по материнской линии, что потребовало сообщества тканых тканей и традиционной окраски на основе растений для поддержания традиции ткачества Т'налак. Бе Ланг Дулай, национальная художница, популяризировала ткачество Т'налак, создав более 100 различных узоров Т'налак. Как подчеркнула Аманда Эверетт, филиппинские концепции «bayanihan и damay [которые] являются примерами прочного общественного партнерства». коррелируют и связаны с традиционной духовной практикой t'nalak — ткачеством сновидений. Bayanihan — это филиппинское слово, произошедшее от слова bayan, означающего город, нацию или сообщество. «Bayanihan» буквально означает «быть баяном» и, таким образом, используется для обозначения духа общественного единства и сотрудничества. Даже самый краткий взгляд на фестиваль t'nalak ниже показывает, что t'nalak — это не о ткани, одежде или ткачестве, а о сообществе и духовной идентичности. Уличный парад и танцы в честь праздника Тиналак/Т'налак, снятые на площади Южного Котабато SMRAA, город Коронадал во время фестиваля Т'налак 18 июля 2009 года. Цвета Т'налака, фотография Луи Д. - 3763039917.jpg – Wikimedia С определенной точки зрения, тогда, Be Lang Dulay, художник t'boli t'nalak, у которого было 100 различных идей и дизайнов, имел гораздо больше, чем мои политические идеи. Аналогично, все мои идеи были связаны с сообществом и группой – все они были восприятием угроз для группы. Перспектива: Эта перспектива является противовесом нереалистичному стереотипу «хрустального шара» или стереотипам «магии» — в том, что она реалистично изображает духовные переживания как реакции на стимулы и обстоятельства. Исторически стереотип о хрустальном шаре — что люди могут смотреть в хрустальный шар и видеть будущее — не имеет никакой обоснованности или реальности, и исторически — те, кто пытается делать предсказания, чтобы делать предсказания, имеют очень высокий уровень неудач (Нострадамус, Джин Диксон и в некоторой степени Эдгар Кейси) Повестка дня: пророков становится больше, когда нависает угроза гибели нации. ПРОРОКИ имели дело с человеком не как с атомом, а как с частью социального организма, живым членом живого тела. Исцелять это тело, когда оно заболевало (Ис. 1:6), предостерегать его от грядущего распада и возвращать его на пути, ведущие к совершенству в Боге, было их великой и единственной миссией (Иер. 6:6). Поэтому они всегда были более многочисленны, когда угрожала национальная смерть. Непосредственно перед падением Самарии и падением Иерусалима мы находим их работающими в наибольшем количестве и с наибольшей энергией. (ВЕТХОЗАВЕТНЫЕ ПРОРОКИ КАК СОЦИАЛЬНЫЕ РЕФОРМАТОРЫ. Преподобный Гео. Штибиц,) Восемь основных видов антисоциального поведения в США Семь основных видов антисоциального поведения появились примерно с 2000 года: 1. Более 400 случаев стрельбы в школах, 73 случая стрельбы в школах за три года подряд 2. Более 610 массовых расстрелов за последние четыре года подряд. 3. ужасающий рост уровня самоубийств примерно на 36% в период с 2000 по 2021 год (CDC); 4. шокирующий рост физических нападений на учителей; 5. резкое увеличение числа нападений на работников здравоохранения; 6. В статье говорится, что отчет ФБР показывает рекордно высокий уровень преступлений на почве ненависти в США (по какой-то причине среди них много азиатов), а 896 филиппинцев сообщили о том, что стали жертвами преступлений на почве ненависти в США. 7. В США резко возросло количество преднамеренных убийств полицейских; 8. Хотя в этом эссе основное внимание уделяется Америке и западному обществу, наиболее ярким примером антиобщественного поведения является случай с Чином, где в результате неоднократных нападений на детские сады и начальные школы с применением ножей погибло 90 человек, в том числе дети 5–6 лет . Это явное свидетельство влияния идеологии на общество. 9. Эпидемия нарциссизма в западных странах. Картографирование масштабов эпидемии нарциссизма: рост нарциссизма в 2002–2007 годах в этнических группах Джин М. Твенге, Джошуа Д. Фостер Хотя социологические факторы играют решающую роль, Трамп и некоторые видные политические и религиозные лидеры моделируют антисоциальное поведение, а Трамп появился на политической сцене примерно в 2015 году, когда впервые произошел всплеск школьных расстрелов. Кажется, что моя ситуация вполне согласуется с моделью STIBITZ Мечты и жизнь — это то, что люди из них делают. Половина или больше моих друзей в fb — поэты. Как заметил Авраам Хешель: «Пророк — поэт. Его опыт известен поэтам. То, что поэты называют поэтическим вдохновением, пророки называют божественным откровением. (стр. 482–483) сообщение от Барбары, итальянской поэтессы — «Touché, мой дорогой поэт-друг Чарли! Действительно интересно... Короче говоря, я говорю, что у меня есть особая чувствительность через сны. Моя поэзия родилась из этого. В больнице моя мать умирала, я видел ее во сне ранним утром, приветствуя меня богатой символикой знаков и слов. Она уезжала со своим покойным братом, счастливая и сияющая, оставляя меня с таким же спокойствием. Зазвонил телефон, она только что прилетела. Через два дня я начал писать, моя душа была наполнена поэзией. И другие факты во снах связывали мою жизнь с загробной жизнью, я унаследовал этот дар от своей бабушки. 🙏🏼⭐😘💖🌹 Итак, в этом смысле схоластические и академические усилия определить «что есть» и количественно оценить реальность подобны попыткам собаки поймать свой хвост, поскольку в конечном итоге, с фундаментальной точки зрения, жизнь, мечты и духовность — это то, что люди из них делают. D. План: Исследования сновидений умерших 1/2 моих друзей на фейсбуке — поэты — сообщение от Барбары, итальянской поэтессы: «Touché, мой дорогой друг-поэт Чарли! Действительно интересно... Короче говоря, я говорю, что у меня особая чувствительность через сны. Моя поэзия родилась из этого. В больнице моя мать умирала, и я видел ее во сне ранним утром, приветствующей меня богатым символизмом знаков и слов. Она уезжала со своим покойным братом, счастливая и сияющая, оставляя меня с таким же спокойствием. Зазвонил телефон, она только что прилетела. Через два дня я начала писать, моя душа наполнилась поэзией. И другие факты во снах связывали мою жизнь с загробной жизнью, я унаследовала этот дар от своей бабушки. 🙏🏼⭐😘💖🌹 Итак, в этом смысле схоластические и академические усилия определить «что есть» и количественно оценить реальность подобны попыткам собаки поймать свой хвост, поскольку в конечном итоге, с фундаментальной точки зрения, жизнь, мечты и духовность — это то, что люди из них делают. Т'боли-Бла'ан Т'налак Сновидение: Сообщество, Связность, Социально-Духовное Я «Наблюдатель создает реальность!» RC Henry- «Теории-интерпретации сновидений создают модель природы Вселенной!» Алессандро Касале отмечает: «У коренных народов Северной и Южной Америки есть теории и толкования сновидений, которые раскрывают философский порядок природы вселенной. Дух как жизненная сила, побуждение и идентичность: Эдгар Кейси заметил: «Духовное «я» есть жизнь, деятельность ментального и физического принадлежит душе, а следовательно, и телу-душе» (Эдгар Кейси, чтение 3590-2). Сэслоу утверждает: «Духовность была особенно связана с наличием духовной идентичности, переживанием трансцендентного опыта и склонностью к молитве… более духовные участники были более склонны чувствовать сострадание, ………. Духовность связана с эмоциональной основой религии…». Доктор П. Вонг подчеркивает принцип Виктора Франкла: «У людей есть духовное ядро с врожденной потребностью в смысле. Другими словами, сокровенное ядро «я» духовно… Именно этот духовный и мотивационный акцент на поиске смысла делает нас по-настоящему людьми. Мы ищем смысл, потому что мы духовные существа. Даже самый краткий взгляд на фотографию фестиваля т'налак мгновенно показывает, что фокус плетения снов не на ткани, одежде, абаке или сверхъестественном, если уж на то пошло. Плетение снов — это связь, принадлежность (близкая филиппинская связь (Илонга) добавила «принадлежность к сообществу»), сообщество и социально-духовное «я». Аманда Эверетт замечает: «Т'налак отражает основные темы, которые можно использовать для понимания филиппино-американских исследований, включая bayanihan и damay, которые являются примерами прочного партнерства сообщества как участника или получателя». (Т'налак: Земля ткачей снов - Аманда Дэвид Шейла Эверетт https://uw.pressbooks.pub/.../tnalak-the-land-of-the.../ ) «В целом, социальный и моральный порядок охватывает живых и мертвых, божеств и духов». Рамон Рейес (Религиозный опыт на Филиппинах: от мифов через логос к кайросу, РАМОН С. РЕЙЕС) Это было верно на протяжении тысяч лет, и было бы разумно предположить, что духовный аспект — генетически и в контексте бессознательной символики — все еще будет верен и очень заметен. Уличный парад и танцы в честь праздника Тиналак/Т'налак, снятые на площади Южного Котабато SMRAA, город Коронадал во время фестиваля Т'налак 18 июля 2009 года. Цвета Т'налака, фотография Луи Д. - 3763039917.jpg – Wikimedia II. «Сны коренных народов: пророческая природа, духовность и выживание» Алессандро Касале обзор сновидений в нескольких племенах коренных американцев Соненекуиньяджи Sonenekuiñaji — это группа эсе-эха, насчитывающая около 90 человек, которые живут в притоке реки Мадре-де-Диос в Перу и Боливии и занимаются садоводством, охотой и рыболовством. Sonenekuiñaji имеют замечательную связь со снами, которые направляют их повседневную жизнь и дают им чувство многоприродного перспективизма, которое они объясняют как eshawa; это подразумевает размывание реальностей сновидения и бодрствования и дает животным и всем одушевленным существам измерение личности, которое позволяет их человеческой идентичности проникать сквозь различные реальности и получать знания через свои повествования о снах. (Peluso 2004, 109). Народ чипевиан Народ чипевиан, коренная группа атабасков, населяющая субарктические регионы Северной Канады в Северо-Западных территориях, Альберте, Саскачеване и Манитобе, представляет собой еще один пример пророческого и духовного значения снов (Smith 1998). Чипевиан до сих пор практикует традиционный образ жизни, охотясь, ловя рыбу и ловя ловушки в отдаленном субарктическом ландшафте. Их «чувствительность к кустарнику», успех жизни для чипевиан требует поддержания гармонии во взаимоотношениях, особенно между людьми и «животными», представляет особый интерес для некоторых ученых (Smith 1998, 413). Для Чипева, подобно концепции эшава Эсе Эйи, животные личности по сути являются духовным измерением личности, которое есть у всех животных. Это целостное убеждение; для них «так же, как сны не противопоставляются бодрствующей жизни, духовный аспект животного никогда не отделяется от его материального аспекта» (Смит 1998, 413). Мировоззрение Чипева является монистическим, где духовная и физическая реальность существуют как единое целое. Они верят, что все существа «неразрывно связаны в сложной коммуникативной взаимосвязи»; эта интеркоммуникативная связь с животными личностями помогает им получить практическое знание кустарниковой чувствительности, называемой инконзе, которая приходит к ним во сне и ведет их по повседневной жизни (Смит 1998, 412). Инконзе — это дар животных личностей, разделяемый людьми, которые имеют уважительные и гармоничные отношения с природой (Смит 1998, 412). Паринтинтин Краке (2006) описывает шаманские способности через сновидения, фокусируясь на группе коренных народов Кагвахив, называемых Паринтинтин. Паринтинтин живут в тропических лесах в районе реки Мадейра в Западной Амазонии в Бразилии; Для паринтинтинов сны могут предвосхищать будущие события, обнаруживать злых духов и позволять шаманам общаться с целительными духами (Kracke 2006, 107). Не только шаманы, но и «обычные люди могут предвидеть будущие состояния через свои сны, если их правильно интерпретировать, шаманы могут действовать во сне, чтобы вызывать события» (Kracke 2006, 108). T'boli - Bla'an Dream Weaving/T'nalak – Социальный и моральный порядок - Мечты как божественная благодать, божественное руководство и божественное вдохновение. Как замечает Уайтхед: творчество связано с возможностями, потенциалом и трансцендентностью Горчичное семя и белая головка Наш разум конечен, и все же даже в этих обстоятельствах конечности мы окружены возможностями, которые бесконечны, и цель жизни - ухватить как можно больше из этой бесконечности [божественного]. Альфред Норт Уайтхед С определенной точки зрения притча о Христе Горчичном Зерне - о семени =- о потенциале и творчестве. «Ткацкое ремесло среди т'боли является священной духовной традицией. Считается, что узоры приходят от Фу Далу, духа абаки [материала для ткани] (стр. 214). Известно, что народ т'боли является одной из самых творческих и артистичных этнолингвистических групп на Филиппинах (Cudera et al., 2020). Среди различных форм искусства т'боли т'налак является одним из самых популярных и почитаемых во всем мире. T'nalak — это традиционная ткань ручной работы, принадлежащая народу T'boli из региона Котабато. Она ткется, чтобы отпраздновать и воздать должное важным событиям в жизни, таким как рождение, жизнь, брак или смерть в сообществе. Ткань ткется из волокон абаки и окрашивается естественным образом из коры, корней и определенных растений. Ткань проходит уникальный процесс tie-dye, когда она завязывается в определенные узлы, измеряемые длиной пальца или костяшки, и окунается в красители, чтобы создать витиеватые узоры, которые указывают на точность в мастерстве. Это обозначено отличительной трехцветной схемой: фон окрашен в черный цвет, а узор — в белый, который затем тонируется преимущественно оттенками красного. Однако не редкость увидеть творческие вариации в таком традиционном узоре... Весь процесс ткачества Т'налак, от окрашивания до ткачества, передается из поколения в поколение родственниками по материнской линии, что потребовало сообщества тканых тканей и традиционной растительной окраски для поддержания традиции ткачества Т'налак. Создавая особую окраску и подмножества Т'налак, он также обеспечивает признаки филиппинской культурной идентичности, ранга и статуса.......Кроме того, ткачество Т'налак часто становилось заменой дохода, поскольку бартер с ним увеличивался с годами. Местная и зарубежная работа заставляла тех, кто оставался дома, полагаться на культурную изобретательность, чтобы содержать свою семью. (Т'налак: Земля ткачей снов - Аманда Дэвид Шейла Эверетт https://uw.pressbooks.pub/.../tnalak-the-land-of-the.../) Т'налак, тканый текстиль из абаки или манильской пеньки, имеет много традиционных применений для Т'боли. Текстиль может использоваться как приданое, как инструмент жертвоприношения для лечения болезни, как валюта для обмена скота и, прежде всего, как символ вдохновения племени. Уровень мастерства, необходимый для создания т'налака, определяет статус и положение ткача в деревне (Paterno & Oshima, 2001). Бе Ланг Дулай, национальная художница, популяризировала ткачество Т'налак, создав более 100 различных дизайнов Т'налак. Национальное и международное признание и высокая оценка ее искусства оставили после себя наследие. Ее ценное ремесло несет в себе идентичность Т'боли. (стр. 208) Вера в то, что «птицы и животные когда-то были людьми», выражена в космогенном мифе народа т'боли с острова Минданао, Филиппины. Эта вера символически сжата в эпизод в мифе о происхождении озера Себу, культурного и родового сердца т'боли. Этот эпизод сосредоточен на вознесении Бой Хенву, центральной женской родовой фигуры т'боли, на небеса. Он связывает ее с музыкальным инструментом — богул к'лутанг, деревянной ударной балкой, на которой играют молоточками, — а также с ее символом в мире природы, видом лесной птицы, называемой фу, или барбет с багровой грудью. Изучение и интерпретация создания символа Бой Хенву в контексте мифа о сотворении озера Себу имеет большое значение для изучения инструментальной музыки Тболи. Этот миф намекает на важные особенности создания музыки Тболи. Во-первых, он указывает на базовые композиционные компоненты в инструментальной музыке, а во-вторых, он указывает на внутреннюю связь между музыкальным звуком или рисунком и внемузыкальными аспектами. Выражение этой связи в мифе подчеркивает третью важную особенность, а именно, музыку как имитацию или воссоздание природы. Большая часть инструментального репертуара связана с имитацией естественных звуков и с символическими значениями, приписываемыми им. Наконец, в мифе об озере Себу указаны две дополнительные ключевые особенности или атрибуты создания музыки. Это, во-первых, вера в то, что музыка, как и знание в целом, исходит из духовного царства через вдохновение, и, во-вторых, идея о том, что инструментальная музыка выполняет важные социальные функции в ухаживании и в качестве пограничного маркера в ритуале. Комментарии и размышления Эксперт музея в Кагаян-де-Оро объяснил, что многие коренные племена на Филиппинах также занимаются ткачеством снов, хотя не все используют абаку. Он также подчеркнул, что сны как источник божественного вдохновения использовались не только для ткачества снов, но и для музыки снов Я связался с некоторыми учениками блаан. Их мать заметила, что узоры ткачества блаан уникальны и отличаются от узоров тболи. Блаан и тболи когда-то были одним племенем, которое позже разделилось на части. Синопсис Духовного Исследования: Духовность, Духовный Интеллект и Сны «Духовность — это естественная человеческая предрасположенность. Она более первична, чем институциональная религия, и касается чувства связи человека с собой, другими и миром (или космосом)!» (стр. 163 Детские скорбные сны и теория духовного интеллекта: Кейт Адамс Бишоп Гроссетестский университетский колледж Линкольн Брендан Хайд Австралийский католический университет) Антон Киллин замечает: «Музыка — увлекательная тема для эволюционной теории, натурфилософии и построения повествования: музыка — высоко ценимая черта всех известных живых культур, пронизывающая многие аспекты повседневной жизни, играющая множество ролей. И музыка — древняя. Древнейшие известные музыкальные инструменты появляются в археологических записях 40 000 лет назад (40 Kya)…» Киллин утверждает, что «способность» к музыке могла возникнуть еще 275 000 лет назад. Музыка: эволюционно-адаптивная духовная черта и социальное «я». Поскольку музыка является важнейшим аспектом социального «я», сознания и духовности, я хотел бы кратко подчеркнуть, что: 1. Кросс «Похоже, что протомузыкальные способности и их культурные особенности в виде музыки были решающими факторами в ускорении и поддержании социальной и когнитивной универсальности, которая отличает современных людей». 2. Джей Шулькин, Грета Б. Рэглан отмечают, что «Музыка — это основной человеческий опыт, а генеративные процессы отражают когнитивные способности. Музыка часто функциональна, потому что она может способствовать благополучию человека, облегчая человеческий контакт, человеческий смысл и человеческое воображение возможностей, связывая его с нашими социальными инстинктами. Музыка — это фундаментальная часть нашей эволюции — и функциональна, потому что она облегчает «человеческий контакт» и наше «социальное я!» Подробности исследования духовности: Кейт Адамс и Брендон Хайд продолжают утверждать, что для некоторых людей связь с трансцендентным измерением является частью духовности (Босаки, 2001; Элтон-Чалкрафт, 2002; Фишер, 1999; Хайд, 2004; Тейси, 2003). Хей и Най (2006) утверждают, что духовность подразумевает глубокое осознание отношений человека с самим собой и со всем, что не является его собственным «я». Можно представить себе духовность как тип интеллекта (Emmons, 1999, 2000; Hyde, 2003, 2004; Kwilecki, 2000; Zohar & Marshall, 2000). Одной из отличительных черт интеллекта является способность решать проблемы (Ruzgis & Grigorenko, 1994; Walters & Gardner, 1986). Zohar и Marshall (2000) определяют духовный интеллект как умственную способность, используемую людьми для решения и поиска решений проблем смысла и ценности в жизни. Опираясь на рассуждения, вытекающие из теорий мотивации и личности, Emmons (1999) далее предполагает, что люди способны использовать духовные ресурсы для решения проблем: Адаптивная обработка духовной информации является частью интеллекта, и индивидуальные различия в навыках, с помощью которых происходит такая обработка, составляют основные черты личности. Духовность может служить источником информации для людей, и в зависимости от интересов и способностей люди становятся более или менее искусными в обработке этой информации!» (стр. 163 «Детские горестные сны и теория духовного интеллекта»: Кейт Адамс Бишоп Гроссетестский университетский колледж Линкольн Брендан Хайд Австралийский католический университет) Звучащий Пантеон Природы. Инструментальная музыка т'боли в создании символа предков Космогенетический миф о вознесении Бой Хэнью и происхождении фу (барбета с багровой грудью) В былые времена барбет представлял собой деревянную ударную палку Бой Хэнью [первой женщины]. Бой Хенву сказал: «Я ударю по ударному лучу, прежде чем поднимусь». Она играла на нем, пока Лемугот Мангай [небесное божество] не пришел за ней. Когда она возносилась с Лемугот Мангай, она бросила два молотка, и они превратились в пару барбетов [мужчину и женщину]. Тогда барбеты сказали Лемуготу Мангаю: «Теперь, когда ты покидаешь нас в этом мире, как мы будем выживать?» Лемугот Мангай и Бой Хенву ответили барбетам: «Мы обеспечим вас едой, и вы продолжите жить». Вот откуда взялся барбет: молотки Бой Хенву. Д'вата (верховное небесное божество) отправил Лемугота Мангая за Бой Хенву и доставил ее в лонгит (небо или верхнее царство). Перед тем как уйти, она расчесала волосы и надела украшения и наряды. Вот почему в этом мире есть украшения: Бой Хенву завещал их нам. Затем, прежде чем она поднялась, она играла на ударном луче. Когда Лемугот Мангай услышал ее игру, он пошел за ней. Поднимаясь, она оставила свои молоточки позади. Boi Henwu теперь нашла своего мужчину. У нее не было мужчин до этого, только Kludan [первый мужчина, который также является ее «ребенком-помощником»]. Когда Boi Henwu вознесся с Lemugot Mangay, Kludan вернулся в озеро Sebu. Автор(ы): Manolete Mora Acta Musicologica, Vol. 59, Fasc. 2 (May - Aug., 1987), pp. 187-212 Комментарий Ключевое значение музыки в развитии общества — важный момент, который следует подчеркнуть и повторить: Социально-духовное Я и социально-моральный порядок «музыка пересекает культурные границы, способствуя нашему «социальному Я», связывая наши общие переживания и намерения». — Шулкин и Рэг Шулкин и Рэглан отмечают: «Музыка — это основной человеческий опыт, а генеративные процессы отражают когнитивные способности. Музыка часто функциональна, потому что она может способствовать благополучию человека, облегчая человеческий контакт, человеческий смысл и человеческое воображение возможностей, связывая его с нашими социальными инстинктами. Когнитивные системы также лежат в основе музыкального исполнения и восприятия. Музыка — это одно из тех дел, которые мы делаем спонтанно, отражая работу мозговых механизмов, связанных с коммуникативными функциями, расширенными и разнообразными в широком спектре человеческой деятельности. Музыка охватывает различные когнитивные способности и ресурсы, включая счет, язык и восприятие пространства. Точно так же музыка пересекается с культурными границами, способствуя нашему «социальному я», связывая наши общие переживания и намерения. (Эволюция музыки и социальные возможности человека Джей Шулькин, Грета Б. Рэглан Фронт Нейроски. 2014; 8: 292. Опубликовано онлайн 17 сентября 2014 г. doi: 10.3389/fnins.2014.00292) Филиппинский Баянихан и коллективистское общественное сознание Как подчеркнула Аманда Эверетт, филиппинские концепции «bayanihan и damay… являются примерами прочного общественного партнерства», которые связаны с традиционной духовной практикой t'nalak — плетение снов. Один мой знакомый из племени илонга переводит это филиппинское слово Bayanihan как «помощь другим», что имеет несколько иной акцент, чем в словарном определении: bayanihan — это филиппинское слово, произошедшее от слова bayan, означающего город, нацию или сообщество в целом. «Bayanihan» буквально означает «быть баяном» и, таким образом, используется для обозначения духа общественного единства и сотрудничества. Другой знакомый из Филиппин подчеркнул, что bayanihan — это не племенное слово, а универсальное в филиппинской культуре. Коллективистские общества — это доказанная реальность. Коллективизм — это тенденция на индивидуальном и общественном уровне рассматривать себя как взаимозависимого и члена группы, а не как независимое существо. В коллективистских культурах люди чувствуют, что они принадлежат к более крупным группам или коллективам, которые заботятся о них в обмен на лояльность (Hofstede & Bond, 1984). В результате коллективистские культуры ценят сотрудничество, коммунализм, конструктивную взаимозависимость и соответствие ролям и нормам. Коллективистская культура особенно склонна подчеркивать важность социальной гармонии, уважительности и групповых потребностей по сравнению с индивидуальными потребностями. В коллективистских культурах цели и потребности группы, как правило, имеют приоритет над целями и потребностями отдельного человека. Коллективистские культурные черты Во-первых, определение «я» как взаимозависимого — по отношению к другим людям, а не в абстрактных чертах личности (Маркус и Китаяма, 1991b; Рейковски, 1994). Во-вторых, согласование личных и общественных целей — то есть принятие решений индивидом с учетом потребностей коллектива и того, что он приносит или отнимает у группы. В-третьих, при принятии решений больше учитываются социальные нормы, чем индивидуальные установки. Наконец, делается акцент на отношениях, даже если они невыгодны для отдельных лиц. В основе коллективизма лежит идея о том, что группы объединяют людей и налагают на них взаимные обязательства (Кеммельмейер, 2002). Таким образом, коллективисты ценят безопасность, хорошие социальные отношения, гармонию внутри групп и персонализированные отношения. (Triandis, McCusker, and Hui, 1990), а коллективистские общества полагаются на взаимные обязательства, основанные на статусе (Schwartz 1994). Эти группы могут быть такими же разнообразными, как семья, клан, этническая принадлежность или религия, и, таким образом, ценности коллективистских групп могут быть более всеобъемлющими, чем ценности индивидуализма. Группы податливы и иногда могут распространяться на все общество. (Understanding Collectivist Cultures: Overview & Examples, Simply Psychology, Charlotte Nickerson https://www.simplypsychology.org/what-are-collectivistic...#) Коллективистская культура против экстремального индивидуализма и безумия Трампа без маски Например, коллективизм был мощным предиктором использования масок во время пандемии COVID-19 как среди отдельных лиц, так и среди культур (Jin & English 2021). Особого упоминания заслуживает возглавляемое христианами правоэкстремистского толка «Антисоциальное безумие без масок». «Американцы составляют 4% населения мира. Однако американцы составляют 20,6% умерших в мире. Анализ числа ненужных чрезмерных смертей по сравнению с другими странами». Многие лидеры правоэкстремистского толка приняли «Безумие без масок», пропагандируемое — из всех людей — «президентом» Соединенных Штатов — Дональдом Трампом. Что меня больше всего беспокоит, так это то, что «Безумие без масок», которое в значительной степени возглавляют экстремистские лидеры евангелических и южных баптистских христиан Мы должны вернуть равновесие силе Дэвид Хэй, ученый и христианский теолог, утверждает, что Западная академия придерживается модели или карты «крайнего индивидуализма» – что, по моему мнению, верно. У Вирхилио Энрикеса очень похожие взгляды, и он считал Западную академию угрозой просоциальным ценностям, таким как Kapwa (общая идентичность) – Оллпортовское заблуждение, что «нет психологии групп», что даже сегодня является актуальной проблемой. Брайан Маквей, ученый по японской культуре и автор, заявил, что идея о том, что «нет психологии групп», является примером крайнего индивидуализма loob (равенства индивидуумов), укоренившегося в филиппинской культуре. Маркус, Шинобу Китаяма, Рэйчел Хейман, авторы главы «Культура и «базовые» психологические принципы» «Справочника по основным принципам социальной психологии», довольно смело и недвусмысленно заявляют, что в настоящее время «психологи, изучающие группы, подходят к идее группы как сущности очень осторожно». Безумие без масок в США является явным доказательством того, что оценка Дэвида Хэя верна. Доказательство в пудинге: количество смертей от коронавируса в Америке непропорционально больше, чем количество смертей от коронавируса в Европе или любой другой стране. В статье Market Watch, опубликованной 13.08.2020, сообщалось: «В США больше всего случаев — 5,19 миллиона, а количество смертей, связанных с COVID-19, составляет 166 027». Дело в том, что население США составляет 44% от населения Европы, но количество смертей в Америке составляет 77% от общего количества смертей в Европе из-за коронавируса. Пропорциональное количество смертей в Америке от коронавируса намного, намного превышает количество смертей в любой другой стране от коронавируса. США могли бы быть с другой планеты. Я нахожу безумие без масок удручающим, потому что оно напрямую нарушает заповедь Христа «Любите друг друга»: «Заповедь новую даю вам, да любите друг друга; как Я возлюбил вас, так и вы да любите друг друга» (Иоанна 13:34) — что как минимум требует быть внимательным, добрым и заботливым к другим. Хуже того, безумие без масок бессмысленно. Какая возможная цель может быть в том, чтобы быть не только грубым, но и фактически подвергать опасности здоровье других?? - Никакой, Ничего, Совершенно Бессмысленно! Сознание и квантовая физика: законы квантовой механики требуют сознания Юджин Вигнер, физик-теоретик и математик, недвусмысленно заявил: «Невозможно сформулировать законы квантовой механики полностью последовательно, не обращаясь к сознанию». RC Henry, автор и философ, подчеркивает: «Наблюдатели создают реальность и истину!» Это также верно — или особенно — для материалистической фиксации на квантификации и узкой молекулярной реальности. Существует ряд исследований, которые показывают, что «психологии» также могут быть самоисполняющимися пророчествами: Создание физической реальности и Создание «чувства реальности» Создание чувства реальности Как заметил Уильям Джеймс в 1902 году, духовные переживания могут создавать «чувство реальности». Через искусство, музыку и духовность, а также когнитивный анализ люди создают реальность. Это то, что делали духовные процессы на протяжении десятков тысяч лет — к лучшему или к худшему — Создание человеческой реальности и истины. В наблюдении, которое параллельно созданию Уильямом Джеймсом чувства реальности, Майкл Стегер подчеркивает: «смысл, по своей сути, является интегрирующим фактором для людей. Смысл объединяет представления людей о том, кто они, в каком мире они живут и как они относятся к людям и окружающей среде вокруг них. Смысл включает эти элементы в стремления людей и всеобъемлющие цели. (Quest, стр. 169) Таким образом, «смысл» и сознание — это не статичные абстракции, которые можно найти на книжных полках, а динамический непрерывный процесс творения. То есть, с определенной точки зрения измерение реальности смещает истину от «создания реальности» к реальности, которую можно количественно оценить — что искажает истинную перспективу с определенной точки зрения. Мы не можем жить в мире, интерпретируемом другими: Хильдегарда Бингенская (ок. 1098 – 1179), известная как Сивилла Рейна, которая была немецкой бенедиктинской аббатисой, заметила: «Мы не можем жить в мире, который не является нашим собственным, в мире, который интерпретируется для нас другими. Интерпретируемый мир – это не дом. Часть ужаса заключается в том, чтобы вернуть себе собственное слушание, возможность использовать собственный голос, возможность увидеть собственный свет». Узкий проход истины: «Это всего лишь узкий проход истины (неважно, научная или иная истина), который проходит между Сциллой синего тумана мистицизма и Харибдой бесплодного рационализма. Это всегда будет полно ловушек, и можно упасть с обеих сторон». - Нобелевский лауреат, физик Вольфганг Паули Духовные и религиозные убеждения как «системы смысла», интегрирующие «социальные отношения» и разрыв Франкла Как также утверждают Палуциан и Парк (стр. 12, выделено добавлено), «религия и духовность являются более или менее связными, культурно разработанными системами значений, встроенными и приобретенными через социальные отношения и институты, расположенные в сложной естественной и искусственной среде». В принципе — в свете того факта, что среди ученых существует консенсус в том, что прежде всего люди являются «социальными животными», — тогда отношения были бы главными и первичными «характеристиками» человечества, так сказать. Концепция «систем значений», интегрирующих «социальные отношения», согласуется со многими исследованиями ранних человеческих обществ — например, с фокусом Эрики Хилл на духовных верованиях в духов животных как на «человеческих отношениях с животным миром». Я бы добавил, что Дэвид Хей, христианский психолог, который отстаивает значимость «реляционной» духовности» [особенно по отношению к Богу], объясняет это следующим образом: «Великий шотландский философ Джон Макмюррей (1961) уже сформулировал нечто подобное в своих Гиффордских лекциях в Университете Глазго в 1954 году: …единицей личного существования является не индивидуум, а две личности в личных отношениях; и что мы являемся личностями не по индивидуальному праву, а в силу наших отношений друг с другом… Единицей личного является не «я», а «Ты и я». Социальное – Духовное Я создает Социальный – Моральный Порядок- В очень подробной и обстоятельной статье Эрики Хилл «Животные как агенты: охотничий ритуал и реляционные онтологии на доисторической Аляске и Чукотке» Эрика Хилл четко подчеркивает тот факт, что вопрос духовных верований в духов животных, «человеческих отношений с природным миром» является центральным вопросом. По сути, Эрика Хилл определяет духовные верования в этом контексте человеческих отношений с окружающей средой. Акцент делается на «человеческих отношениях» — в отличие от отношений со «сверхъестественным». Факт в том, что духовные верования в духов животных, как Эрика Хилл подробно показывает, действительно обеспечили общественное сознание или смысловую структуру (систему символов в терминах антрополога Клиффорда Гирца) не только в деятельности охоты, но также, как подчеркивает Эрика Хилл, социальные «медиа» или социальную структуру. В том, что Религии с тех пор должны охватывать или включать целые сообщества и общества, что обязательно требует духовных и религиозных верований для выполнения большого количества различных функций для создания и поддержания сообщества. Я должен признаться, что у меня сложилось впечатление, что в этот конкретный момент времени маятник, фокусирующийся на сверхъестественном и трансцендентном — которое некоторые слишком часто рассматривают как потустороннее — качнулся слишком далеко, и люди потеряли связь с некоторыми истоками и корнями духовности. Таким образом, духовные верования были сосредоточены и в первую очередь связаны с «человеческими отношениями – и далеки от бытия. Как решительно утверждает Эрика Хилл, «Их мысли и действия устанавливали и поддерживали отношения с животными-добычей и могут быть более продуктивно концептуализированы как динамическое социальное поведение, встроенное в контекст повседневной жизни, а не как привилегированные ритуальные действия». Подводя итог обширным ритуалам, правилам и табу, связанным с духовными верованиями в духов животных, и всепроникающему присутствию духовных верований в повседневной жизни, Эрика Хилл утверждает: «Во-первых, животные-жертвы, включая медведя, моржа и кита, воспринимались как агентные существа, которые взаимодействовали с людьми как с личностями; они были разумными социальными равными, способными решать, оказывать ли предпочтение людям, позволяя себя захватить. Люди-охотники регулярно, возможно, ежедневно, общались с животными-жертвами. Охотничьи ритуалы и соблюдение табу были обязанностью отдельного охотника и членов его семьи, чьей обязанностью было правильно подойти, взять, разделать и утилизировать животное и его останки. Эрика Хилл продолжает: «Две формы материальной культуры свидетельствуют об этих отношениях эскимосов и животных: охотничьи амулеты и тайники с останками морских млекопитающих, а позднее и оленей. Амулеты, захороненные вместе с охотниками и обнаруженные в погребальных контекстах на прибрежных участках Аляски и Чукотки, воплощали связь между охотниками и инуатом добычи». Эрика Хилл выделяет относительно подробные процедуры и протоколы, которые структурировали «человеческие отношения с природным миром!» и детализирует некоторые точные способы и протоколы, которые конкретно определяли некоторые отношения. Эрика Хилл замечает, что «Отношения с этими людьми включали наборы правил и ожиданий и основывались на взаимном уважении, так же как и отношения с человеческими родственниками. Нарушения поведения, недопонимание и плохие манеры имели негативные социальные последствия, так же как и во взаимодействиях с родственниками, кузенами или торговыми партнерами». Сложная взаимосвязь Дух как Сила - Жизненная Сила как социально-коллективное сознание с божественным вдохновением время от времени Бессмертный квантовый физик Макс Планк утверждает: «Вся материя возникает и существует только благодаря силе... Мы должны предположить, что за этой силой стоит сознательное и разумное Разум. Этот Разум является матрицей всей материи». В то время как Христос подчеркивал, что Святой Дух «Дух есть Истина» (Иоанна 5:6, или Дух Истины, или поклонение в Духе и истине — для перспективы сознания как интеллекта и силы — еврейский Святой Дух: Руах Хакодеш Все пророки говорили «в Святом Духе»; и наиболее характерным признаком присутствия Святого Духа является дар пророчества, в том смысле, что человек, на котором он покоится, видит прошлое и будущее. В иудаизме Святой Дух (иврит: רוח הקודש , руах ха-кодеш) относится к божественной силе, качеству и влиянию Бога на вселенную или на Божьи создания в определённых контекстах. Приложение I. Духовное измерение – Взаимосвязь и чувство благополучия Отрывок из статьи о духовном опыте Дж. Э. Кеннеди Главные выводы исследования Кеннеди заключаются в том, что переживания вызывают повышенный интерес к духовности и духовному измерению, руководству высшей силы и усиленному чувству благополучия и взаимосвязи! Данные из выборки из 120 человек, активно интересующихся парапсихологией, которые сообщили, что имели хотя бы один паранормальный и/или трансцендентный опыт, показали, что этот опыт увеличил их интерес и веру в духовные вопросы и повысил их чувство благополучия. В частности, большинство респондентов указали, что этот опыт привел к усилению веры в жизнь после смерти, убеждению, что их жизнь направляется или охраняется высшей силой или существом, интересу к духовным или религиозным вопросам, чувству связи с другими, счастью, благополучию, уверенности, оптимизму в отношении будущего и смыслу жизни. Они также указали на снижение страха смерти, депрессии или тревоги, изоляции и одиночества, а также беспокойства и страхов о будущем. Показатели текущего благополучия и текущей важности духовности были положительно связаны с зарегистрированными изменениями в благополучии и духовности в результате аномального опыта. Хотя 45% респондентов указали, что паранормальный опыт вызвал у них сильный страх, этот страх, по-видимому, был временным или смешанным с положительными чувствами, поскольку только 9% указали, что их опыт был пугающим и не имел никакой положительной ценности. Недавние исследования показывают, что мировоззрение, открытое для аспектов жизни за пределами физической материалистической сферы, может способствовать здоровью и благополучию (Борисенко, 1993; Гартнер, Ларсон и Аллен, 1991; Кениг, 1990; Ларсон и др., 1992; Орниш, 1990). Интерес к этому исследованию в области медицины разума и тела и связи между духовностью и здоровьем быстро растет. [стр. 249-250] Исследование влияния паранормальных и духовных переживаний на жизнь и благополучие людей Дж. Э. Кеннеди и Х. Кантамани (Оригинальная публикация и авторские права: Журнал Американского общества психических исследований, 1995, том 89, стр. 249-265. Новый интегративный подход: синтез-консенсус Франкла, Юнга и В. Джеймса: духовный опыт порождает смысл и чувство реальности Эти взгляды психологов, занимающихся горем, согласуются с консенсусом Синтеза Виктора Франкла, Карла Юнга и Уильяма Джеймса - или «Новым интегративным подходом», как его назвал доктор Пол Вонг. Доктор Пол Вонг развивает взгляды Виктора Франкла: «Ноэтическое (духовное, конкретно человеческое) измерение содержит такие качества, как наша воля к смыслу [центральная концепция Франкла о первичном побуждении человека], наша целевая ориентация, идеи и идеалы, креативность, воображение, вера, любовь, которая выходит за рамки физического, совесть за пределами суперэго, самотрансценденция, обязательства, ответственность, чувство юмора и свобода выбора». Сначала Уильям Джеймс подчеркивает: «Они [абстракции (символы) и духовные эмоции-переживания] определяют наше жизненное отношение так же решительно, как жизненное отношение влюбленных определяется привычным чувством,… если они у вас есть, и есть они вообще сильно, то, вероятно, вы не можете не считать их подлинным восприятием истины, откровением некой реальности [подчеркнуто мной], которую никакой противоположный аргумент, каким бы неопровержимым он ни казался вам на словах, не может изгнать из вашей веры» (стр. 47). Уильям Джеймс продолжает говорить, что религиозный опыт и духовный опыт создают и порождают «чувство реальности» (стр. 48). Таким образом, в свете того факта, что духовные переживания часто связаны с сильными эмоциями и, как правило, формируют чувство реальности, а также того факта, что горе в первую очередь связано с привязанностью и эмоциями, было бы логично, что духовные переживания в процессе переживания горя могут изменить форму и облегчить разрешение горя (классическая работа Уильяма Джеймса, впервые опубликованная в 1902 году, «Многообразие религиозных переживаний»). Для перспективы: Парк и Палоуцян наблюдают – из недавнего обзора «многочисленных» исследований людей, которые имеют духовные или духовно-психические переживания – что где-то от одной трети до половины людей имеют духовно-психические переживания. Это означает, что в Соединенных Штатах 110 миллионов человек имеют переживания того или иного рода. Более того, одно небольшое исследование показало, что 64 из 125 человек вовлекаются в духовность в горе. Парк и Палоуцян продолжают говорить, что исследования определенно «устанавливают нормальность таких сообщений и что социологи до недавнего времени игнорировали распространенное явление». (стр. 67) Приложение II. Плодотворная, творческая духовность реального мира – То, как вы смотрите на вещи, является самой мощной силой в формировании вашей жизни! Ирландский поэт-теолог Джон О'Донохью Основы важны – Основы важны, потому что академические правила – методологии – будут формировать то, как думают студенты и люди. Все «великие» подчеркивают, что то, как мы видим, представляем или представляем себе мир, имеет решающее значение: «модели» (д-р Рамачандран, д-р Фарра), «символы» (Юнг), «картографирование» (Дамасио, Гирц), «ментальные категории» (Барг). Правильная категоризация типов и свойств имеет решающее значение для создания реалистичной картины или оценки. Как сказал Будда – «Мы становимся тем, что думаем», и университеты учат материалистическому образу мышления, а молекулярный материалистический образ мышления можно легко передать через бессознательные (дезадаптивные) стереотипы. Есть некоторые социологические факты, которые можно было бы использовать, например, увеличение на 36% уровня самоубийств с 2000 по 2021 год (CDC) Аристотелевский научный метод, применяемый к духовности - Научный метод = 1. Соберите факты 2. Категоризация данных 3. Анализ информации. 4. Сделайте выводы Вопросы методологии A, Контекст реального мира - Музафер Шериф: «Психологическая конструкция, если она должна доказать свою состоятельность и адекватность, должна быть столь же обоснованной и адекватной при обращении с обычными человеческими делами, как и в... лабораторном эксперименте». (Том 52, № 6, ноябрь 1945 г., The Psychological Review, М. Шериф и Х. Кэнтрил). Новая модель-парадигма Категоризация плодотворных - творческих типов духовности реального мира - таких как духовность скорби или сострадания - как контрапункт материалистической максиме "Вся духовность нереальна!" Уильям Р. Миллер и Карл Э. Торесен утверждают: "Философской основой этой точки зрения является материализм, вера в то, что изучать нечего, поскольку духовность неосязаема и находится за пределами чувств". (Статья NIH: "Духовность, религия и здоровье: новая область исследований") Молекулярный материализм - это образ мышления, а не наука, на самом деле, весьма далекая от любой реалистичной науки о человеческом сознании. Контрапункт академическому материалистическому принципу «Вся духовность нереальна» 1. Духовность сострадания: «Сострадание к другим и социальная поддержка имеют ценность для выживания и полезны для здоровья…. (Оксфордский справочник по состраданию: стр. 171) «Наши результаты показывают, что духовность — помимо религиозности — однозначно связана с большим состраданием и повышенным альтруизмом по отношению к незнакомцам». (Социальное значение духовности Лора Р. Сэслоу и др.), «религиозность и духовность были положительно связаны с сострадательной любовью как к близким (друзьям, семье), так и к человечеству (незнакомцам)». (Сострадательная любовь......, С. Шпрехер 2. Музыкальная духовность Шулькин и Рэглан «Наша эволюция тесно связана с музыкой и телом как инструментом (например, хлопанье в ладоши). Музыка, среди прочего, помогает способствовать социальному сотрудничеству и скоординированному поведению». «Музыка является фундаментальной частью нашей эволюции – и функциональной, потому что она способствует «человеческому контакту» и нашему «социальному я»». В кросс-культурном отношении, в первом приближении, «музыкальное» поведение включает в себя не только шаблонный звук, но и открытое действие; «музыкальность» является свойством сообществ, а не отдельных лиц; и музыка изменчива в своих конкретных значениях или смыслах (стр. 1) (Иэн Кросс) 3. Духовное исцеление при скорби Исцеление Истерлинг и др. отмечают: «Наоборот, опыт пастырских опекунов показал, что люди, похоже, лучше справляются, если они могут «актуализировать» свой духовный опыт во времена кризиса. Исследование Дж. Паркера «поддерживает утверждение о том, что духовные и/или религиозные системы верований связаны с адаптивными результатами скорби». 4. Kapwa-loob просоциальные нормы/духовность Kapwa и реляционная духовность: K Lagdameo-Santillan «Kapwa — это признание общей идентичности, внутреннего «я», разделяемого с другими (например, Рейнальдо Илето, Джеремайя Рейес, Меркадо и т. д.) + Ubuntu (африканский — англиканский Туту) Anam Cara — друг души (кельтский — друг души, О'Донохью — ирландский теолог) 5. Детская духовность Донна Томас: «Аномальные переживания могут стать катализатором самоисцеления детей и молодых людей». 6. Художественная духовность: Роберт К. Джонстон - 20 процентов американцев обращаются к «средствам массовой информации, искусству и культуре» как к основным средствам духовного опыта и самовыражения...» 7. Поэтическая духовность и пророчество-творчество и трансцендентность: «Пророк — поэт. Его опыт известен поэтам. То, что поэты называют поэтическим вдохновением, пророки называют божественным откровением» — Хешель 8. Сновидческое плетение/Т'боли-Т'налак – Сны как источник божественного вдохновения и грации ныряния – художница Т'боли, «Бе Ланг Дулай, национальная художница, популяризировала плетение Т'налак, создав более 100 различных узоров Т'налак». 9. Верования арктических охотников и собирателей в духов животных как «человеческие отношения с природным миром...» в контексте принципа практического использования Уильяма Джеймса 10. Доктор Ингела Висури: Духовность и «случай высокофункционального аутизма» Комментарий: Сравнительный анализ «категоризации» в главе «Мистический, духовный и религиозный опыт» в «Справочнике по психологии религии и духовности» Р. Ф. Палуциана и К. Л. Парка. Синопсис представляет собой краткий список «аномальных переживаний» по классификации АПА – «галлюцинации, предсмертные состояния, прошлые жизни, мистические и паранормальные переживания!» Но – из моего обзора – там нет абсолютно ничего о «людях», у которых есть переживания. III. Личное плетение мечты От себя я бы добавил, что представление о том, что сны могут быть источником [божественного] вдохновения, дает студентам Блаан и Тболи, с которыми я столкнулся, схожий с моим образ мышления. У меня есть несколько задокументированных «пророческих» снов. На мой взгляд, это очень похоже на плетение снов — у меня есть сон — и «божественное вдохновение или озарение», так сказать. Ткачи снов работают с проектами (интегрированными в сложное общество), а я работаю со словами и идеями, идеологиями, стереотипами и бессознательными процессами. Для перспективы, я пишу об актуальности и важности общественного сознания с 2018 года, что делает филиппинские просоциальные идеалы и нормы kapwa-loob также похожими на мой способ смотреть на мир. У меня есть полдюжины снов «предвидения» — четыре из которых задокументированы — все с последовательными и разумными толкованиями. Первый — ниже — сон о Пакистане и ядерной войне. (2) Гибридный сон-восприятие: пророческий «тег» (тег, который я описываю как центральное действие плюс одна или две детали) террориста «инцела» в Канаде в конце апреля 2018 года. (3) Сон о Ливии (2-26-2019), (4) Синхронность с атакой в Страсбурге, Франция — сон 9-(19-20)- Как заметила Джин Макфэйл, ученый, автор книги «Спиральная жизнь» и бывший научный сотрудник по невропатологии в Гарвардском университете: «Мой опыт совершенно уникален!» — отчасти потому, что он относится к событиям вне меня, а также согласуется с разумными интерпретациями, а также — относительно говоря — хорошо документирован. Важным моментом порядка было бы то, что почти весь мой опыт легко вписывается в категорию, параллельную сигналам тревоги животных Мой опыт «сигналов тревоги» также согласуется с успешными повторными экспериментами Дэрила Бема по предвидению. В 2016 году в статье о метаанализе очень успешных экспериментов Дэрила Бема (и др.) говорится, что «если включить собственные эксперименты Бема, то полная база данных будет включать 90 экспериментов из 33 различных лабораторий, расположенных в 14 различных странах. В этих экспериментах приняли участие в общей сложности 12 406 человек». Далее в статье говорится, что результаты показали, что экспериментальный дизайн, сосредоточенный на сексе [инстинктивном], намного превзошел другие дизайны. (Краткое изложение «Чувство будущего: метаанализ 90 экспериментов по аномальному предвосхищению случайных будущих событий» Бема, Трессольди, Рабейрона и Дуггы) IV. Краткое сравнение духовного мышления с материалистическим: глобальное потепление и правые республиканские экстремисты Я считаю, что должен подчеркнуть тот факт, что Трамп – которого можно легко рассматривать как предпоследнего материалиста и окончательного нарцисса – с определенной точки зрения. Плюс, правые экстремисты-республиканцы – хорошо известны тем, что они – не просто противники окружающей среды – но и яростно противники природы, не уважающие жизнь. Трамп удалил все упоминания об изменении климата со всех федеральных сайтов. Статья о Папе Франциске: «Когда папский самолет пролетал вблизи Карибских островов, пострадавших от урагана Ирма, Папа сказал, что те, кто отвергает климатическую науку, напоминают ему псалом из Ветхого Завета об упрямстве. «Человек глуп, — говорится в Библии. Так и есть, когда не хочешь видеть, то не видишь», — сказал он. Франциск добавил, что отдельные люди и мировые лидеры несут моральную ответственность за сохранение окружающей среды, иначе история осудит их за бездействие. Он сказал, что те, кто сомневается в том, что деятельность человека вызывает изменение климата, должны проконсультироваться с учеными». С сайта NOAA: «Новое исследование, опубликованное сегодня в журнале Science, показывает, что темпы глобального потепления за последние 15 лет были такими же быстрыми или даже быстрее, чем те, что наблюдались во второй половине 20-го века. Исследование опровергает представление о том, что в последние годы наблюдалось замедление или «перерыв» в темпах глобального потепления». Когда ураганы Харви, Ирма и Мария пронеслись по необычно теплым океанам этим летом, каждый из них побил рекорды, поразив даже ученых, изучающих экстремальные погодные условия. Ученые говорят, что экстремальные ливневые явления, которые питают эти наводнения, усиливаются во многих частях мира, и ураганы этого года соответствуют этой тенденции. В частности, повышение температуры в океане и воздухе наряду с бурным строительством в уязвимых районах подпитывают повышенный риск масштабных наводнений. «Все эти штормы прошли через период, когда они быстро набирали силу», — сказал Джеймс Коссин, атмосферный ученый из Центра прогнозирования погоды и климата NOAA. «Это было тревожно». Яростные антиэкологические усилия Трампа Администрация Трампа отменила более 100 экологических правил. Вот полный список. Авторы: НАДЖА ПОПОВИЧ, ЛИВИЯ АЛЬБЕК-РИПКА и КЕНДРА ПЬЕР-ЛУИ ОБНОВЛЕНО 20 января 2021 г. За четыре года администрация Трампа отменила основные климатические политики и отменила множество других правил, регулирующих чистый воздух, воду, дикую природу и токсичные химикаты. В целом, анализ New York Times, основанный на исследованиях Гарвардской школы права, Колумбийской школы права и других источниках, насчитывает около 100 экологических правил, официально отмененных, отозванных или иным образом отмененных при г-не Трампе. Основная часть откатов, выявленных Times, была осуществлена Агентством по охране окружающей среды, которое ослабило установленные при Обаме ограничения на выбросы углекислого газа, способствующие потеплению планеты, электростанциями, а также легковыми и грузовыми автомобилями; сняло защиту с более чем половины водно-болотных угодий страны; и отменило юридическое обоснование ограничения выбросов ртути электростанциями. В то же время Министерство внутренних дел работало над тем, чтобы открыть больше земель для аренды нефти и газа, ограничивая защиту дикой природы и ослабляя экологические требования к проектам. Министерство энергетики ослабило стандарты эффективности для широкого спектра продуктов. Молекулярно-материалистическая идеология Это полное пренебрежение к природе, земле — и фактически «жизни» — явно является результатом материалистического мышления — мышления, согласно которому все является материей, а жизнь или природа не имеют никакой ценности сами по себе. На самом деле это «перевернутый» аргумент секуляризма Карен Армстронг. Карен Армстронг «Рациональная предвзятость нашей научной современности привела к новому и неумелому буквализму. «Материализм как идеология» — это мое эссе, в котором излагается та же мысль — только более сфокусированная. В порядке назначения я бы добавил, что агент ФБР МакЭлви утверждает, что «Материализм дестабилизировал общество» — что на самом деле правда. Армстронг продолжает: «В досовременном мире, например, иудеи, христиане и мусульмане — все они наслаждались весьма аллегорическими толкованиями Священного Писания: как слово Божие, оно было бесконечным и не могло быть ограничено одной интерпретацией». Сознание человека как сила и энергия Важный технический вопрос и потенциальный просчет - на мой взгляд - заключается в том, что предположение о том, что человеческое сознание - это фиксированная сущность, которую можно измерить и количественно оценить, может не выдержать строгой проверки. Исторически человеческое сознание всегда находилось в движении. Поэтому рассмотрение человеческого сознания как фиксированной сущности может привести к «искаженным данным» и искажению истины. Некоторые духовные лидеры рассматривают сознание как силу - например, Ганди. Возьмем, к примеру, эпоху просвещения. Эпоха Просвещения или Эпоха Разума, начавшаяся в Европе в XVII и XVIII веках, была социально-идеологическим сознанием — интеллектуальной и философской силой, созданной социально-политико-религиозными идеями, которые доминировали в мире идей в Европе и порождали изменения в культуре Западной цивилизации. Идеи различались, хотя наиболее центральная предпосылка основывалась на идеале и превосходстве разума, а важной политической темой было самоуправление и конституционное правление, а также разделение церкви и государства. Идеализм и идеи свободы, религиозной терпимости, братства, а также стремление к счастью процветали как идеалы в эти времена. Идеи Просвещения были действительно революционными. Идеи явно подрывали авторитет как монархии, так и католической церкви. Эпоха Просвещения породила то, что на самом деле называется Эпохой Революции, когда в конце XVIII — середине XIX веков революционные движения потрясли мир — как в Европе, так и в Америке. Революция осуществила переход от абсолютистских монархий к конституционным правительствам, а также возникновение независимого суверенитета национальных государств. Эпоха Просвещения подготовила почву для движений либерализма и неоклассицизма. Характеристика сознания не только как силы, но, вероятно, как независимой, частично автономной силы, наделенной эволюционными факторами, представляется очевидной логической возможностью.

Charles E Peck Jr academia.edu link https://independentscholar.academia.edu/CharlesPeckJr/ Followers 1847 Essay views 394,337 Mesolithic Scottish Warren Fields vs Neolithic Stonehenge/Newgrange The Genetic origins of stone worship may date back as far as 3 million years ago - to the Jasperite pebble "Makapgo” From The first talisman pendants - predecessors of amulets and crystals to the twelve pillars of Moses, Warren Fields and Stonehenge, Gobekli Tepe, Stone Circles in Japan, Native American Medicine Wheels. Preface: Morals Neuroscience: intricately connected processes of the brain! The oversimplification of religion into the “supernatural” question and characteristic is not only a gross oversimplification but it is a serious distortion as well – especially in context of Christ’s description of the Holy Spirit as the “Spirt of Truth” or “Spirit is Truth” as well as guidance. A very relevant question would seem to be: “Were the stone “temples” a byproduct of a more primary drive to form societies – stone worship being a secondary motivation?” The research in music as social self and spiritual self is remarkable and I believe helpful in highlighting spiritual and religious beliefs. Recent research appears to indicate larger numbers of people gatherings at get-togethers than earlier suspected - such as at Vespasian’s Camp near Stonehenge (CA 271) and Star Carr (CA 282) are increasingly being detected by archaeologists. These get-togethers appear to have involved far greater numbers of people than previously suspected.” Andrew B. Powell in his assessment of the Irish Newgrange Passage Tomb in comparison to other Irish Passage Toms observes, The scale of megalithic tomb construction in Ireland during the Neolithic is clear evidence that important sets of social relations, including rights of succession to symbolic and material resources, were ideologically legitimized in the context of mortuary ritual. The various tomb types found in Ireland — the passage tombs, court tombs, portal tombs, Linkardstown cists, and wedge tombs, representing different domains of ritual practice and discourse — are each characterized by specific symbols and forms. In a competitive social environment, where economic and political power derived increasingly from the possession of ritual power, ever tighter control was exerted over the content of the passage tomb ritual discourse, the inherent ambiguity of its symbolism being exploited in order to legitimize the possession of that power. Maps/Models of Human Consciousness are complex, involving many interconnected pieces Funk and Gazzanigna observe that: “Moral neuroscience is an intricate and expanding field. This review summarizes the main scientific findings obtained to date. Morality is a set of complex emotional and cognitive processes that is reflected across many brain domains. Some of them are recurrently found to be indispensable in order to emit a moral judgment, but none of them is uniquely related to morality…Some of the emotions processed are more central to morality than others, but all emotions contribute to moral judgment given specific contextual situations. The neural circuits of brain regions implicated in morality overlap with those that regulate other behavioral processes” (Brain Architecture of human morality. Funk and Gazzanigna Current opinion in Neurobiology 2009 19:678-681) Preamble: Social and Spiritual Self Paloutzian and Park observe, “religion and spirituality are more or less coherent, culturally elaborated meaning systems embedded in and acquired through social relationships and institutions situated in complex natural and built environments.” In principle – in light of the fact that there is a consensus among scientists that above all human beings are “social animals – then, relationships would be a primary “characteristic” of humanity – and religions. (p. 12,) Musical Spirituality is an excellent illustration of a social and spiritual self - and worth reviewing. Musical Neuroscience also concludes that music is interconnected intimately with speech, singing, dancing and is pivotal in the development of a social self. So “stone worship would be no different and interconnected with different processes and function – including very likely the development of a social self Synopsis of Musical Research – Spiritual and Social Self – counterpoint to Materialist Ideology “Spirituality is a natural human predisposition. It is more primal than institutional religion and concerns a person’s sense of connectedness with self, others, and the world (or cosmos).” (Kate Adams Bishop Grosseteste University College Lincoln & Brendan Hyde Australian Catholic University) FACT: “It is more primal than institutional religion”! As Anton Killin observes: “Music is a fascinating topic for evolutionary theory, natural philosophy, and narrative construction: music is a highly valued feature of all known living cultures, pervading many aspects of daily life, playing many roles. And music is ancient. The oldest known musical instruments appear in the archaeological record from 40,000 years ago (40 Kya) ….” In addition. Killin argues that musical capability may date as far as 275.000 years. For perspective, it is intriguing that there are remarkable similarities in prehistoric flutes from China and Germany – which are separated by 7219 km, or 4485 miles (from California to New York is 2,900 miles) (Prehistoric European And East Asian Flutes Victor H. Mair) Music as an Evolutionary Adaptive Trait: Spiritual & Social Self: “Since Darwin (1871), more and more scientists believe that human music must be a biological adaptation.” Musical Research provides a very salient counterpoint to the academic norms that “There is no psychology of groups” (social psych - Allport 1927) and the academic norm that “All spirituality is unreal” which is widespread misunderstanding due to the Materialist maxim-fallacy that spirituality is “intangible” and unmeasurable – which is a fallacy and false. Besides musical spirituality there are studies of compassion which show a correlation with spirituality. If I wasn't a physicist, I'd probably be a musician. I often think about music. I am living my dreams in music. I see my life in terms of music. - Albert Einstein 1. Schulkin and Raglan: Jay Schulkin, Greta B. Raglan observe that “Music is a core human experience and generative processes reflect cognitive capabilities. Music is often functional because it is something that can promote human well-being by facilitating human contact, human meaning, and human imagination of possibilities, tying it to our social instincts. Music is a fundamental part of our evolution – and functional because it facilitates “human contact” and out “social self!” 2. Ian Cross: Ian Cross states: It seems likely that proto-musical capacities and their cultural particularizations as musics were crucial factors in precipitating and sustaining the social and cognitive versatility that mark modern humans (Cross, 1999). In effect, musicality can be interpreted as complementing language in human evolution, filling in the 'gaps' in language function through its combination of embodiment, entrainment, and transposability of intentionality. (p. 5 – 6) “Cross-culturally, at a first approximation, 'musical' behaviours involve not just patterned sound, but also overt action; 'musicality' is a property of communities rather than of individuals; and music is mutable in its specific significances or meanings.” (p.1) 3. Tianyan Wang states: “Since Darwin (1871), more and more scientists believe that human music must be a biological adaptation (Wallin et al., 2001; Mithen, 2009) …. The social functions of music are so important, that many scientists argue that music originated and developed from social activities: strengthening the mother-baby connection (Dissanayake, 2000; Trehub, 2003) and social cohesion (Brown, 2000a; Freeman, 2000; Mithen, 2007). And there are also many hypotheses on the origins of musical emotions (Wallin et al., 2001; Brattico et al., 2009; Perlovsky, 2010; Altenmüller et al., 2013; Juslin, 2013; Patel and Iversen, 2014).” (A hypothesis on the biological origins and social evolution of music and dance HYPOTHESIS AND THEORY ARTICLE Front. Neurosci., 18 February Tianyan Wang) 4. “Morality and musical creativity in the Harry Potter fandom” C. Hall The contemporary-modern popularity of Star Wars and Harry Potter, and the numerous other imaginative fandoms, provide -= as sociological evidence - massive data and evidence of the existence of unconscious spiritual symbolism. Rhiannon Grant in The Sacred in Fantastic Fandom, Grant observes in 2001, the British government ran a regular census, but they included a new question about religion. In response, almost 0.8 percent of the total population said they were a “Jedi” or Jedi knight!” (p. 38) Those results were repeated in Australia and New Zealand. Catherine Hall, in her article, ‘Reading and [w]rocking’: Morality and musical creativity in the Harry Potter fandom, observes, “Wizard rock, often stylized in written form as ‘wrock’, creatively engages with and augments the content world of Harry Potter through musically and lyrically diverse performances. Fan studies centred on Harry Potter have often discussed the application of fictional heroism to real-world issues, and wizard rock musicians are frequently cited as fandom activists. However, there is little analysis of the music, lyrics and performances of wizard rock as it relates to the moral messages of the series…… Similar to their heroes in the books, these musicians imbue their music and their self-images with the series’ morals, historical tropes and archetypes. They make this morality tangible by donating proceeds of compilation albums or music subscription series sales to nonprofit organizations, and by weaving these messages into their music. I argue that the wizard rock community’s application of fictional heroism through music, lyrics and performance encourages fellow Harry Potter fans to embrace heroic qualities in the real world.” (CATHERINE HALL Florida State University ‘Reading and [w]rocking’: Morality and musical creativity in the Harry Potter fandom; Journal of Fandom Studies Volume 4 Number 2 © 2016 Intellect Ltd Article. English language. doi: 10.1386/jfs.4.2.193_) Social and moral order encompasses the living, the dead, deities, and spirits Paloutzian and Park observe, “religion and spirituality are more or less coherent, culturally elaborated meaning systems embedded in and acquired through social relationships and institutions situated in complex natural and built environments.” In principle – in light of the fact that there is a consensus among scientists that above all human beings are “social animals – then, relationships would be a primary “characteristic” of humanity – and religions. (p. 12,) Ramon Reyes says the same thing as Park and Paloutzian - just in an historical and cultural context. Ramon Reyes emphasizes that early spiritual and religious beliefs in the Philippines were a “social and moral order”: “In sum, one social and moral order encompasses the living, the dead, the deities and the spirits, and the total environment.” (Religious Experience in the Philippines: From Mythos Through Logos to Kairos Author(s): RAMON C. REYES; Philippine Studies, Vol. 33, No. 2 (Second Quarter 1985), pp. 203-212 Published by: Ateneo de Manila University) Arctic Hunter Gatherer beliefs in animal spirits as "Human relationships with the natural world..." embedded in the Arctic Hunter Gatherer Society with social- family roles In Erica Hill’s very detailed and thorough article, Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka, Erica Hill clearly highlights the fact that the issue in the spiritual beliefs in animal spirits, “human relationships with the natural world” is the pivotal issue. Essentially, Erica Hill defines spiritual beliefs in this context human relationships with the environment. The emphasis is on the “human relationships” – in contrast to relationships with the “supernatural.” Erica Hill emphasizes, “Their thoughts and actions established and maintained relationships with prey animals and may be more productively conceptualized as dynamic social behaviours embedded within the context of daily life than as privileged ritual acts.” Brief overview of megaliths and rock worship From the earliest times of human prehistory, formless stones have been revered and worshiped with the belief that these stones possess an intrinsic divine energy or force. The worship of stone and megaliths is widespread throughout the world, on every continent, and is almost universal in ancient human cultures, including Africa, as well as Australia - although small round stones are the remaining monuments. man-made for the rock cult. Stone worship often took the form of megaliths - like symbolic temples, so to speak - from the Mesolithic period, then throughout the Neolithic, as well as the Chalcolithic period and, finally, until the of copper. In Europe there are between 35,000 and 50,000 stone structures of one kind or another. In Ireland, there is a variety of circles, cromlechs, dolmens, menhirs, Logan stones, pillar stones, "oracle" stones (Ireland had numerous prophetic stone idols such as Lia Fail on the hill of Tara), passage tombs, burial mounds, kurgans, cairns or galgals, alignmententine. stones, Guardian stones, Omphalos or Navel of the Earth stones (the Oracle of Delphi had one), or "oracle" stones. As a point of information, in my research – while I found no stone megaliths in the Philippines, I did stumble across “thunderstones!” in “prehistoric” Philippine culture as well as isolated “Ato” structures similar to dolmens. To give you an idea of the extent of the practice of stone worship in the world, although most people will probably be surprised that a large number of megalithic burials are found in Northeast and South Asia - Oh, it's a fact! Today, the Korean Peninsula has the largest number of sites, with estimates ranging from 15,000 to 1,000,000 megalithic burials in the south. In addition to this, the Korean peninsula - contains an incredible 40% of the world's dolmens - which is a megalith created by placing a large capstone on top of two or more supporting stones thus creating a chamber - or tomb because dolmens are often used as a tomb or burial chamber. Interestingly, megalithic burials are also found in China in Liaoning, Shandong, and Zhejiang, parts of Taiwan, in Japan in Kyusu and Shikoku, and in Vietnam's Đong Nai province. In fact, some remnants of the megalithic tradition can still be found today on the islands of Sumba and Nias in Indonesia. For perspective, the Mesolithic age is generally understood to be from 10,000 BC to 8,000 BC. The oldest monumental megalithic site is the prehistoric site of Gobekli Tepe in Asia Minor in Turkey. for now. Gobekli Tepe, which is enormous and consists of 200 pillars in about 20 circles, was built in 9500 BC and predates any other monolithic site by thousands of years. However, there is the Wappara Stone Circle – much less complex – but built around the same time. Also, the first jewellery, carved shale pendants - or amulets/talismans - date from the Mesolithic Period. Engraved pendants outside of England and Scandinavia are relatively unknown. Neanderthals and other ancient people used natural amulets at funerals. Historical context of stone worship The Old Testament has a number of references to sacred stones. Perhaps these references come from the long-lost ancient civilization of Mesopotamia, the "standing stone" or "menhir" is a very old and revered religious/spiritual tradition in the Middle East. Of course, Moses placed twelve "pillars" at the foot of Mount Sinai. Perhaps the most famous is the stone that Jacob erected at Bethel (Gen. xxviii. 18) to mark the divine visitation in his dream where his head rested on this stone. Jacob also built a stone at Shechem (Gen. xxxiii. 20), at Gilead (Gen. xxxi. 52), and finally the stone that Jacob placed on Rachel's tomb. Joshua (including a circle of twelve at Gilgal), Samuel, and sacred stones were also found at Gibeon, Enrogel, and Michmash. Karen Armstrong says that the Palestinian Semites worshiped a fertility goddess by placing stones upright in their fields as a sign of respect for the fertility goddess. Dolmens and menhirs have been discovered in large areas of the Middle East, from the Turkish border in northern Syria near Aleppo, south to Yemen. Generally, these stone monuments are dated to the late Chalcolithic or early Bronze Age. Dolmens and menhirs have been found in many countries in the Middle East: Lebanon, Syria, Iran, Israel, Jordan, as well as in Saudi Arabia. The largest number and highest concentration of stone monuments are found in southern Syria and along the Jordan Valley. Massebot: Sacred Stones in the Bible and Mideast “As among many other ancient peoples, so among the Israelites, too, sacred stones played an important cultic role. The Old Testament uses the term maṣṣēbâ (literally, an erected thing) to designate such a sacred stone, usually in the form of an uninscribed stele. Sacred stones were regarded approvingly in early Old Testament texts; later they were forbidden because of their association with idolatrous Canaanite rites. Sacred stones were used during the ceremonies of covenant ratification at Sinai (Ex 24.4). Moses erected 12 maṣṣebôt as a sign of the acceptance of Yahweh's covenant by the 12 Israelite tribes. A stone became sacred also by reason of its association with a theophany. After his vision at Bethel, Jacob took the stone on which he had slept, anointed it with oil, and set it up to commemorate his vision (Gn 28.18). When Bethel later became a popular sanctuary, anointing the stone became part of the rites celebrated there (Gn 35.14).” (https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/stones-sacred-bible) Karen Armstrong observes that the Canaanites “erected” stones in fields to get divine enhancement for fertility. The ancient Hebrews had difficulty suppressing stone worship as well as worship in high places. Christianity also had a difficult time with stone worship as well. It would stand to reason that an underlying cause would be that stone worship has roots in genetic physiology. Warren Fields Mesolithic hunter-gatherer lunar-orientation Vs The Stonehenge Neolithic Agrarian Solar-orientation Introduction Mannheim’s Law that the economic-political reality shaped social and religious views is borne out here in that the hunter gatherers from the Scottish Warren Fields whose economic reality is different from agrarian – had a different “Lunar” orientation than the agrarian society’s Stonehenge Neolithic “solar” orientation that followed it 4,000 years later. The agrarian economic political reality had a solar orientation vs a lunar orientation (which is also prevalent in Native American culture). Besides Stonehenge, the Newgrange Passage tomb had a definite solar orientation. The same is true of the Hopi Native Americans – with beliefs distinct from native American hunter-gatherers. That of course would fit into the framework of “attention” or “evolutionary adaptive selective attention” Most stone circles in England were built between 3000 BC and 1000 BC Little is known about the design and purpose of stone circles, but there is a consensus that the circles served as gathering places for rituals and ceremony and very important in ancient communities. Stonehenge is one of the most famous and famous stone monument sites. Extensive archaeological excavations show that Stonehenge was actually built in stages, over a very long period of time. Archaeologists have found postholes dating back to the Mesolithic period around 8000 BC. In fact, the nearby Mesolithic astronomical site 'Warren Field' in Britain is believed to be the oldest lunar calendar in the world. Stone building at Stonehenge began in 2600 BC when two concentric arrays of holes were dug in the center of Stonehenge. Interestingly it is now generally accepted that the bluestones originally used were brought by the builders from a distant quarry in Pembrokeshire, Wales, 150 miles away! In the next stage of development, 30 large stones of Oligocene-Miocene sarsen were brought from a quarry about 25 miles north of Stonehenge. The development and filling of the Stonehenge circle continued. Archaeological excavations of animal teeth and bones at the site suggest that approximately, between 2600 and 2400 BC, up to 4,000 people gathered at the site for midwinter and midsummer festivals, as archaeological evidence has shown that the animals were slaughtered between nine months and 15 months after birth in the spring. Additionally, evidence suggests that some of the animals may have come from as far away as the Scottish Highlands. Stonehenge is a mystery - an enigma! The origins and meaning of Stonehenge are shrouded in the mists of time. Stonehenge, located on the Salisbury plain in England appears to be isolated and alone – but that is deceptive, historically. In the immediate vicinity of Stonehenge, there are over 350 other henges, barrows and monuments. While the beginnings of Stonehenge, roughly around 3000 BCE to 2935 BCE, began with a modest enclosure of 56 pits or “Aubrey Holes” (John Aubrey identified the holes in 1666), and a ditch. “Human cremation burials were found within and around most of the holes, as well as within the encircling ditch and bank. (Of an estimated 150–240 cremation burials at Stonehenge, 64 had been excavated by the first decade of the 21st century.) … The area surrounding the Aubrey Holes was used as a place of burial from roughly 3000 to 2300 BCE.” “About 8000–7000 BCE, early Mesolithic hunter-gatherers dug pits and erected pine posts within 650 feet (200 meters) of Stonehenge’s future location. It was unusual for prehistoric hunter-gatherers to build monuments, and there are no comparable structures from this era in northwestern Europe.” Warren field A lunar-solar time-keeper Although the Warren Field pit alignment is not a visually striking monument in the manner of Gobekli Tepe in Turkey (Schmidt 2010, figure 3), the implications of the existence of this structure, and other comparators, are equally important given their potential use not simply for astronomic alignment, but as a continuous “time reckoning” device dating to the early 8th millennium BC (figure 20). Their presence suggests that pre-agricultural societies in north east Scotland, at least, clearly perceived the need to create a sense of time through the construction of monuments. They also possessed an understanding of the need to compensate for the seasonal drift associated with the annual succession of lunar synodic months. The Warren Field pit alignment was discovered from the air by RCAHMS during the dry summer of 1976. Photo: Royal Commission on the Ancient and Historical Monuments of Scotland Evidence for seasonal congregations of Mesolithic groups — at sites such as Vespasian’s Camp near Stonehenge (CA 271) and Star Carr (CA 282) — is increasingly being detected by archaeologists. These get-togethers appear to have involved far greater numbers of people than previously suspected. Whatever drew these groups together, be it ritual, an excuse for a party, or early networking opportunities based around marriages and alliances, timing would have been everything. It was essential that such gatherings occurred when the local area’s natural resources were sufficiently bountiful to support an influx of extra mouths to feed. Despite this modest scale, monuments sufficiently substantial to scar the earth are typically seen as the handiwork of settled farmers rather than roaming bands of hunter-gatherers, compelled to keep moving as natural resources were exhausted. At Warren Field, this prejudice appeared to be borne out by traces of a gigantic Neolithic hall lying immediately adjacent to the pits. Yet, when excavation of eight of the pits by the Scottish National Trust between 2004 and 2006 yielded enough material to establish a sequence of Bayesian radiocarbon dates, it produced a surprise: the pit group’s origins lay firmly in the Early Mesolithic period. Vince Gaffney’s team have demonstrated how the combination of this (Warren Fields) pit configuration and their landscape setting could have accurately tracked the seasons, creating what is in essence a primitive calendar that the team have dubbed a ‘time reckoner’. If they are correct, it is the earliest such device known anywhere in the world. (Current Archeology Mesolithic Timelords: A monumental hunter-gatherer ‘calendar’ at Warren Field, Scotland September 5, 2013 6 mins read) So, as early as 8,000 BCE, the hunter gatherers of Scotland had developed a lunar-solar calendar of sorts. Lunar Calendar of hunter-gatherer Native Americans “For millennia, Indigenous Peoples have used the moon to plan for life on the land. For example, Anishinaabeg in Pimachiowin Aki track the movement of the moon to determine when to plant wild rice, hunt animals, and harvest medicines. The schedule, mapped out on a turtle’s shell, is known as the lunar calendar. What are the moon names for each month? Each moon has a name that reflects a natural event that happens on the land during that month. The name of each moon differs from First Nation to First Nation. “It’s because we have different dialects or we named the moons after different things,” says Melba. For example, Anishinaabeg say Binak wiiwik giizis in Bloodvein River First Nation but Little Grand Rapids First Nation calls it Binaakwe giizis. (The Lunar Calendar, Explained June 13, 2021 Pimachiowin Aki world heritage site) Stonehenge appeared 4 to 5 thousand years after Warren fields Stonehenge appeared 4 to 5 thousand years after Warren fields, and was the product of an agrarian society which emerged beginning roughly around 4,000 BCE. “Stonehenge was built in six stages between 3000 and 1520 BCE, during the transition from the Neolithic Period (New Stone Age) to the Bronze Age. As a prehistoric stone circle, it is unique because of its artificially shaped sarsen stones (blocks of Cenozoic silcrete), arranged in post-and-lintel formation, and because of the remote origin of its smaller bluestones (igneous and other rocks) from 100–150 miles (160–240 km) away, in South Wales. The name of the monument probably derives from the Saxon stan-hengen, meaning “stone hanging” or “gallows.” Along with more than 350 nearby monuments and henges (ancient earthworks consisting of a circular bank and ditch), including the kindred temple complex at Avebury,” The “orientation of Stonehenge shifted form a lunar orientation to a solar orientation. Second stage: 2640–2480 BCE Stonehenge Trilithons of Stonehenge, Wiltshire, England. “Except for human burials, there is no evidence of activity between Stonehenge’s first and second stages of construction. About 2500 BCE the sarsen stones were brought from the Avebury area of the Marlborough Downs, about 20 miles (32 km) to the north. Outside the northeastern entrance of Stonehenge, they were dressed smooth by pounding with sarsen hammers. They were then arranged inside the circle in a horseshoe-shaped setting of five tall trilithons (paired uprights with a lintel)—the central and largest of which is known as the giant trilithon—surrounded by 30 uprights linked by curved lintels to form a circle. The stones appear to have been laid out systematically in units and subunits of the long foot; the circumference of the sarsen circle is 300 long feet. The lintels, weighing some 7 tons each, are held on top of the uprights by mortise-and-tenon (dovetail) joints, and the ends of the curved lintels of the sarsen circle fit together with tongue-and-groove joints. All the joints were created using hammer stones, presumably in imitation of woodwork. Most of the sarsen uprights weigh about 25 tons and are about 18 feet (5.5 meters) high. The uprights of the giant trilithon, however, were 29 feet (9 meters) and 32 feet (10 meters) high, weighing more than 45 tons.” Third stage: 2470–2280 BCE “Radiocarbon dating indicates that the side ditches and banks of a ceremonial avenue almost 2 miles (3 km) long were dug from Stonehenge to the River Avon at some time in the period between 2470 and 2280 BCE. It is possible that the avenue traces the path of the bluestones that were moved from the Aubrey Holes and Bluestonehenge to the Q and R holes during Stonehenge’s second stage of construction. The avenue varies in width from about 60 to 115 feet (18 to 35 meters) and terminates at a small henge at the riverside. This henge, measuring 100 feet (30 meters) in diameter, was built after the bluestones at its centre were removed. About the first 1,600 feet (500 meters) of the avenue from Stonehenge are aligned toward the summer solstice sunrise and the winter solstice sunset. Excavations in 2008 revealed that this stretch of the avenue’s banks was built upon preexisting natural chalk ridges coincidentally sharing this same solstitial alignment. At Durrington Walls a similar avenue about 560 feet (170 meters) long and 100 feet (30 meters) wide had been built about 2500 BCE between the Southern Circle and the River Avon and remained in use for several centuries. The Durrington avenue was aligned toward the summer solstice sunset, while the Southern Circle faced the winter solstice sunrise. This solstitial alignment raises the possibility that Stonehenge and Durrington were built as complementary halves of a single complex, articulated by the River Avon.” Stonehenge 3 demonstrates a “solar orientation” Clive Ruggles observes that “authors such as Burl(l987) have emphasized a change from lunar symbolism to solar symbolism, and this could imply that some fundamental changes in ritual practice and tradition accompanied the transition from Stonehenge 2 to Stonehenge 3. There is certainly no compelling evidence for solar orientation during this period, yet the evidence is quite convincing when we reach Stonehenge 3, especially with regard to the ‘solar corridor’ into the sarsen circle, despite the uncertainties in much of the archaeological evidence.” (Astronomy and Stonehenge, Clive Ruggles) Reflections and commentary Mannheim’s Law - that the economic-political reality shaped social and religious views - is borne out here in that the hunter gatherers from Scottish Warren Fields whose economic reality is different from agrarian – had a different lunar orientation than the agrarian society’s solar orientation (Stonehenge and Ireland Newgrange Passage Tomb) that followed it 4,000 years later. “Vince Gaffney’s team have demonstrated how the combination of this (Warren Fields with a primarily Lunar orientation) pit configuration and their landscape setting could have accurately tracked the seasons, creating what is in essence a primitive calendar that the team have dubbed a ‘time reckoner’. If they are correct, it is the earliest such device known anywhere in the world.” The agrarian economic political reality had a solar orientation vs a lunar orientation (which is also prevalent in Native American culture). The same is true of the Hopi Native Americans – with beliefs distinct from native American hunter-gatherers. Native American hunter gatherer culture had a distinct bias for a lunar calendar. That of course would fit into the framework of “attention” or “evolutionary adaptive selective attention” Hopi Native American solar orientation. The solar orientation of the Hopi Native Americans was evidently influenced by the agrarian focus of Hopi economic political reality – with beliefs distinct from native American hunter-gatherers. “Beginning with the work of Alexander Stephen and Jesse Fawkes in the 1890s, scholars have come to recognize that the Hopi based both their agricultural and ceremonial calendars on observations of the rising and setting of the Sun aligned with specific natural places on the local horizon, which they call tuvoyla (markers), tingappi (announcing points), and either uyispi or naatwànpi (planting points)” (McCluskey, S.C. (2021). The Hopi Calendar and Some Archaeological Correlates of Horizon Markers. In: Boutsikas, E., McCluskey, S.C., Steele, J. (eds) Advancing Cultural Astronomy. Historical & Cultural Astronomy. Springer, Cham.) The traditional Hopi economy centred on farming and, after Spanish colonization, on herding sheep. The chief crop was corn (maize), and the Hopi also grew beans, squash, melons, and a variety of other vegetables and fruits. Men farmed and herded, in addition to building houses, performing most of the ceremonies, making moccasins, and weaving garments and blankets. Women made baskets and pottery, gardened, raised children, cared for the elderly, and were responsible for the strenuous tasks of providing their families with hand-drawn water and hand-ground cornmeal. Hopi, the westernmost group of Pueblo Indians, situated in what is now northeastern Arizona, on the edge of the Painted Desert. They speak a Northern Uto-Aztecan language. The precise origin of the Hopi is unknown, although it is thought that they and other Pueblo peoples descended from the Ancestral Pueblo (Anasazi), whom the Hopi call Hisatsinom, “Ancient People.” Archaeology has revealed that some abandoned pueblos, such as Sikyatki and Awatovi, were once occupied by Hopi people. Hopi origin traditions tell that their ancestors climbed upward through underground chambers called kivas and lived in many places before reaching their present settlements in this, the Fourth World. Britannica, T. Editors of Encyclopaedia. "Hopi." Encyclopedia Britannica, October 21, 2024. https://www.britannica.com/topic/Hopi. The Ireland Newgrange Passage Tomb – With “an accurate astronomical alignment = [solar] illumination of burial chamber at mid-winter” The material record from Neolithic and Early Bronze Age Britain and Ireland suggests that astronomical symbolism, in the form of rough alignments upon certain horizon rising and setting positions of the sun or moon, was incorporated into a range of prehistoric ritual monuments at various places and times. Evidence comes from certain individual sites, most notably Newgrange with its spectacular midwinter sunrise phenomenon (O’Kelly 1982, 123-5), but most compellingly from trends observed in regional groups of small, similar Bronze Age ritual monuments such as the recumbent stone circles of north-eastern Scotland (Ruggles and Burl 1985) and the short stone rows of western Scotland (Ruggles 1988; Martlew and Ruggles 1996) and the south-west of Ireland (Ruggles 1994). ‘Once we have accepted the reality of even the simplest observations . . . the question is no longer one of acceptance or rejection, but simply of degree’ (Bradley 1984, 77). (Astronomy and Stonehenge, Clive Ruggles, British Academy, 92) Newgrange - Ireland.jpg Andrew Kearns Wikimedia The Newgrange passage tomb in County Meath in the Republic of Ireland is, because of its scale, architecture, and decoration (O'Kelly 1982), one of the most spectacular monuments of Neolithic Europe. Its design and alignment, admitting the light of the mid-winter solstice sunrise, are evidence that its builders were not only familiar with basic astronomical cycles, but also incorporated such 'scientific' information within their ritual practices and discourse…. A number of claims have been made that evidence of Neolithic science is to be found at Newgrange. The first, that the monument incorporates an accurate astronomical alignment, can be readily demonstrated (Patrick 1974). For a few days around mid-winter, light from the rising sun enters the 'roof-box' above the entrance, shines in a narrow beam down the passage and illuminates the end recess of the chamber. There can be no doubt that this was an integral feature of the tomb's design (Newgrange — Science or Symbolism Published online by Cambridge University Press: 18 February 2014 Andrew B. Powell) Powell, Andrew B. "Newgrange—Science or Symbolism." In Proceedings of the prehistoric Society, vol. 60, no. 1, pp. 85-96. Cambridge University Press, 1994. p.94 Entrance to Newgrange Tomb, Co Meath - geograph.org.uk - 6518331.jpg note the designs on the rock – there are a large number associated with Newgrange Newgrange exhibits a number of features that have been used to characterize the concept of 'Neolithic science'. There is an accurate astronomical alignment which provided the axis for the tomb, and which involved the illumination of the burial chamber at mid-winter. There is the use of geometric forms to determine the shape of the monument, although the employment of these forms did not require Pythagorean geometry, nor the possession by Neolithic society of any sophisticated mathematical skills, but merely the use of a standard unit of length. However, explaining these features in terms of evidence for a discrete scientific discourse, implying some essential progression from a ritual or religious discourse, ignores the significance of the particular contexts within which this knowledge was used. The scale of megalithic tomb construction in Ireland during the Neolithic is clear evidence that important sets of social relations, including rights of succession to symbolic and material resources, were ideologically legitimized in the context of mortuary ritual. The various tomb types found in Ireland — the passage tombs, court tombs, portal tombs, Linkardstown cists, and wedge tombs, representing different domains of ritual practice and discourse — are each characterized by specific symbols and forms. In a competitive social environment, where economic and political power derived increasingly from the possession of ritual power, ever tighter control was exerted over the content of the passage tomb ritual discourse, the inherent ambiguity of its symbolism being exploited in order to legitimize the possession of that power. On the one hand that symbolism was refined, so narrowing the range of possible meanings. On the other, it was extended by formalizing and incorporating new areas of knowledge, such as simple geometry and calendrical data, and so providing new evidence as to the legitimacy of power. The ritual symbolism expressed in the fabric and art of passage tombs like Newgrange invoked the powers of the supernatural world in order to sanction the inequalities of the social order. Its precise conjunction of a celestial cycle and a geometrical configuration implied also that this order was in harmony with the physical world of time and space. P.95 Gobekli Tepe The oldest stone worship site is Gobekli Tepe in Asia Minor in modern Turkey, dating to 9500 BC. It is earlier than all other megalithic sites. Considering its young age, the site of Gobekli Tepe is quite large and includes at least 200 pillars in about 20 circles. The stones are huge, standing up to 20 feet tall and weighing up to 10 tons each. Some of the stone pillars are decorated with relief designs of bulls, humanoid figures and predators. It is quite surprising that there seems to be a certain geometric pattern in the layout of Gobekli Tepe - namely, an equilateral triangle. The researchers concluded that the people who built Gobekli Tepe had at least a rudimentary knowledge of geometry. The enigma of Gobekli Tepe has no traces of domesticated plants or animals discovered, or habitation for that matter, and it seems difficult to imagine a hunter-gatherer society engaging in such a massive effort to build such a massive monument, it must there are others. Gobekli Tepe: The World’s First Temple? Predating Stonehenge by 6,000 years, Turkey’s stunning Gobekli Tepe upends the conventional view of the rise of civilization Andrew Curry November 2008 The Stone Monuments – “Narrowly Defined Stone Worship” - from a certain perspective - may have been a by-product of a major consciousness development – evolution in human consciousness – and society “research… has shown that within 1,000 years of Gobekli Tepe's construction, settlers had corralled sheep, cattle and pigs. And…. geneticists found evidence of the world's oldest domesticated strains of wheat; radiocarbon dating indicates agriculture developed there around 10,500 years ago, or just five centuries after Gobekli Tepe's construction." Perhaps – in light of that major social development stone monuments – worship could be viewed as a "locus" of society building. [T]he main excavation site. In the pits, standing stones, or pillars, are arranged in circles. Beyond, on the hillside, are four other rings of partially excavated pillars. Each ring has a roughly similar layout: in the center are two large stone T-shaped pillars encircled by slightly smaller stones facing inward. The tallest pillars tower 16 feet and, Schmidt says, weigh between seven and ten tons. As we walk among them, I see that some are blank, while others are elaborately carved: foxes, lions, scorpions and vultures abound, twisting and crawling on the pillars' broad sides. Schmidt points to the great stone rings, one of them 65 feet across. "This is the first human-built holy place," he says. Schmidt, 53, asks me to imagine what the landscape would have looked like 11,000 years ago, before centuries of intensive farming and settlement turned it into the nearly featureless brown expanse it is today. Prehistoric people would have gazed upon herds of gazelle and other wild animals; gently flowing rivers, which attracted migrating geese and ducks; fruit and nut trees; and rippling fields of wild barley and wild wheat varieties such as emmer and einkorn. "This area was like a paradise," says Schmidt, a member of the German Archaeological Institute. And partly because Schmidt has found no evidence that people permanently resided on the summit of Gobekli Tepe itself, he believes this was a place of worship on an unprecedented scale—humanity's first "cathedral on a hill." My question is, Was the primary “reason” for building stone monuments to draw people together as opposed to the sole and entire purpose to worship God. Peters and Schmidt say, Gobekli Tepe's builders were on the verge of a major change in how they lived, thanks to an environment that held the raw materials for farming. "They had wild sheep, wild grains that could be domesticated—and the people with the potential to do it," Schmidt says. In fact, research at other sites in the region has shown that within 1,000 years of Gobekli Tepe's construction, settlers had corralled sheep, cattle and pigs. And, at a prehistoric village just 20 miles away, geneticists found evidence of the world's oldest domesticated strains of wheat; radiocarbon dating indicates agriculture developed there around 10,500 years ago, or just five centuries after Gobekli Tepe's construction. Question: Were the Stone Monuments – beyond “Narrowly Defined Stone Worship” - from a certain perspective – could possibly have been a by-product – not the main-line goal as it were - of a major consciousness development, an evolution in human consciousness and society. After all synchronous with the erection of the temple "research… has shown that within 1,000 years of Gobekli Tepe's construction, settlers had corralled sheep, cattle and pigs. And…geneticists found evidence of the world's oldest domesticated strains of wheat” The question, then is – in light of that major social development, then stone monuments–worship could be viewed as a "locus" of “society – consciousness building.” That is where the stone “temples” a byproduct of the primary drive to form societies. As Park and Paloutzian emphasized, “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.” Paloutzian and Park (p. 12) Stone Worship in Ancient Greece Pausanias, a Greek traveler and historian who lived in the 2nd century AD, wrote about how the ancient Greeks worshiped "rough" stones - which may refer to the cult of the god Hermes in connection with building stone piles in courtyards and at crossroads. THE HERMAE (BOUNDARY STONES) “Hermai were boundary or mile-stones, carved with the head and phallus of Hermes. They were rural markers which were also supposed to ensure the fertility of the herds and flocks and bring luck. Hermai were erected at boundaries, crossroads and in gymnasia. Pausanias, Description of Greece 2. 3. 4: "Proceeding on the direct road to Lekhaion [the port of Korinthos] we see a bronze image of a seated Hermes. By him stands a ram, for Hermes is the god who is thought most to care for and to increase flocks, as Homer puts it in the Iliad: --‘Son was he of Phorbas, the dearest of Trojans to Hermes, rich in flocks, for the god vouchsafed him wealth in abundance.’ The story told at the mysteries of the Mother [Demeter] about Hermes and the ram I know but do not relate."” Stone circles in Japan It should be noted that stone circles in Japan appeared at the same time as other stone circles that were widespread and widespread in other parts of the world - England, Ireland, Germany, Spain...and so on. The article, Secrets of the Stone Circles, states that “one of the greatest mysteries that archaeologists have attempted to solve is that of the stone circles. Ceremonial stone circles first appeared in the early Jomon period, 13,000 BC - late 2,000 BC. Hundreds of stone circles and stone features have sprung up all over Japan. A stone circle from the early Jomon period was found at the Wappara site in Nagano Prefecture. It consists of long-standing stones arranged in a circle. Elaborate stone circles have been found in several places in the Chubu region from the Middle Jomon period, and archaeologists have discovered large numbers of them in Hokkaido and northern Tohoku from the Jomon period. last and final. (https://heritageofjapan.wordpress.com/just-what-was-so-amazing-about-jomon-japan/ways-of-the-jomon-world-2/did-the-jomon-have-a-calendar /secrets-of-stone-circles/) Stone Worship: Native American Medicine Wheels Fred Chapman observes: “Researchers have identified as many as 150 medicine wheels in Montana, South Dakota, Wyoming and the Canadian provinces of Alberta and Saskatchewan. The Bighorn Medicine Wheel is unique among features of this type. It is the best-known, and one of the largest and best preserved on the northern and northwestern Plains. It was the first medicine wheel to be mentioned in popular literature and the first to be studied by the professional scientific community. Most medicine wheels are found in southern Alberta and Saskatchewan. The oldest is the 5,500-year-old Majorville Cairn in Alberta. The Bighorn Medicine Wheel, probably less than 1,000 years old, was first studied in 1902 by the noted ethnologist S. C. Simms on behalf of the Chicago Field Museum.” The Bighorn Medicine Wheel, 2011. The rock circle is about 80 feet in diameter, with 28 'spokes' radiating from a central cairn, five cairns around the rim and a sixth slightly outside the perimeter.” Medicine Wheel/Medicine Mountain: Celebrated and Controversial Landmark Fred Chapman Wednesday, April 10, 2019 WYOHISTORY.com BHMW north 2011.jpg Imerriot Wikimedia The Bighorn Medicine Wheel, more recently re-named the Medicine Wheel on Medicine Mountain, rests at 9642 feet elevation. Ivy Merriot found that it measures similar aspects of the sky as the wheels in the UK that Alexander Thom analyzed, showing that different cultures were able to devise similar scientific instruments for similar purposes regardless of their individual cultural interpretations of the sky. Recent 2024 Discovery: An ancient mini-Stonehenge stands underwater in Grand Traverse Bay, part of Lake Michigan. Looking for shipwrecks in this area, which was a busy 19th- and 20th-century maritime trade route, Mark Holley, professor of underwater archaeology at Northwestern Michigan University, first came across a rock that he said bears a prehistoric carving of a mastodon. On further investigation, he discovered a Stonehenge-like arrangement of ancient stones. There’s an outer ring of stones, about 40 feet in diameter, and an inner ring about 20 feet in diameter, both made of local granite. They stand 40 feet below the water’s surface, and the stones are some 9,000 years old, making this one of the oldest structures ever discovered in North America. At that time, said Holley, the lake bed was dry. Stonehenge would not be erected for another 4,000 years. Holley points out that the stones are not of anything like the size of those at Stonehenge, instead ranging in size from that of a basketball to that of a compact car. There’s also a number of stones arranged in a line over one mile long. By Artnet News February 13, 2024 https://news.artnet.com/art-world/prehistoric-structure-lake-michigan-stonehenge-2432737 Australian Aborigines Even in their long separation from other people, the Australian Aboriginal branch of the human species, the Aborigines, worshiped stones. An anthropologist tells the story of an Aboriginal man who pointed to a standing stone and said, "That's my grandfather!" In Aboriginal creation myths, during the dream period, half-animal, half-plant deities roam the earth creating nature and becoming the intrinsic forces of the world - and most of their myths center in the dream journeys of the divine ancestor-creators. Uluru, known as "The Rock" - a large monolithic rock outcrop of natural sandstone - is arguably the most sacred place in Aboriginal folklore. Beliefs in the presence of "spirits" in rocks, trees, and nature are widespread and almost universal. The Sicun people are among the Oglala Indians of North America who believe in protective spirits in rocks. Wakan is a _ word among the North American Dakota Indians for spiritual, sacred, and mystical things. It can be objects in nature, especially some large rocks. The spirits there are called Taku skan, Inyan and Tunkan. The stones are painted with significant colors. Another illustration from Ireland is the belief of a region of Éireann on a shapeless rock called the "Neevougi" rock which is - or was - believed to have the power - or strength - to calm the sea so that the men could go out fishing. Jasperite Pebble: Possibly the beginning of stone tool making - stone worship It is possible that the beginnings of stone worship began with Homo sapiens, perhaps even 2 to 3 million years ago, in the species of Australopithecus africanus. The Jasperite 'Makapango' pebble was found in Africa in 1925 and is associated with the species Australopithecus africanus. What is unique about the Makapango pebble is that it was found relatively far from any possible natural source. It stands to reason that the "belief" in the value of something like a rock or a pebble because of the belief in a "living" essence or force in natural things is an inherently symbolic idea or an archetype within no conscious person since the beginning of mankind - and beyond, in fact. It seems to show and display a very creative and imaginative emotional awareness and connectedness to the world and environment. We must not forget that Einstein, Sagan Jung, Planck and other scientists extolled the virtues of imagination above rational analysis or knowledge. There are many spiritual processes here [mostly unconscious], and the Makapango Pebble is the first evidence of one of the first to emerge and evolve into human consciousness. Without this spiritual connection to the world and especially stone worship, it seems unlikely that "we" developed the stone tools upon which the human species developed and flourished. The Stone Age and the making of stone tools The Paleolithic age is, by far, the longest age in human history at around 2.5 million years - and in fact involves not only Homo-sapiens, but also 'pre-human' species. It represents most of human history, about 2.5 million years, and involves several human species. Only in the last 50,000 to 100,000 years has any significant evolution or technological development occurred. Caleb Strom said in the article The Stone Age: The First 99 Percent of Human History, "The Acheulian toolkit appears to have been the dominant cultural tradition in Eurasia and Africa for 1.9 million years to the present. about 200,000 years ago, when the evolutionary -advances in cognition turned the tide and began the next Paleolithic period. About 400,000 years ago, early humans developed techniques that led to a diversification of tool making as well as a "standardization" that involved extensive process control. Caleb Strom argues that “the This development probably represents one _ _ _ _ yet cognitive development, because _ The such detailed method of making of those stone tools require _ _ of more skill and thought _ than those _ past tradition of making of tools .... In time too of the Middle Paleolithic probably produced the first stone-tipped spears. » The central role of stone worship tool-making in the evolution of mankind is explained by Caleb Strom, when be observed he that "it was probably also during the Middle Paleolithic that humans went from scavengers to big game hunters. The tools used by early human species, such as Homo erectus, suggest that early humans were scavenged meat from carcasses left behind by carnivores. In fact, this may have been how early humans left Africa, following carnivores, such as saber-toothed cats, as they devoured those that did not carnivore slaughter ended. Middle Paleolithic weapons, such as spears, and medium-sized animal specimens found at butchery sites suggest actual hunting, possibly indicating that big game hunting began in the Middle Paleolithic. In conclusion, Caleb Strom said “Therefore our analyzes show that the evolution of the modern human brain shape was characterized by directional and gradual changes resulting in the typical globular modern human shape established sometime after about 100,000 years and perhaps before 35,000 years before our time. That is, the "final" shape and composition of the human brain was established only in recent history "at some point 100,000 years ago. In addition, some researchers theorize that human consciousness evolved in more recent history - perhaps shown by the relatively recent evolution or development of the ideal of compassion in the major religions over a period roughly within the scriptures from Deuteronomy, the development of compassion in the Upanishads , and then the ideal of compassion that arose in Jesus Christ, Buddha and Mohammed. Prehuman Stone tool Making, Fear of Snakes & Sociological Evidence of Unconscious Symbolism Tim Spector, in the article What Twins Reveal About the Science of Faith (Popular Science, August 8, 2013) states, "They [researchers] have estimated the heritability of spirituality at about 40 to 50 percent, which is quite high if considering how hard things like that are to measure. Other US studies using more detailed questions in larger numbers have found similar or stronger genetic influences. The This study reveals our variable but inherent sense of spirituality, which affects how we see the world, ourselves, and the universe. It is independent of our formal religious beliefs and practices and, strangely, more independent of family influence. » Furthermore, Gilbert Todd Vance, in an article, Genetics of Religiosity , states that, "Although it may seem at first glance that religiosity is not influenced by genes, studies have shown that genetic effects contribute to individual differences in a wide range of range of traits and behaviors, including social attitudes, personality, professional interests, IQ, and religiosity. Genetic perspective of stone tool making – and unconscious symbolism underlying the modern crystal craze Hannah Devlin observes, “The discovery of stone tools dating back nearly 3m years has raised questions about which hominin species was behind the ancient technology. The artefacts, found at a site in Kenya, are thought to be the oldest known example of a specific set of stone tools used for butchery and pounding plant material. The emergence of the so-called Oldowan toolkit is viewed as a milestone in human evolution and was assumed to be an innovation of our ancestors. However, the latest excavation revealed a pair of massive molars belonging to Paranthropus, a muscular-jawed hominin on a side branch of our evolutionary tree, alongside the tools.” Hannah Devlin Science correspondent, Discovery of 3m-year-old stone tools sparks prehistoric whodunnit, Guardian.com Infants have an innate fear of snakes and spiders. John Virata observes, “The researchers tested 48 babies, each six months in age, and analyzed how they reacted to images that the researchers thought would scare them. The babies were placed on their parents’ laps, with their parents wearing opaque glasses that prevented them from seeing the images shown to the babies, images of snakes and spiders on white backgrounds. When the babies were shown images of spiders and snakes, they constantly reacted with larger pupils, a much different reaction when they were shown images of flowers and fish. Humans have a built-in fear of snakes, according to babies view of photos depicting the reptiles. The reactions, the researchers say, suggests that humans are born with an innate fear of snakes and spiders. Could Fear Of Snakes Be Genetic? Study Says Yes, John Virata October 27, 2017 3:55 pm Reptiles magazine.com Madeleine Thomas notes that "according to some experts, the younger generation chooses spiritual practices like crystal healing because it allows them to combine elements from many religions and ancient traditions into an individual spiritual practice." That dovetails with what Cusack observes - that there is a democratization of spirituality underway (for better or worse). He goes on to say that "although crystals first became popular in the 1970s, the new consumers targeted by crystal suppliers are in their twenties and thirties...And they reach a trendy, urban clientele. and diverse as well as young celebrities like Kylie Jenner, Katy Perry and Miranda Kerr. The Scale of Fandom: Star Wars and Harry Potter: Evidence of a genetic predisposition for the idea or symbolism of “spirit” is easy to find and plentiful in abundance. For instance, “May the Force be with you!” has become a cultural Icon. As Wikipedia observes, “Star Wars references are deeply embedded in popular culture” In the article The Fandom Menace, Tom Morris observes that “With a total value of over $68 billion, “Star Wars” is the fifth-highest grossing media franchise of all time.” Morris goes on to say that “At the beginning of 2017, Star Wars fans accounted for over 1 in 3 internet users. But into the second half of 2019, this figure has fallen to just over 1 in 4.” What is fascinating is that “Star Wars has the rare advantage of being a popular franchise, with cross-generational appeal” in that, roughly between 23 to 26% of internet users from generation Z, generation X, Millennials, and Boomers. Another intriguing fact is that “2 in 3 Star Wars fans agree the internet makes them feel closer to people.” (The Fandom Menace: Profiling Star Wars’ Influential Fanbase Tom Morris Tom’s an Insights Analyst & Writer at GWI). The Star Wars Influence on Culture is remarkably extensive – especially for a fiction book. Rather incredibly, honest to God, real religions have emerged based on Star Wars and who believe in a Life-Force that "surrounds us... penetrates us" and "binds the galaxy together" – just as Obi Wan Kenobi explained in the movie. The “Jedi” are a real organized religion in some countries. Throughout the world many people answer census questions and list their religion as Jedi knights with England, Australia and New Zealand getting surprisingly high responses as Jedi Knights. Wikipedia states the fact that “A real-life religion based on Star Wars called Jediism follows a modified version of the Jedi Code, and they believe in the concept of The Force as an energy field of all living things, which "surrounds us... penetrates us" and "binds the galaxy together", as is depicted within Star Wars movies, although without the fictional elements such as telekinesis. Scale of the popularity and influence of Harry Potter and Star Wars culture YouGov's latest research shows that nearly two thirds of Americans (62%) say that they like Star Wars. Men (73%) are more likely than women (51%), however, to say that they like Star Wars. Women (39%) are also nearly twice as likely as men (23%) to say that they have never watched a Star Wars movie. 69% of Americans have, however, watched a Star Wars film. When you first saw a Star Wars film depends a lot on how old you are, as younger Americans are unsurprisingly a lot more likely to have first seen the movies when they were kids. Overall, however, 35% of Americans first saw a Star Wars when they were a child and 34% first saw a Star Wars when they were already an adult. (Star Wars more popular with men than women, You Gov, Peter Moore) It is interesting that polls indicate that North America has the largest fan base proportionately with over 1 in 3 internet users identifying themselves as Star Wars fans. Thus, it would seem an inevitable conclusion that in light of the widespread popularity of Star Wars and Harry Potter that this could not happen without spiritual symbolism as well as the symbolic “spirit as life force” archetype in the unconscious. The important characteristic of symbols – on which there is a consensus between William James, Carl Jung, and Viktor Frankl. Donald Kalsched views archetypes: "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. For perspective I would add that the idea of "spirit" as energy and force is very real, especially in light of a collective consciousness. That being said, 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) The energy set in motion via unconscious symbolism takes many forms: compassion, idealism, music, and so on. In fact, Catherine Hall, in her article, ‘Reading and [w]rocking’: Morality and musical creativity in the Harry Potter fandom, observes, “Wizard rock, often stylized in written form as ‘wrock’, creatively engages with and augments the content world of Harry Potter through musically and lyrically diverse performances. Fan studies centred on Harry Potter have often discussed the application of fictional heroism to real-world issues, and wizard rock musicians are frequently cited as fandom activists. However, there is little analysis of the music, lyrics and performances of wizard rock as it relates to the moral messages of the series……… wizard rock community’s application of fictional heroism through music, lyrics and performance encourages fellow Harry Potter fans to embrace heroic qualities in the real world.” (CATHERINE HALL Florida State University ‘Reading and [w]rocking’: Morality and musical creativity in the Harry Potter fandom; Journal of Fandom Studies Volume 4 Number 2 © 2016 Intellect Ltd Article. English language. doi: 10.1386/jfs.4.2.193) Cusack also observes that there is a democratization of spirituality underway (for better or worse). The Star Wars Influence on Culture is remarkably extensive – especially for a fiction book. Rather incredibly, real religions have emerged based on Star Wars and who believe in a Life-Force that "surrounds us... penetrates us" and "binds the galaxy together" – just as Obi Wan Kenobi explained in the movie. The “Jedi” are a real organized religion in some countries. Throughout the world many people answer census questions and list their religion as Jedi knights with England, Australia and New Zealand getting surprisingly high responses as Jedi Knights. Wikipedia states the fact that “A real-life religion based on Star Wars called Jediism follows a modified version of the Jedi Code, and they believe in the concept of The Force as an energy field of all living things, which "surrounds us... penetrates us" and "binds the galaxy together", as is depicted within Star Wars movies, although without the fictional elements such as telekinesis. Ancient Pendants and Amulets It is possible that the roots of the modern "crystal craze" lie in the genetic principles of stone worship dating back 2-3 million years ago to the Jasperite pebble "Makapgo" - found far from any possible natural resource for this particular type. of stone - which appears to be connected to the prehuman species Australopithecus africanus. The first production of stone tools - developed about 2.5 million years ago by the species Homo habilis - which preceded Homo sapiens. The beginning of the Stone Age began with the most basic stone tools made by early humans. The Oldowan tool industry is the oldest known stone tool industry. These Oldowan toolkits are simple but include hammers, stone cores, and sharp stone flakes. Amy Chavez, in her article On the Worship of Rock and the Shinto Gods, interviewed Man-chan, a Shinto priest, who is "84 years old and considered the person most in contact with the Shinto spirits (we), in our island”. Chavez said that “the people could offer their prayers and the stone served as a vehicle of communication between the people and us. Nowadays, however, buildings are being built to dedicate Shinto shrines...... The special stones actually contain kami spirits. These stones should receive the rays of the rising and setting sun. These sacred stones contain spiritual energy. Their power can last forever, as long as the area is well maintained and clean. You can tell if a stone has kami or not by holding it in your hand to feel its energy. Women are said to be particularly sensitive to this energy. Yes! The folkloric "sensitivity" of women is consistent with modern research that women are, in fact, more receptive to spirituality than men and attend church “more” than men. The belief that rocks and stones contain energy is of course widespread throughout the world. For example, the Dakota Indians of North America believe that spiritual energy resides in nature and the earth and especially in certain large stones painted with significant colors. The spirits in rocks and stones are called Taku skan skan, Inyan and Tunkan. The Sicun tribe of the Oglala Indians of North America, believed that protective spirits resided in rocks. I should point out that emotional interest in stones is an evolutionary adaptive trait in that interest in stones clearly played a role in the development of stone tools during human evolution. In fact, one has to think of an instinctive drive by the very fact that the evolution of tool making actually took place. In the early Old Testament, stones were used as memorials to God in worship. Bethel is where Jacob commemorated his vision by building a standing stone (as is widely practiced in Palestine) In the Exodus, Moses built twelve pillars in thanksgiving and remembrance to God. Gilgal is where Joshua commemorated the Israelites' miraculous entry into the Promised Land by placing memorial stones or standing stones when the Israelites crossed the river. Additionally, Samuel built an Ebenezer stone after God stopped the Philistine invasion. But in Jeremiah's time, when the Jewish leaders directly opposed the Canaanite cult of stone worship that built pillars (a practice that spread throughout the world), stone worship was deliberately suppressed to prevent the Jews from their traditional, exclusive, YWYH. -only worship. There are also specific and explicit prohibitions in the Quran forbidding the worship of stones. Initially, the Jewish amulet called the Hand of Miriam (Miriam was the sister of Moses and she was considered a prophetess in her own right) which is very similar to the Muslim variant called the Hand of Fatimah was very popular. Today, this seems to be a controversial issue in Muslim beliefs - partly due to the number of recent articles about gemstones (rings and pendants) in the last few years, it is a "hot topic". Nouri Sardar, in his article in 2018, Wearing Rings and Gemstones in Islam: Philosophy and Benefits, said that “Gemstones have a special place in Islam. An example of this is Al -Hajar Al- Aswad, the black stone, located next to Trembling and wanting Muslims kiss and touch. He went on to say that "Some believe that gemstones have the power to heal illness, both physical and metaphysical. The finger is a direct link to the heart, and according to some experts in mysticism and the scientific properties of gemstones, it is the gemstone energy that transfers from the stone to the body. He said that "In Shia literature, there are many hadiths about the benefits of gemstones, including the aqeeq. – which is the jewel of the ring that "the hadith mentioned earlier [in the article] by Anas ibn Malik proves that the Holy Prophet truly wore”. Imam Ali Al-Ridha is an important source cited by the author. As I mentioned earlier, the issue seems to be very controversial due to the number of articles on the subject, and beliefs tend to differ between regions and sects. Technical Science Technically, science has proven the crystal believers right, because in all reality, there really is "energy" in crystals. In other words, "the vibrational movement of an atom in a crystal spreads to neighboring atoms, leading to a wave of propagation of vibrations throughout the crystal. How the natural vibrations of This voice in the crystal structure determines the fundamental properties of the material. For example, these vibrations determine how far heat and electrons can travel through the material and how the material interacts with light. Benjamin Radford, in the article "Why is quartz used in watches?" [ “Why used Quartz in Watches?”] (Live Science Contributor, February 21, 2013) states that “Some materials, such as certain ceramics and quartz crystals, can generate electricity when subjected to mechanical stress. The ability to convert voltage to and from mechanical stress is called piezoelectricity. Quartz crystals maintain a precise frequency standard, which helps regulate the movement of a watch or clock, thus making timepieces highly accurate. Quartz is also used in radios, microprocessors and many other technological and industrial applications. Keeping crystal beliefs in perspective, this is more of a "consciousness" than an instinctive belief, so to speak. Reading materialistic analyzes of ancient spiritual and religious beliefs, it is apparent that most spiritual beliefs are completely out of context. The context in/from 10,000 BC was that "nature" was the entire environment for humans, thus making the relationship and interaction with nature (the environment) a priority and important aspect of human life. It is through spirituality that the human species engages - and confronts - the environment. Nature awareness is an evolutionary adaptive trait. In addition to this, processes involving "imagination" have become important and critical to any awareness or understanding of nature. The modern-day craze for crystals, the stone instinct & prehistoric stones modern crystal craze "Jessie Oatman was suffering from a breakup - she thought she had just lost her loved one - when she first decided to try healing crystals. The 34-year-old's heart felt stuck, she said, as if shattered into a hundred thousand pieces. His shoulders began to collapse from what he believed to be a heavy burden of heartache. And so Oatman's friend, who was studying shamanism at the time, placed a series of stones on his chakras, a chain of seven linear energy portals. The vibrations and healing properties of crystals, some say, help rid the chakras of lingering negative energy and realign the body and mind. Friend is placed a piece of pale pink rose quartz, the " stone of love ", which is believed to open and soothe the suffering heart, in Oatman's chest. The experience was transformative. "I was able to move some of the blocked energy that was there," Oatman said. "I remember the weight which was once in my heart raised with real focus on the heart chakra, using this rose quartz." Oatman has been married since her first chakra cleansing, and rose quartz remains her favorite crystal. WHY YOUTHS ARE STRENGTHENED BY HEALING CRYSTALS BY HEALING CRYSTALS. Of course, most psychologists tend to view mystical crystal healings with some skepticism, perhaps seeing the cure as an illustration of the placebo effect at best. However, some influences should be considered. First, as William James and Carl Jung observed, emotions stimulate symbols or “abstractions” as William James called them, especially religious and spiritual beliefs. Ancient stone worship dates from the Mesolithic Age to the Bronze Age and is widespread throughout the world on all continents, and involves literally tons and tons of evidence that stone cult beliefs are true. Additionally, talismans, a particular form of stone worship, first appeared as burials in Neanderthal and other prehistoric burials. The Badarian culture dates back to perhaps 5000 BC. AD and provides the first direct evidence of agriculture in Upper Egypt, which often used amulets as grave goods. Madeleine Thomas notes that "according to some experts, the younger generation chooses spiritual practices like crystal healing because it allows them to combine elements from many religions and ancient traditions into an individual spiritual practice." He goes on to say that "although crystals first became popular in the 1970s, the new consumers targeted by crystal suppliers are in their twenties and thirties...And they reach a trendy, urban clientele. and diverse as well as young celebrities like Kylie Jenner, Katy Perry and Miranda Kerr. In 2016, Crystal Matrix boutique owner in Los Angeles, Patricia Bankins, said that her dominant demographic is now "a lot of young people" (WHY ARE YOUNG PEOPLE SO HEALING CRYSTALS? MADELEINE THOMAS / MADELEINE THOMAS MISE UPDATED: JUNE 14, 2017). Aaron Earls says "When many Americans need spiritual help, they go to church. Or look up at the mountains. Or pick up some crystals. Four in 10 Americans (42 percent) believe that spiritual that power lies in physical objects like mountains, trees, and crystals, according to a new study of American religion from Pew Research. A similar number (41 percent) believe in psychics. A third (33 percent) believe in reincarnation, while 29 percent believe in astrology." (AMERICANS BELIEVE IN GOD, BUT ALSO IN PSYCHIC AND CRYSTALS - August 31, 2018) This renewed interest in crystals and talismans may be genetic remnants or vestiges of Stone Worship prevalent throughout world at different levels from the Mesolithic period to the Bronze Age. Tess McClure notes that “five years ago, crystals weren't a big deal. Now, fueled by a lucrative combination of social media-friendly aesthetics, cosmic spirituality, and the seemingly unstoppable wellness juggernaut, they've gone from a quaint oddity associated with patchouli and "crushed velvet" [ crushed velvet], to a global consumer phenomenon ………. Believers say the crystals conduct ambient energy – like miniature telephone towers that pick-up signals and route them to the user – thus rebalancing malignant energies, healing in body and mind. First popularized in the West in the 1970s, the recent revival of crystal healing has coincided with a growing interest in alternative spirituality and healing practices. According to data from the Pew Research Center, more than 60% of American adults have at least one "new age" belief, such as trust in astrology or the power of psychics, and 42% believe that spiritual energy can be localized in the physical. things like crystals (article: Demand for 'healing' crystals is surging – but many are mined in deadly conditions in one of the world's poorest countries. And there is little evidence that this billion-dollar industry is being cleaned up its action. Demand for 'healing' crystals is on the rise - but many are mined under deadly conditions in one of the world's poorest countries. And there is little evidence that this billion-dollar industry is "cleansing its action.") Footnotes American Institute of Physics. "A better way to control crystal vibrations: By introducing impurities into a material, researchers can control the speed and frequency of phonons, potentially leading to more energy-efficient devices" ScienceDaily, 21 May 2018. [American Institute of Physics. "A better way to control crystal vibrations: By introducing impurities into a material, researchers can control the speed and frequency of phonons, potentially leading to more energy-efficient devices" ScienceDaily, May 21, 2018.] < www.sciencedaily.com/ releases/2018/05/180521154243.htm>. Prehuman stone tool making and Philippine “thunderstones” Prehuman stone tool making Excerpt from article: An earlier origin for stone tool making: implications for cognitive evolution and the transition to Homo Jason E. Lewis and Sonia Harmand “The discovery of knapped stone artefacts dating to 3.3 Ma at the site of LOM3 on the western side of Lake Turkana in northern Kenya has fundamentally changed our understanding of early hominin evolution and the development of technological behaviour in our lineage. In addition to pushing back the beginning of the known archaeological record by 700 000 years, it places the origins of stone knapping half a million years before the earliest known fossil evidence of the genus Homo [39], and marks the first time a new industry of the Earlier Stone Age has been proposed in over 80 years [40]. stone tool making might no longer be considered characteristic only of Homo. It could now also be attributed to earlier hominins like Australopithecus or Kenyanthropus, having developed from pre-existing stone manipulation and tool-use behaviours of our primate ancestors…. Instead of the conventional narrative described above, evidence is quickly amassing that stone tool-making behaviours are not necessarily limited to Homo; cranial, post-cranial and behavioral diversity in early Homo is much wider than previously thought, emerging from similarly high diversity in Pliocene genera and earlier than previously thought; and these evolutionary changes may not have been directly related to living in savannah grassland environments.” The stone tool making evolutionary adaptive “trait” would be very relevant to “Stone Worship” – especially in light of the deeply embedded instinct related to stone tool making – which is now believed to have originated in prehuman species - as long ago as 3.3 million years ago. It would stand to reason then that the “attention to stone” (archetype) would be built into the human unconscious and is, in that sense – functional. The conclusion that neuroscientists come to is that emotions are a prerequisite of morality - as it were - though it is incredibly complex with myriad interconnections. The same would be true of spiritual (and religious beliefs). The materialist generalization that "All spirituality is unreal" and beliefs in the supernatural are "completely superstitious nonsense" is false and distorts the "Truth" horrifically. Lastly, I should re-emphasize that an inescapable conclusion would be that the materialist view that “All spirituality is unreal” or that transcendental spirituality is automatically and necessarily completely and totally “superstitious nonsense” is false – and horrifically biased and unscientific. It would blatantly self-evident that a spiritual-religious motivation existed in order for the worldwide stone megalith structure to have been constructed. But that is repressed in mainstream social science literature. Philippine thunderstones As a point of information, in my research – while I found no stone megaliths in the Philippines, I did stumble across “thunderstones!” in “prehistoric” Philippine culture. “In particular, ancient edge-ground artefacts are widely classified as teeth of the lightning (or thunder) by rural people in Indonesia and the Philippines, and valued for their perceived mystical properties. Such beliefs are strikingly similar to historically known conceptions of stone implements, in particular axes (i.e. thunderstones or thunderbolts), elsewhere in the world, especially in folk traditions of Europe. I consider how these apparently highly arbitrary connections between empirically unrelated phenomena could have arisen among widely separated, and culturally and linguistically unrelated people in our region and further afield. Natural phenomena are identified that can potentially account for the recurring link between these empirical categories” Lightning teeth and Ponari sweat: Folk theories and magical uses of prehistoric stone axes (and adzes) in Island Southeast Asia and the origin of thunderstone beliefs Adam Brumm. Commentary and Reflections Carl Jung, William James, and modern psychologist Eric Klinger all agreed and reached a consensus conclusion that an important function of emotions is to "direct [the] attention" of the mind to important tasks. Eric Klinger suggests that a "primary function of many emotions is to direct attention to stimuli associated with concerns" (p.42). In addition to being important for attention, emotions are also very important to memory functions. Eric Klinger emphasizes the importance and central role of emotions in motivation: "Emotions are related to the search for purpose, goal and meaning in at least two main ways. First, it constitutes the highest system It the basis of value, which in Turn identifies the "things" that people strive to do what they ought to do, and is the internal code for experiencing the pursuit. goals as good or bad. Second, it is closely related to cognitive processing—for example, attention, recall, thought content, and dream content—and may be necessary to notice and rapidly process events around us and within us. duty, it is mutual referred to the inner experience _ of people and their interpretations of the world in their around " (Quest p. 34). Decades ago, Carl Jung said that "an idea must evoke a response from the emotions, by which I mean an unconscious preparation which, by its very nature, comes from the deeper level quite beyond the reach of consciousness." (Collected Works 8, 642). That is, if a person has absolutely no "feelings" or emotions about something, that person will completely ignore the thing or being. Solomon underlined this specific point when he clearly said: “It is because we are touched, because we feel, that life has meaning. The passionate life, and not the impartial life of pure reason, is the meaningful life” (p. ix passions). William James, the father of American psychology, in his classic work first published in 1902, "The Varieties of Religious Experience ", which is an analysis of people's spiritual and religious experiences, concludes that spiritual and religious experiences create a "sense of reality. In his chapter entitled " The Reality of the Unseen / La réel de l'invisible", James points out that the emotional energy and power associated with "abstractions" - or symbols - are essential in shaping and creating in the human mind. of reality. William James said, "The complete determination of our mind by abstractions is one of the fundamental facts of our human constitution. By polarizing and magnetizing ourselves like them, we turn to them and from them, we seek them, we touch them, we hate them, we bless them, as if they were so many concrete beings. And they are beings, beings as real in the realm they live in as things that change the senses in the realm of space. Speaking of the abstractions involved in imagination, William James, speaking of symbolism in the field of imagination, observed that "they determine our essential attitudes as precisely as the essential attitudes of lovers are determined by the senses. " everything is haunted, by other creatures in the world" (p. 48). Understanding the functioning of spiritual beliefs, perhaps, in terms of what might be described as an overly emotional focus and attentional function in the context of William James's comments on symbols or "abstractions" that charged with 'emotion. In the context of stone worship, it therefore seems obvious that the origins and beginnings of stone worship and megaliths are probably the result of the manufacture of stone tools and weapons made by our ancestors in ancient times. An inference from the archaeological history of tool development is that the development and evolution of tool making is related to the evolution of homo sapiens and the development of human society - and perhaps even involved the evolution of the brain of man because there seem to be indications. of higher cognition sometimes. It seems possible - if not likely - that the powerful feelings of spiritual beliefs are biologically supercharged man, possibly promoting the next development of brain size. Thus, the ability to make tools, born of an interest in stones probably begins even with the Makapango pebble 2 or 3 million years ago. So, then it follows that the "spiritual worship of stones" - focusing man's attention on stones - is also really important to the evolution of humans. Further Thought on the Origin and Core of Mind: Power and the Missing Link In researching spiritual and religious beliefs, it seems obvious to me that the best analysis has been done by Carl Jung, William James and Viktor Frankl, as well as Emile Durkheim. In fact, there is a Synthesis-Consensus among them that "mind" [spiritual processes] creates meaning [and direction], and a sense of truth. As Emile Durkheim, one of the founding fathers of sociology, points out - especially in the first tribes and human societies, spiritual and religious beliefs have an important role and role in the creation of laws, norms, rituals, morality - as well as the latter. in society itself. That is, religions and spiritual beliefs, throughout human history, have created entire societies - totem societies such as the totem societies of the Australian Aborigines or the totem societies of Native American tribal societies, to in the "Temple-Economy" society of the ancient Sumerians. , that the need for irrigation in their agriculture required a centralized organization. While psychologists seem to be unaware of the existence of a basic "drive" to develop and evolve of the socio- religious structure-society, apparently It is obvious , in the light of the history of the time, that such a drive must exist and, moreover , that this basic and fundamental drive is related and connected to spiritual and religious beliefs [and unconscious processes]. That said, Viktor Frankl, included his doctrine of a "will in meaning", particularly noting that his concept of "will" parallels in some ways the idea of "drive". Gould said, in his book on Frankl, which Frankl says: "What I call 'will to sense' should even be regarded as 'primary concern of man' (47) ...I speak of a will to sense in order to avoid a misinterpretation. of the concept in terms of a drive to meaning...will cannot be desired, commanded or ordained. One cannot will to will. And if the will to meaning must be evoked, meaning itself must be explained " (Frankl, Gould). Frankl, in this statement, clearly recognizes the "will in meaning" as "man's primary concern" and, in this sense, also recognizes the will in meaning as a powerful mover - and specifically defined by Frankl the " Will " as an irreducible, self- contained substance - apparently endowed with creation or the creator. As such, it can be understood as an independent, self-contained will or drive that is a central or "primary" concern of human consciousness. It is interesting, and useful for perspective, that there seems to be a similar understanding of the will in Christian theology. At Baker's evangelical Dictionary of Bible Theology - M. William Ury, remarks that "The created image of God carries with its wonderful responsibility and glory. This includes the ability to make significant moral choices (Genesis 1:26-27; 2:16-17). By grace, the freedom to exercise the created will as a moral agent is one of the main biblical distinctions between humans and the rest of the created order. God's sovereignty deepens in a radically personal way when creation reaches its zenith with people possessing wills who can choose to obey or disobey, to love or not to love. True sovereignty is not arbitrary or coercive, it allows other wills to operate. In this case, it seems that the potential "God" has some influence on human free will. Proverbs 16:9 says, “The heart of man makes his way, but the Lord makes his way. I must admit that Mr. Ury's article, read in its entirety, is quite complex and somewhat overwhelming. Christ may have summed it up well when he said, "If anyone desires to do the will of God, he will know whether the teaching is from God or whether I am speaking on my own authority" (John 7:17 ESV). This seems like a paradox, so in my view it goes back to Christ's statement of "Spirit and Truth!" – perhaps an important issue in Frankl's 'Will to Meaning ' because the ' meaning -guidance' is the beginning of Truth, and, as such, the central archetype of 'meaning-guidance'. 'Spirit' found almost universally in the cultures of the world is 'spirit' as 'Life Force'. Addendum The Materialist Map-Model of Spirituality = the 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 (between academia.edu, LinkedIn and FB science groups (before I stopped posting on FB) is peer reviewed - and then some 1. Dr. Paul Wong, Professor Emeritus of Trent University edited two large volumes of The Human Quest for Meaning 2. Dr. Harold Koenig, a medical doctor-psychiatrist, a well published and very well-known author and researcher stated about this article: "Charlie – makes perfect sense to me, 3. Dr. Stephen Farra: Columbia International University Emeritus "Definist Fallacy (leading to a closed Materialism) is spiritual poison, and has hurt us all 4. Stefan Schindler, an award-winning author, and retired psychology-philosophy professor 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-Model” 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." Addendum: Divine Inspiration in Music “Music is the donum Dei, the gift from God, and therefore is only secondarily a human art or science.” Martin Luther (16th century Germany) The most ancient historical music – which were expressions of divine inspiration - comes from India - Hinduism “We worship Nada-Brahman, that incomparable bliss which is immanent in all the creatures as intelligence and is manifest in the phenomenon of this universe. Indeed, through the worship of Nada are worshipped gods Brahma, Vishnu, and Siva, since essentially, they are one with it ´ . . . Nada is differentiated into twenty-two grades which, because of their audibility, are known as Srutis. From the Srutis arise the seven musical notes.” Sangıta Ratnakara of Sarngadeva (13th century India)” Dr. Wong observes “The most beautiful thing we can experience is the Mysterious” [Einstein]…. Awe is always a mixture of emotions, encompassing reverence, fear and a sublime sense of marvel and amazement. You may experience a tingling on your skin or a weakening of your knees. You may feel the stirring deep in your soul. As long as the spell lasts, you are transported from your mundane existence to a different realm filled with surprises and possibilities. Let’s begin with music, the invisible bridge to Heaven. After George Frederic Handel) had completed the "Hallelujah Chorus", he exclaimed to his servant with tears in his eyes: "I did think I did see all Heaven before me, and the great God Himself!" Music had opened his inner eyes for God’s glory in spite of his blindness. Since 1742, whenever Handel's Messiah is performed, the audiences automatically rise to their feet as they hear the majestic, awe-inspiring “Hallelujah Chorus”. Spirituality-Music in prehistory: T’boli creation myth Manolete Mora observes, “An examination and interpretation of the making of Boi Henwu's symbol within the context of the Lake Sebu creation myth is of considerable importance for the study of T'boli instrumental music. This myth alludes to important features of T'boli music making. Firstly, it points to underlying compositional components in instrumental music, and secondly, it indicates an intrinsic relationship between musical sound or pattern and extra-musical aspects. The expression of this relationship in the myth highlights a third important feature; namely, music as imitation or recreation of nature. A large portion of the instrumental repertoire is concerned with the imitation of natural sounds, and with the symbolic meanings ascribed to them. Finally, two additional key features or attributes of music making are indicated in the Lake Sebu myth. These are, firstly, the belief that music, like knowledge in general, is derived from the spirit realm through inspiration, and, secondly, the idea that instrumental music serves important social functions in courting and as a boundary marker in ritual. (The Sounding Pantheon of Nature: T'boli instrumental music in the making of an ancestral symbol' MANOLETE MORA (CLAYTON, VICTORIA, AUSTRALIA) https://independentscholar.academia.edu/CharlesPeckJr The Jasperite Pebble "Makapgo" Origins of stone worship date to 2-3 million years ago date to the Jasperite pebble "Makapgo” From The first talisman pendants - predecessors of amulets and crystals to the twelve pillars of Moses, and Stonehenge, Gobekli Tepe, Stone Circles in Japan, Irish prophetic stones, Native American Medicine Wheels. Preface: Morals Neuroscience: intricately connected processes of the brain! The oversimplification of religion into the “supernatural” question and characteristic is not only a gross oversimplification but it is a serious distortion as well – especially in context of Christ’s description of the Holy Spirit as the “Spirt of Truth” or “Spirit is Truth” as well as guidance. A very relevant question would seem to be: Were the stone “temples” a byproduct of a more primary drive to form societies – stone worship being a secondary motivation. The research in music as social self and spiritual self is remarkable and I believe helpful in highlighting spiritual and religious beliefs. Funk and Gazzanigna observe that: “Moral neuroscience is an intricate and expanding field. This review summarizes the main scientific findings obtained to date. Morality is a set of complex emotional and cognitive processes that is reflected across many brain domains. Some of them are recurrently found to be indispensable in order to emit a moral judgment, but none of them is uniquely related to morality…Some of the emotions processed are more central to morality than others, but all emotions contribute to moral judgment given specific contextual situations. The neural circuits of brain regions implicated in morality overlap with those that regulate other behavioral processes” (Brain Architecture of human morality. Funk and Gazzanigna Current opinion in Neurobiology 2009 19:678-681) Social and Spiritual Self Musical Spirituality is an excellent illustration of a social and spiritual self - and Musical Neuroscience makes the same observation – that music is interconnected intimately with speech, singing, dancing and is pivotal in the development of a social self. So “stone worship would be no different and interconnected with different processes and function – including very likely the development of a social self Synopsis of Musical Research – Spiritual and Social Self – counterpoint to Materialist Ideology “Spirituality is a natural human predisposition. It is more primal than institutional religion and concerns a person’s sense of connectedness with self, others, and the world (or cosmos).” (Kate Adams Bishop Grosseteste University College Lincoln & Brendan Hyde Australian Catholic University) FACT: “It is more primal than institutional religion”! As Anton Killin observes: “Music is a fascinating topic for evolutionary theory, natural philosophy, and narrative construction: music is a highly valued feature of all known living cultures, pervading many aspects of daily life, playing many roles. And music is ancient. The oldest known musical instruments appear in the archaeological record from 40,000 years ago (40 Kya) ….” In addition. Killin argues that musical capability may date as far as 275.000 years. For perspective, it is intriguing that there are remarkable similarities in prehistoric flutes from China and Germany – which are separated by 7219 km, or 4485 miles (from California to New York is 2,900 miles) (Prehistoric European And East Asian Flutes Victor H. Mair) Music as an Evolutionary Adaptive Trait: Spiritual & Social Self: “Since Darwin (1871), more and more scientists believe that human music must be a biological adaptation.” Musical Research provides a very salient counterpoint to the academic norms that “There is no psychology of groups” (social psych - Allport 1927) and the academic norm that “All spirituality is unreal” which is widespread misunderstanding due to the Materialist maxim-fallacy that spirituality is intangible and unmeasurable – which is a fallacy and false. Besides music there are studies of compassion which show a correlation with spirituality. If I wasn't a physicist, I'd probably be a musician. I often think about music. I am living my dreams in music. I see my life in terms of music. - Albert Einstein 1. Schulkin and Raglan: Jay Schulkin, Greta B. Raglan observe that “Music is a core human experience and generative processes reflect cognitive capabilities. Music is often functional because it is something that can promote human well-being by facilitating human contact, human meaning, and human imagination of possibilities, tying it to our social instincts. Music is a fundamental part of our evolution – and functional because it facilitates “human contact” and out “social self!” 2. Ian Cross: Ian Cross states: It seems likely that proto-musical capacities and their cultural particularizations as musics were crucial factors in precipitating and sustaining the social and cognitive versatility that mark modern humans (Cross, 1999). In effect, musicality can be interpreted as complementing language in human evolution, filling in the 'gaps' in language function through its combination of embodiment, entrainment, and transposability of intentionality. (p. 5 – 6) “Cross-culturally, at a first approximation, 'musical' behaviours involve not just patterned sound, but also overt action; 'musicality' is a property of communities rather than of individuals; and music is mutable in its specific significances or meanings.” (p.1) 3. Tianyan Wang states: “Since Darwin (1871), more and more scientists believe that human music must be a biological adaptation (Wallin et al., 2001; Mithen, 2009) …. The social functions of music are so important, that many scientists argue that music originated and developed from social activities: strengthening the mother-baby connection (Dissanayake, 2000; Trehub, 2003) and social cohesion (Brown, 2000a; Freeman, 2000; Mithen, 2007). And there are also many hypotheses on the origins of musical emotions (Wallin et al., 2001; Brattico et al., 2009; Perlovsky, 2010; Altenmüller et al., 2013; Juslin, 2013; Patel and Iversen, 2014).” (A hypothesis on the biological origins and social evolution of music and dance HYPOTHESIS AND THEORY ARTICLE Front. Neurosci., 18 February Tianyan Wang) 4. “Morality and musical creativity in the Harry Potter fandom” C. Hall The contemporary-modern popularity of Star Wars and Harry Potter, and the numerous other imaginative fandoms, provide -= as sociological evidence - massive data and evidence of the existence of unconscious spiritual symbolism. Rhiannon Grant in The Sacred in Fantastic Fandom, Grant observes in 2001, the British government ran a regular census, but they included a new question about religion. In response, almost 0.8 percent of the total population said they were a “Jedi” or Jedi knight!” (p. 38) Those results were repeated in Australia and New Zealand. Catherine Hall, in her article, ‘Reading and [w]rocking’: Morality and musical creativity in the Harry Potter fandom, observes, “Wizard rock, often stylized in written form as ‘wrock’, creatively engages with and augments the content world of Harry Potter through musically and lyrically diverse performances. Fan studies centred on Harry Potter have often discussed the application of fictional heroism to real-world issues, and wizard rock musicians are frequently cited as fandom activists. However, there is little analysis of the music, lyrics and performances of wizard rock as it relates to the moral messages of the series…… Similar to their heroes in the books, these musicians imbue their music and their self-images with the series’ morals, historical tropes and archetypes. They make this morality tangible by donating proceeds of compilation albums or music subscription series sales to nonprofit organizations, and by weaving these messages into their music. I argue that the wizard rock community’s application of fictional heroism through music, lyrics and performance encourages fellow Harry Potter fans to embrace heroic qualities in the real world.” (CATHERINE HALL Florida State University ‘Reading and [w]rocking’: Morality and musical creativity in the Harry Potter fandom; Journal of Fandom Studies Volume 4 Number 2 © 2016 Intellect Ltd Article. English language. doi: 10.1386/jfs.4.2.193_) Divine Inspiration in Music “Music is the donum Dei, the gift from God, and therefore is only secondarily a human art or science.” Martin Luther (16th century Germany) The most ancient historical music – which were expressions of divine inspiration - comes from India - Hinduism “We worship Nada-Brahman, that incomparable bliss which is immanent in all the creatures as intelligence and is manifest in the phenomenon of this universe. Indeed, through the worship of Nada are worshipped gods Brahma, Vishnu, and Siva, since essentially, they are one with it ´ . . . Nada is differentiated into twenty-two grades which, because of their audibility, are known as Srutis. From the Srutis arise the seven musical notes.” Sangıta Ratnakara of Sarngadeva (13th century India)” Dr. Wong observes “The most beautiful thing we can experience is the Mysterious” [Einstein]…. Awe is always a mixture of emotions, encompassing reverence, fear and a sublime sense of marvel and amazement. You may experience a tingling on your skin or a weakening of your knees. You may feel the stirring deep in your soul. As long as the spell lasts, you are transported from your mundane existence to a different realm filled with surprises and possibilities. Let’s begin with music, the invisible bridge to Heaven. After George Frederic Handel) had completed the "Hallelujah Chorus", he exclaimed to his servant with tears in his eyes: "I did think I did see all Heaven before me, and the great God Himself!" Music had opened his inner eyes for God’s glory in spite of his blindness. Since 1742, whenever Handel's Messiah is performed, the audiences automatically rise to their feet as they hear the majestic, awe-inspiring “Hallelujah Chorus”. Spirituality-Music in prehistory: T’boli creation myth Manolete Mora observes, “An examination and interpretation of the making of Boi Henwu's symbol within the context of the Lake Sebu creation myth is of considerable importance for the study of T'boli instrumental music. This myth alludes to important features of T'boli music making. Firstly, it points to underlying compositional components in instrumental music, and secondly, it indicates an intrinsic relationship between musical sound or pattern and extra-musical aspects. The expression of this relationship in the myth highlights a third important feature; namely, music as imitation or recreation of nature. A large portion of the instrumental repertoire is concerned with the imitation of natural sounds, and with the symbolic meanings ascribed to them. Finally, two additional key features or attributes of music making are indicated in the Lake Sebu myth. These are, firstly, the belief that music, like knowledge in general, is derived from the spirit realm through inspiration, and, secondly, the idea that instrumental music serves important social functions in courting and as a boundary marker in ritual. (The Sounding Pantheon of Nature: T'boli instrumental music in the making of an ancestral symbol' MANOLETE MORA (CLAYTON, VICTORIA, AUSTRALIA) Social and moral order encompasses the living, the dead, deities, and spirits Ramon Reyes emphasizes that early spiritual and religious beliefs in the Philippines were a “social and moral order”: “In sum, one social and moral order encompasses the living, the dead, the deities and the spirits, and the total environment.” (Religious Experience in the Philippines: From Mythos Through Logos to Kairos Author(s): RAMON C. REYES; Philippine Studies, Vol. 33, No. 2 (Second Quarter 1985), pp. 203-212 Published by: Ateneo de Manila University) As Paloutzian and Park (p. 12) state: “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.” Arctic Hunter Gatherer beliefs in animal spirits as "Human relationships with the natural world..." embedded in the Arctic Hunter Gatherer Society with social- family roles In Erica Hill’s very detailed and thorough article, Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka, Erica Hill clearly highlights the fact that the issue in the spiritual beliefs in animal spirits, “human relationships with the natural world” is the pivotal issue. Essentially, Erica Hill defines spiritual beliefs in this context human relationships with the environment. The emphasis is on the “human relationships” – in contrast to relationships with the “supernatural.” Erica Hill emphasizes, “Their thoughts and actions established and maintained relationships with prey animals and may be more productively conceptualized as dynamic social behaviours embedded within the context of daily life than as privileged ritual acts.” Brief overview of megaliths and rock worship From the earliest times of human prehistory, formless stones have been revered and worshiped with the belief that these stones possess an intrinsic divine energy or force - "power", in a word. The worship of stone and megaliths is widespread throughout the world, on every continent, and is almost universal in ancient human cultures, including Africa, as well as Australia - although small round stones are the remaining monuments. man-made for the rock cult. Stone worship often took the form of megaliths - like symbolic temples, so to speak - from the Mesolithic period, then throughout the Neolithic, as well as the Chalcolithic period and, finally, until the of copper. There are more than 1000 examples of surviving stone circles. In Europe there are between 35,000 and 50,000 stone structures of one kind or another and there is a variety of circles, cromlechs, dolmens, menhirs, Logan stones, pillar stones, "oracle" stones (Ireland had numerous prophetic stone idols such as Lia Fail on the hill of Tara), passage tombs, burial mounds, kurgans, cairns or galgals, alignmententine. stones, Guardian stones, Omphalos or Navel of the Earth stones (the Oracle of Delphi had one), or "oracle" stones. As a point of information, in my research – while I found no stone megaliths in the Philippines, I did stumble across “thunderstones!” in “prehistoric” Philippine culture. To give you an idea of the extent of the practice of stone worship in the world, although most people will probably be surprised that a large number of megalithic burials are found in Northeast and South Asia - Oh, it's a fact! Today, the Korean Peninsula has the largest number of sites, with estimates ranging from 15,000 to 1,000,000 megalithic burials in the south. In addition to this, the Korean peninsula - contains an incredible 40% of the world's dolmens - which is a megalith created by placing a large capstone on top of two or more supporting stones thus creating a chamber - or tomb because dolmens are often used as a tomb or burial chamber. Interestingly, megalithic burials are also found in China in Liaoning, Shandong, and Zhejiang, parts of Taiwan, in Japan in Kyusu and Shikoku, and in Vietnam's Đong Nai province. In fact, some remnants of the megalithic tradition can still be found today on the islands of Sumba and Nias in Indonesia. For perspective, the Mesolithic age is generally understood to be from 10,000 BC to 8,000 BC. The oldest monumental megalithic site is the prehistoric site of Gobekli Tepe in Asia Minor in Turkey. for now. Gobekli Tepe, which is enormous and consists of 200 pillars in about 20 circles, was built in 9500 BC and predates any other monolithic site by thousands of years. However, there is the Wappara Stone Circle – much less complex – but built around the same time. Also, the first jewellery, carved shale pendants - or amulets/talismans - date from the Mesolithic Period. Engraved pendants outside of England and Scandinavia are relatively unknown. Neanderthals and other ancient people used natural amulets at funerals. Historical context of stone worship The Old Testament has a number of references to sacred stones. Perhaps these references come from the long-lost ancient civilization of Mesopotamia, the "standing stone" or "menhir" is a very old and revered religious/spiritual tradition in the Middle East. Of course, Moses placed twelve "pillars" at the foot of Mount Sinai. Perhaps the most famous is the stone that Jacob erected at Bethel (Gen. xxviii. 18) to mark the divine visitation in his dream where his head rested on this stone. Jacob also built a stone at Shechem (Gen. xxxiii. 20), at Gilead (Gen. xxxi. 52), and finally the stone that Jacob placed on Rachel's tomb. Joshua (including a circle of twelve at Gilgal), Samuel, and sacred stones were also found at Gibeon, Enrogel, and Michmash. Karen Armstrong says that the Palestinian Semites worshiped a fertility goddess by placing stones upright in their fields as a sign of respect for the fertility goddess. Dolmens and menhirs have been discovered in large areas of the Middle East, from the Turkish border in northern Syria near Aleppo, south to Yemen. Generally, these stone monuments are dated to the late Chalcolithic or early Bronze Age. Dolmens and menhirs have been found in many countries in the Middle East: Lebanon, Syria, Iran, Israel, Jordan, as well as in Saudi Arabia. The largest number and highest concentration of stone monuments are found in southern Syria and along the Jordan Valley. Warren Fields Mesolithic lunar-orientation to Stonehenge Neolithic Solar-orientation Introduction Mannheim’s Law that the economic-political reality shaped social and religious views is borne out here in that the hunter gatherers from Warren Fields whose economic reality is different from agrarian – had a different orientation that the agrarian society that followed it 4,000 years later. The agrarian economic political reality had a solar orientation vs a lunar orientation (which is also prevalent in Native American culture). The same is true of the Hopi Native Americans – with beliefs distinct from native American hunter-gatherers. That of course would fit into the framework of “attention” or “evolutionary adaptive selective attention” Most stone circles in England were built between 3000 BC and 1000 BC Little is known about the design and purpose of stone circles, but there is a consensus that the circles served as gathering places for rituals and ceremony and very important in ancient communities. Stonehenge is one of the most famous and famous stone monument sites. Extensive archaeological excavations show that Stonehenge was actually built in stages, over a very long period of time. Archaeologists have found postholes dating back to the Mesolithic period around 8000 BC. In fact, the nearby Mesolithic astronomical site 'Warren Field' in Britain is believed to be the oldest lunar calendar in the world. Stone building at Stonehenge began in 2600 BC when two concentric arrays of holes were dug in the center of Stonehenge. Interestingly it is now generally accepted that the bluestones originally used were brought by the builders from a distant quarry in Pembrokeshire, Wales, 150 miles away! In the next stage of development, 30 large stones of Oligocene-Miocene sarsen were brought from a quarry about 25 miles north of Stonehenge. The development and filling of the Stonehenge circle continued. Archaeological excavations of animal teeth and bones at the site suggest that approximately, between 2600 and 2400 BC, up to 4,000 people gathered at the site for midwinter and midsummer festivals, as archaeological evidence has shown that the animals were slaughtered between nine months and 15 months after birth in the spring. Additionally, evidence suggests that some of the animals may have come from as far away as the Scottish Highlands. Stonehenge is a mystery - an enigma! The origins and meaning of Stonehenge are shrouded in the mists of time. Stonehenge, located on the Salisbury plain in England appears to be isolated and alone – but that is deceptive, historically. In the immediate vicinity of Stonehenge, there are over 350 other henges, barrows and monuments. While the beginnings of Stonehenge, roughly around 3000 BCE to 2935 BCE, began with a modest enclosure of 56 pits or “Aubrey Holes” (John Aubrey identified the holes in 1666), and a ditch. “Human cremation burials were found within and around most of the holes, as well as within the encircling ditch and bank. (Of an estimated 150–240 cremation burials at Stonehenge, 64 had been excavated by the first decade of the 21st century.) … The area surrounding the Aubrey Holes was used as a place of burial from roughly 3000 to 2300 BCE.” “About 8000–7000 BCE, early Mesolithic hunter-gatherers dug pits and erected pine posts within 650 feet (200 meters) of Stonehenge’s future location. It was unusual for prehistoric hunter-gatherers to build monuments, and there are no comparable structures from this era in northwestern Europe.” Warren field A lunar-solar time-keeper Although the Warren Field pit alignment is not a visually striking monument in the manner of Gobekli Tepe in Turkey (Schmidt 2010, figure 3), the implications of the existence of this structure, and other comparators, are equally important given their potential use not simply for astronomic alignment, but as a continuous “time reckoning” device dating to the early 8th millennium BC (figure 20). Their presence suggests that pre-agricultural societies in north east Scotland, at least, clearly perceived the need to create a sense of time through the construction of monuments. They also possessed an understanding of the need to compensate for the seasonal drift associated with the annual succession of lunar synodic months. The Warren Field pit alignment was discovered from the air by RCAHMS during the dry summer of 1976. Photo: Royal Commission on the Ancient and Historical Monuments of Scotland Evidence for seasonal congregations of Mesolithic groups — at sites such as Vespasian’s Camp near Stonehenge (CA 271) and Star Carr (CA 282) — is increasingly being detected by archaeologists. These get-togethers appear to have involved far greater numbers of people than previously suspected. Whatever drew these groups together, be it ritual, an excuse for a party, or early networking opportunities based around marriages and alliances, timing would have been everything. It was essential that such gatherings occurred when the local area’s natural resources were sufficiently bountiful to support an influx of extra mouths to feed. Despite this modest scale, monuments sufficiently substantial to scar the earth are typically seen as the handiwork of settled farmers rather than roaming bands of hunter-gatherers, compelled to keep moving as natural resources were exhausted. At Warren Field, this prejudice appeared to be borne out by traces of a gigantic Neolithic hall lying immediately adjacent to the pits. Yet, when excavation of eight of the pits by the Scottish National Trust between 2004 and 2006 yielded enough material to establish a sequence of Bayesian radiocarbon dates, it produced a surprise: the pit group’s origins lay firmly in the Early Mesolithic period. Vince Gaffney’s team have demonstrated how the combination of this pit configuration and their landscape setting could have accurately tracked the seasons, creating what is in essence a primitive calendar that the team have dubbed a ‘time reckoner’. If they are correct, it is the earliest such device known anywhere in the world. (Current Archeology Mesolithic Timelords: A monumental hunter-gatherer ‘calendar’ at Warren Field, Scotland September 5, 2013 6 mins read) So, as early as 8,000 BCE, the hunter gatherers of Scotland had developed a lunar-solar calendar of sorts. Lunar Calendar of hunter-gatherer Native Americans “For millennia, Indigenous Peoples have used the moon to plan for life on the land. For example, Anishinaabeg in Pimachiowin Aki track the movement of the moon to determine when to plant wild rice, hunt animals, and harvest medicines. The schedule, mapped out on a turtle’s shell, is known as the lunar calendar. What are the moon names for each month? Each moon has a name that reflects a natural event that happens on the land during that month. The name of each moon differs from First Nation to First Nation. “It’s because we have different dialects or we named the moons after different things,” says Melba. For example, Anishinaabeg say Binak wiiwik giizis in Bloodvein River First Nation but Little Grand Rapids First Nation calls it Binaakwe giizis. (The Lunar Calendar, Explained June 13, 2021 Pimachiowin Aki world heritage site) Stonehenge appeared 4 to 5 thousand years after Warren fields Stonehenge appeared 4 to 5 thousand years after Warren fields, and was the product of an agrarian society which emerged beginning roughly around 4,000 BCE. “Stonehenge was built in six stages between 3000 and 1520 BCE, during the transition from the Neolithic Period (New Stone Age) to the Bronze Age. As a prehistoric stone circle, it is unique because of its artificially shaped sarsen stones (blocks of Cenozoic silcrete), arranged in post-and-lintel formation, and because of the remote origin of its smaller bluestones (igneous and other rocks) from 100–150 miles (160–240 km) away, in South Wales. The name of the monument probably derives from the Saxon stan-hengen, meaning “stone hanging” or “gallows.” Along with more than 350 nearby monuments and henges (ancient earthworks consisting of a circular bank and ditch), including the kindred temple complex at Avebury,” The “orientation of Stonehenge shifted form a lunar orientation to a solar orientation. Second stage: 2640–2480 BCE Stonehenge Trilithons of Stonehenge, Wiltshire, England. “Except for human burials, there is no evidence of activity between Stonehenge’s first and second stages of construction. About 2500 BCE the sarsen stones were brought from the Avebury area of the Marlborough Downs, about 20 miles (32 km) to the north. Outside the northeastern entrance of Stonehenge, they were dressed smooth by pounding with sarsen hammers. They were then arranged inside the circle in a horseshoe-shaped setting of five tall trilithons (paired uprights with a lintel)—the central and largest of which is known as the giant trilithon—surrounded by 30 uprights linked by curved lintels to form a circle. The stones appear to have been laid out systematically in units and subunits of the long foot; the circumference of the sarsen circle is 300 long feet. The lintels, weighing some 7 tons each, are held on top of the uprights by mortise-and-tenon (dovetail) joints, and the ends of the curved lintels of the sarsen circle fit together with tongue-and-groove joints. All the joints were created using hammer stones, presumably in imitation of woodwork. Most of the sarsen uprights weigh about 25 tons and are about 18 feet (5.5 meters) high. The uprights of the giant trilithon, however, were 29 feet (9 meters) and 32 feet (10 meters) high, weighing more than 45 tons.” Third stage: 2470–2280 BCE “Radiocarbon dating indicates that the side ditches and banks of a ceremonial avenue almost 2 miles (3 km) long were dug from Stonehenge to the River Avon at some time in the period between 2470 and 2280 BCE. It is possible that the avenue traces the path of the bluestones that were moved from the Aubrey Holes and Bluestonehenge to the Q and R holes during Stonehenge’s second stage of construction. The avenue varies in width from about 60 to 115 feet (18 to 35 meters) and terminates at a small henge at the riverside. This henge, measuring 100 feet (30 meters) in diameter, was built after the bluestones at its centre were removed. About the first 1,600 feet (500 meters) of the avenue from Stonehenge are aligned toward the summer solstice sunrise and the winter solstice sunset. Excavations in 2008 revealed that this stretch of the avenue’s banks was built upon preexisting natural chalk ridges coincidentally sharing this same solstitial alignment. At Durrington Walls a similar avenue about 560 feet (170 meters) long and 100 feet (30 meters) wide had been built about 2500 BCE between the Southern Circle and the River Avon and remained in use for several centuries. The Durrington avenue was aligned toward the summer solstice sunset, while the Southern Circle faced the winter solstice sunrise. This solstitial alignment raises the possibility that Stonehenge and Durrington were built as complementary halves of a single complex, articulated by the River Avon.” Stonehenge 3 demonstrates a “solar orientation” Clive Ruggles observes that “authors such as Burl(l987) have emphasized a change from lunar symbolism to solar symbolism, and this could imply that some fundamental changes in ritual practice and tradition accompanied the transition from Stonehenge 2 to Stonehenge 3. There is certainly no compelling evidence for solar orientation during this period, yet the evidence is quite convincing when we reach Stonehenge 3, especially with regard to the ‘solar corridor’ into the sarsen circle, despite the uncertainties in much of the archaeological evidence.” (Astronomy and Stonehenge, Clive Ruggles) Reflections and commentary Mannheim’s Law that the economic-political reality shaped social and religious views is borne out here in that the hunter gatherers from Warren Fields whose economic reality is different from agrarian – had a different orientation that the agrarian society that followed it 4,000 years later. The agrarian economic political reality had a solar orientation vs a lunar orientation (which is also prevalent in Native American culture). The same is true of the Hopi Native Americans – with beliefs distinct from native American hunter-gatherers. That of course would fit into the framework of “attention” or “evolutionary adaptive selective attention” The same is true of the Hopi Native Americans – with beliefs distinct from native American hunter-gatherers. “Beginning with the work of Alexander Stephen and Jesse Fawkes in the 1890s, scholars have come to recognize that the Hopi based both their agricultural and ceremonial calendars on observations of the rising and setting of the Sun aligned with specific natural places on the local horizon, which they call tuvoyla (markers), tingappi (announcing points), and either uyispi or naatwànpi (planting points)” (McCluskey, S.C. (2021). The Hopi Calendar and Some Archaeological Correlates of Horizon Markers. In: Boutsikas, E., McCluskey, S.C., Steele, J. (eds) Advancing Cultural Astronomy. Historical & Cultural Astronomy. Springer, Cham.) The traditional Hopi economy centred on farming and, after Spanish colonization, on herding sheep. The chief crop was corn (maize), and the Hopi also grew beans, squash, melons, and a variety of other vegetables and fruits. Men farmed and herded, in addition to building houses, performing most of the ceremonies, making moccasins, and weaving garments and blankets. Women made baskets and pottery, gardened, raised children, cared for the elderly, and were responsible for the strenuous tasks of providing their families with hand-drawn water and hand-ground cornmeal. Hopi, the westernmost group of Pueblo Indians, situated in what is now northeastern Arizona, on the edge of the Painted Desert. They speak a Northern Uto-Aztecan language. The precise origin of the Hopi is unknown, although it is thought that they and other Pueblo peoples descended from the Ancestral Pueblo (Anasazi), whom the Hopi call Hisatsinom, “Ancient People.” Archaeology has revealed that some abandoned pueblos, such as Sikyatki and Awatovi, were once occupied by Hopi people. Hopi origin traditions tell that their ancestors climbed upward through underground chambers called kivas and lived in many places before reaching their present settlements in this, the Fourth World. Britannica, T. Editors of Encyclopaedia. "Hopi." Encyclopedia Britannica, October 21, 2024. https://www.britannica.com/topic/Hopi. Stone Worship in Ancient Greece Pausanias, a Greek traveler and historian who lived in the 2nd century AD, wrote about how the ancient Greeks worshiped "rough" stones - which may refer to the cult of the god Hermes in connection with building stone piles in courtyards and at crossroads. THE HERMAE (BOUNDARY STONES) “Hermai were boundary or mile-stones, carved with the head and phallus of Hermes. They were rural markers which were also supposed to ensure the fertility of the herds and flocks and bring luck. Hermai were erected at boundaries, crossroads and in gymnasia. Pausanias, Description of Greece 2. 3. 4: "Proceeding on the direct road to Lekhaion [the port of Korinthos] we see a bronze image of a seated Hermes. By him stands a ram, for Hermes is the god who is thought most to care for and to increase flocks, as Homer puts it in the Iliad: --‘Son was he of Phorbas, the dearest of Trojans to Hermes, rich in flocks, for the god vouchsafed him wealth in abundance.’ The story told at the mysteries of the Mother [Demeter] about Hermes and the ram I know but do not relate."” Massebot: Sacred Stones in the Bible and Mideast “As among many other ancient peoples, so among the Israelites, too, sacred stones played an important cultic role. The Old Testament uses the term maṣṣēbâ (literally, an erected thing) to designate such a sacred stone, usually in the form of an uninscribed stele. Sacred stones were regarded approvingly in early Old Testament texts; later they were forbidden because of their association with idolatrous Canaanite rites. Sacred stones were used during the ceremonies of covenant ratification at Sinai (Ex 24.4). Moses erected 12 maṣṣebôt as a sign of the acceptance of Yahweh's covenant by the 12 Israelite tribes. A stone became sacred also by reason of its association with a theophany. After his vision at Bethel, Jacob took the stone on which he had slept, anointed it with oil, and set it up to commemorate his vision (Gn 28.18). When Bethel later became a popular sanctuary, anointing the stone became part of the rites celebrated there (Gn 35.14).” (https://www.encyclopedia.com/religion/encyclopedias-almanacs-transcripts-and-maps/stones-sacred-bible) Karen Armstrong observes that the Canaanites “erected” stones in fields to get divine enhancement for fertility. The ancient Hebrews had difficulty suppressing stone worship as well as worship in high places. Christianity also had a difficult time with stone worship as well. It would stand to reason that an underlying cause would be that stone worship has roots in genetic physiology. Australian Aborigines Even in their long separation from other people, the Australian Aboriginal branch of the human species, the Aborigines, worshiped stones. An anthropologist tells the story of an Aboriginal man who pointed to a standing stone and said, "That's my grandfather!" In Aboriginal creation myths, during the dream period, half-animal, half-plant deities roam the earth creating nature and becoming the intrinsic forces of the world - and most of their myths center in the dream journeys of the divine ancestor-creators. . Uluru, known as "The Rock" - a large monolithic rock outcrop of natural sandstone - is arguably the most sacred place in Aboriginal folklore. Beliefs in the presence of "spirits" in rocks, trees, and nature are widespread and almost universal. The Sicun people are among the Oglala Indians of North America who believe in protective spirits in rocks. Wakan is a _ word among the North American Dakota Indians for spiritual, sacred, and mystical things. It can be objects in nature, especially some large rocks. The spirits there are called Taku skan, Inyan and Tunkan. The stones are painted with significant colors. Another illustration from Ireland is the belief of a region of Éireann on a shapeless rock called the "Neevougi" rock which is - or was - believed to have the power - or strength - to calm the sea so that the men could go out fishing. Gobekli Tepe The oldest site is Gobekli Tepe in Asia Minor in modern Turkey, dating to 9500 BC. It is earlier than all other megalithic sites. Considering its young age, the site of Gobekli Tepe is quite large and includes at least 200 pillars in about 20 circles. The stones are huge, standing up to 20 feet tall and weighing up to 10 tons each. Some of the stone pillars are decorated with relief designs of bulls, humanoid figures and predators. It is quite surprising that there seems to be a certain geometric pattern in the layout of Gobekli Tepe - namely, an equilateral triangle. The researchers concluded that the people who built Gobekli Tepe had at least a rudimentary knowledge of geometry. The enigma of Gobekli Tepe has no traces of domesticated plants or animals discovered, or habitation for that matter, and it seems difficult to imagine a hunter-gatherer society engaging in such a massive effort to build such a massive monument, it must there are others. Gobekli Tepe: The World’s First Temple? Predating Stonehenge by 6,000 years, Turkey’s stunning Gobekli Tepe upends the conventional view of the rise of civilization Andrew Curry November 2008 The Stone Monuments – “Narrowly Defined Stone Worship” - from a certain perspective - may have been a by-product of a major consciousness development – evolution in human consciousness – and society “research… has shown that within 1,000 years of Gobekli Tepe's construction, settlers had corralled sheep, cattle and pigs. And…. geneticists found evidence of the world's oldest domesticated strains of wheat; radiocarbon dating indicates agriculture developed there around 10,500 years ago, or just five centuries after Gobekli Tepe's construction." Perhaps – in light of that major social development stone monuments – worship could be viewed as a "locus" of society building. [T]he main excavation site. In the pits, standing stones, or pillars, are arranged in circles. Beyond, on the hillside, are four other rings of partially excavated pillars. Each ring has a roughly similar layout: in the center are two large stone T-shaped pillars encircled by slightly smaller stones facing inward. The tallest pillars tower 16 feet and, Schmidt says, weigh between seven and ten tons. As we walk among them, I see that some are blank, while others are elaborately carved: foxes, lions, scorpions and vultures abound, twisting and crawling on the pillars' broad sides. Schmidt points to the great stone rings, one of them 65 feet across. "This is the first human-built holy place," he says. Schmidt, 53, asks me to imagine what the landscape would have looked like 11,000 years ago, before centuries of intensive farming and settlement turned it into the nearly featureless brown expanse it is today. Prehistoric people would have gazed upon herds of gazelle and other wild animals; gently flowing rivers, which attracted migrating geese and ducks; fruit and nut trees; and rippling fields of wild barley and wild wheat varieties such as emmer and einkorn. "This area was like a paradise," says Schmidt, a member of the German Archaeological Institute. And partly because Schmidt has found no evidence that people permanently resided on the summit of Gobekli Tepe itself, he believes this was a place of worship on an unprecedented scale—humanity's first "cathedral on a hill." My question is, Was the primary “reason” for building stone monuments to draw people together as opposed to the sole and entire purpose to worship God. Peters and Schmidt say, Gobekli Tepe's builders were on the verge of a major change in how they lived, thanks to an environment that held the raw materials for farming. "They had wild sheep, wild grains that could be domesticated—and the people with the potential to do it," Schmidt says. In fact, research at other sites in the region has shown that within 1,000 years of Gobekli Tepe's construction, settlers had corralled sheep, cattle and pigs. And, at a prehistoric village just 20 miles away, geneticists found evidence of the world's oldest domesticated strains of wheat; radiocarbon dating indicates agriculture developed there around 10,500 years ago, or just five centuries after Gobekli Tepe's construction. Question: Were the Stone Monuments – beyond “Narrowly Defined Stone Worship” - from a certain perspective – could possibly have been a by-product – not the main-line goal as it were - of a major consciousness development, an evolution in human consciousness and society. After all synchronous with the erection of the temple "research… has shown that within 1,000 years of Gobekli Tepe's construction, settlers had corralled sheep, cattle and pigs. And…geneticists found evidence of the world's oldest domesticated strains of wheat” The question, then is – in light of that major social development, then stone monuments–worship could be viewed as a "locus" of “society – consciousness building.” That is where the stone “temples” a byproduct of the primary drive to form societies. As Park and Paloutzian emphasized, “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.” Paloutzian and Park (p. 12) Stone circles in Japan It should be noted that stone circles in Japan appeared at the same time as other stone circles that were widespread and widespread in other parts of the world - England, Ireland, Germany, Spain...and so on. The article, Secrets of the Stone Circles, states that “one of the greatest mysteries that archaeologists have attempted to solve is that of the stone circles. Ceremonial stone circles first appeared in the early Jomon period, 13,000 BC - late 2,000 BC. Hundreds of stone circles and stone features have sprung up all over Japan. A stone circle from the early Jomon period was found at the Wappara site in Nagano Prefecture. It consists of long-standing stones arranged in a circle. Elaborate stone circles have been found in several places in the Chubu region from the Middle Jomon period, and archaeologists have discovered large numbers of them in Hokkaido and northern Tohoku from the Jomon period. last and final. (https://heritageofjapan.wordpress.com/just-what-was-so-amazing-about-jomon-japan/ways-of-the-jomon-world-2/did-the-jomon-have-a-calendar /secrets-of-stone-circles/) Stonehenge Stone Worship: Native American Medicine Wheels Fred Chapman observes: “Researchers have identified as many as 150 medicine wheels in Montana, South Dakota, Wyoming and the Canadian provinces of Alberta and Saskatchewan. The Bighorn Medicine Wheel is unique among features of this type. It is the best-known, and one of the largest and best preserved on the northern and northwestern Plains. It was the first medicine wheel to be mentioned in popular literature and the first to be studied by the professional scientific community. Most medicine wheels are found in southern Alberta and Saskatchewan. The oldest is the 5,500-year-old Majorville Cairn in Alberta. The Bighorn Medicine Wheel, probably less than 1,000 years old, was first studied in 1902 by the noted ethnologist S. C. Simms on behalf of the Chicago Field Museum.” The Bighorn Medicine Wheel, 2011. The rock circle is about 80 feet in diameter, with 28 'spokes' radiating from a central cairn, five cairns around the rim and a sixth slightly outside the perimeter.” Medicine Wheel/Medicine Mountain: Celebrated and Controversial Landmark Fred Chapman Wednesday, April 10, 2019 WYOHISTORY.com BHMW north 2011.jpg Imerriot Wikimedia The Bighorn Medicine Wheel, more recently re-named the Medicine Wheel on Medicine Mountain, rests at 9642 feet elevation. Ivy Merriot found that it measures similar aspects of the sky as the wheels in the UK that Alexander Thom analyzed, showing that different cultures were able to devise similar scientific instruments for similar purposes regardless of their individual cultural interpretations of the sky. Recent 2024 Discovery: An ancient mini-Stonehenge stands underwater in Grand Traverse Bay, part of Lake Michigan. Looking for shipwrecks in this area, which was a busy 19th- and 20th-century maritime trade route, Mark Holley, professor of underwater archaeology at Northwestern Michigan University, first came across a rock that he said bears a prehistoric carving of a mastodon. On further investigation, he discovered a Stonehenge-like arrangement of ancient stones. There’s an outer ring of stones, about 40 feet in diameter, and an inner ring about 20 feet in diameter, both made of local granite. They stand 40 feet below the water’s surface, and the stones are some 9,000 years old, making this one of the oldest structures ever discovered in North America. At that time, said Holley, the lake bed was dry. Stonehenge would not be erected for another 4,000 years. Holley points out that the stones are not of anything like the size of those at Stonehenge, instead ranging in size from that of a basketball to that of a compact car. There’s also a number of stones arranged in a line over one mile long. By Artnet News February 13, 2024 https://news.artnet.com/art-world/prehistoric-structure-lake-michigan-stonehenge-2432737 Jasperite Pebble: Possibly the beginning of stone tool making - stone worship It is possible that the beginnings of stone worship began with Homo sapiens, perhaps even 2 to 3 million years ago, in the species of Australopithecus africanus. The Jasperite 'Makapango' pebble was found in Africa in 1925 and is associated with the species Australopithecus africanus. What is unique about the Makapango pebble is that it was found relatively far from any possible natural source. It stands to reason that the "belief" in the value of something like a rock or a pebble because of the belief in a "living" essence or force in natural things is an inherently symbolic idea or an archetype within no conscious person since the beginning of mankind - and beyond, in fact. It seems to show and display a very creative and imaginative emotional awareness and connectedness to the world and environment. We must not forget that Einstein, Sagan Jung, Planck and other scientists extolled the virtues of imagination above rational analysis or knowledge. There are many spiritual processes here [mostly unconscious], and the Makapango Pebble is the first evidence of one of the first to emerge and evolve into human consciousness. Without this spiritual connection to the world and especially stone worship, it seems unlikely that "we" developed the stone tools upon which the human species developed and flourished. The Stone Age and the making of stone tools The Paleolithic age is, by far, the longest age in human history at around 2.5 million years - and in fact involves not only Homo-sapiens, but also 'pre-human' species. It represents most of human history, about 2.5 million years, and involves several human species. Only in the last 50,000 to 100,000 years has any significant evolution or technological development occurred. Caleb Strom said in the article The Stone Age: The First 99 Percent of Human History, "The Acheulian toolkit appears to have been the dominant cultural tradition in Eurasia and Africa for 1.9 million years to the present. about 200,000 years ago, when the evolutionary -advances in cognition turned the tide and began the next Paleolithic period. About 400,000 years ago, early humans developed techniques that led to a diversification of tool making as well as a "standardization" that involved extensive process control. Caleb Strom argues that “the This development probably represents one _ _ _ _ yet cognitive development, because _ The such detailed method of making of those stone tools require _ _ of more skill and thought _ than those _ past tradition of making of tools .... In time too of the Middle Paleolithic probably produced the first stone-tipped spears. » The central role of stone worship tool-making in the evolution of mankind is explained by Caleb Strom, when be observed he that "it was probably also during the Middle Paleolithic that humans went from scavengers to big game hunters. The tools used by early human species, such as Homo erectus, suggest that early humans were scavenged meat from carcasses left behind by carnivores. In fact, this may have been how early humans left Africa, following carnivores, such as saber-toothed cats, as they devoured those that did not carnivore slaughter ended. Middle Paleolithic weapons, such as spears, and medium-sized animal specimens found at butchery sites suggest actual hunting, possibly indicating that big game hunting began in the Middle Paleolithic. In conclusion, Caleb Strom said “Therefore our analyzes show that the evolution of the modern human brain shape was characterized by directional and gradual changes resulting in the typical globular modern human shape established sometime after about 100,000 years and perhaps before 35,000 years before our time. That is, the "final" shape and composition of the human brain was established only in recent history "at some point 100,000 years ago. In addition, some researchers theorize that human consciousness evolved in more recent history - perhaps shown by the relatively recent evolution or development of the ideal of compassion in the major religions over a period roughly within the scriptures from Deuteronomy, the development of compassion in the Upanishads , and then the ideal of compassion that arose in Jesus Christ, Buddha and Mohammed. Prehuman Stone tool Making, Fear of Snakes & the Modern Crystal Craze - Genetic Research & Sociological Evidence of Unconscious Symbolism Tim Spector, in the article What Twins Reveal About the Science of Faith (Popular Science, August 8, 2013) states, "They [researchers] have estimated the heritability of spirituality at about 40 to 50 percent, which is quite high if considering how hard things like that are to measure. Other US studies using more detailed questions in larger numbers have found similar or stronger genetic influences. The This study reveals our variable but inherent sense of spirituality, which affects how we see the world, ourselves, and the universe. It is independent of our formal religious beliefs and practices and, strangely, more independent of family influence. » Furthermore, Gilbert Todd Vance, in an article, Genetics of Religiosity , states that, "Although it may seem at first glance that religiosity is not influenced by genes, studies have shown that genetic effects contribute to individual differences in a wide range of range of traits and behaviors, including social attitudes, personality, professional interests, IQ, and religiosity. Genetic perspective of stone tool making – and unconscious symbolism underlying the modern crystal craze Hannah Devlin observes, “The discovery of stone tools dating back nearly 3m years has raised questions about which hominin species was behind the ancient technology. The artefacts, found at a site in Kenya, are thought to be the oldest known example of a specific set of stone tools used for butchery and pounding plant material. The emergence of the so-called Oldowan toolkit is viewed as a milestone in human evolution and was assumed to be an innovation of our ancestors. However, the latest excavation revealed a pair of massive molars belonging to Paranthropus, a muscular-jawed hominin on a side branch of our evolutionary tree, alongside the tools.” Hannah Devlin Science correspondent, Discovery of 3m-year-old stone tools sparks prehistoric whodunnit, Guardian.com Infants have an innate fear of snakes and spiders. John Virata observes, “The researchers tested 48 babies, each six months in age, and analyzed how they reacted to images that the researchers thought would scare them. The babies were placed on their parents’ laps, with their parents wearing opaque glasses that prevented them from seeing the images shown to the babies, images of snakes and spiders on white backgrounds. When the babies were shown images of spiders and snakes, they constantly reacted with larger pupils, a much different reaction when they were shown images of flowers and fish. Humans have a built-in fear of snakes, according to babies view of photos depicting the reptiles. The reactions, the researchers say, suggests that humans are born with an innate fear of snakes and spiders. Could Fear Of Snakes Be Genetic? Study Says Yes, John Virata October 27, 2017 3:55 pm Reptiles magazine.com Ancient Pendants and Amulets It is possible that the roots of the modern "crystal craze" lie in the genetic principles of stone worship dating back 2-3 million years ago to the Jasperite pebble "Makapgo" - found far from any possible natural resource for this particular type. of stone - which appears to be connected to the prehuman species Australopithecus africanus. The first production of stone tools - developed about 2.5 million years ago by the species Homo habilis - which preceded Homo sapiens. The beginning of the Stone Age began with the most basic stone tools made by early humans. The Oldowan tool industry is the oldest known stone tool industry. These Oldowan toolkits are simple but include hammers, stone cores, and sharp stone flakes. Amy Chavez, in her article On the Worship of Rock and the Shinto Gods, interviewed Man-chan, a Shinto priest, who is "84 years old and considered the person most in contact with the Shinto spirits (we), in our island”. Chavez said that “the people could offer their prayers and the stone served as a vehicle of communication between the people and us. Nowadays, however, buildings are being built to dedicate Shinto shrines...... The special stones actually contain kami spirits. These stones should receive the rays of the rising and setting sun. These sacred stones contain spiritual energy. Their power can last forever, as long as the area is well maintained and clean. You can tell if a stone has kami or not by holding it in your hand to feel its energy. Women are said to be particularly sensitive to this energy. Yes! The folkloric "sensitivity" of women is consistent with modern research that women are, in fact, more receptive to spirituality than men and attend church “more” than men. The belief that rocks and stones contain energy is of course widespread throughout the world. For example, the Dakota Indians of North America believe that spiritual energy resides in nature and the earth and especially in certain large stones painted with significant colors. The spirits in rocks and stones are called Taku skan skan, Inyan and Tunkan. The Sicun tribe of the Oglala Indians of North America, believed that protective spirits resided in rocks. I should point out that emotional interest in stones is an evolutionary adaptive trait in that interest in stones clearly played a role in the development of stone tools during human evolution. In fact, one has to think of an instinctive drive by the very fact that the evolution of tool making actually took place. In the early Old Testament, stones were used as memorials to God in worship. Bethel is where Jacob commemorated his vision by building a standing stone (as is widely practiced in Palestine) In the Exodus, Moses built twelve pillars in thanksgiving and remembrance to God. Gilgal is where Joshua commemorated the Israelites' miraculous entry into the Promised Land by placing memorial stones or standing stones when the Israelites crossed the river. Additionally, Samuel built an Ebenezer stone after God stopped the Philistine invasion. But in Jeremiah's time, when the Jewish leaders directly opposed the Canaanite cult of stone worship that built pillars (a practice that spread throughout the world), stone worship was deliberately suppressed to prevent the Jews from their traditional, exclusive, YWYH. -only worship. There are also specific and explicit prohibitions in the Quran forbidding the worship of stones. Initially, the Jewish amulet called the Hand of Miriam (Miriam was the sister of Moses and she was considered a prophetess in her own right) which is very similar to the Muslim variant called the Hand of Fatimah was very popular. Today, this seems to be a controversial issue in Muslim beliefs - partly due to the number of recent articles about gemstones (rings and pendants) in the last few years, it is a "hot topic". Nouri Sardar, in his article in 2018, Wearing Rings and Gemstones in Islam: Philosophy and Benefits, said that “Gemstones have a special place in Islam. An example of this is Al -Hajar Al- Aswad, the black stone, located next to Trembling and wanting Muslims kiss and touch. He went on to say that "Some believe that gemstones have the power to heal illness, both physical and metaphysical. The finger is a direct link to the heart, and according to some experts in mysticism and the scientific properties of gemstones, it is the gemstone energy that transfers from the stone to the body. He said that "In Shia literature, there are many hadiths about the benefits of gemstones, including the aqeeq. – which is the jewel of the ring that "the hadith mentioned earlier [in the article] by Anas ibn Malik proves that the Holy Prophet truly wore" . Imam Ali Al-Ridha is an important source cited by the author. As I mentioned earlier, the issue seems to be very controversial due to the number of articles on the subject, and beliefs tend to differ between regions and sects. Technical Science - Yes, stones and rockz vibrate - live energy! Technically, science has proven the crystal believers right, because in all reality, there really is "energy" in crystals. In other words, "the vibrational movement of an atom in a crystal spreads to neighboring atoms, leading to a wave of propagation of vibrations throughout the crystal. How the natural vibrations of This voice in the crystal structure determines the fundamental properties of the material. For example, these vibrations determine how far heat and electrons can travel through the material and how the material interacts with light. Benjamin Radford, in the article "Why is quartz used in watches?" [ “Why used Quartz in Watches?”] (Live Science Contributor, February 21, 2013) states that “Some materials, such as certain ceramics and quartz crystals, can generate electricity when subjected to mechanical stress. The ability to convert voltage to and from mechanical stress is called piezoelectricity. Quartz crystals maintain a precise frequency standard, which helps regulate the movement of a watch or clock, thus making timepieces highly accurate. Quartz is also used in radios, microprocessors and many other technological and industrial applications. Keeping crystal beliefs in perspective, this is more of a "consciousness" than an instinctive belief, so to speak. Reading materialistic analyzes of ancient spiritual and religious beliefs, it is apparent that most spiritual beliefs are completely out of context. The context in/from 10,000 BC was that "nature" was the entire environment for humans, thus making the relationship and interaction with nature (the environment) a priority and important aspect of human life. It is through spirituality that the human species engages - and confronts - the environment. Nature awareness is an evolutionary adaptive trait. In addition to this, processes involving "imagination" have become important and critical to any awareness or understanding of nature. Madeleine Thomas notes that "according to some experts, the younger generation chooses spiritual practices like crystal healing because it allows them to combine elements from many religions and ancient traditions into an individual spiritual practice." That dovetails with what Cusack observes - that there is a democratization of spirituality underway (for better or worse). He goes on to say that "although crystals first became popular in the 1970s, the new consumers targeted by crystal suppliers are in their twenties and thirties...And they reach a trendy, urban clientele. and diverse as well as young celebrities like Kylie Jenner, Katy Perry and Miranda Kerr. The Scale of Fandom: Star Wars and Harry Potter: Evidence of a genetic predisposition for the idea or symbolism of “spirit” is easy to find and plentiful in abundance. For instance, “May the Force be with you!” has become a cultural Icon. As Wikipedia observes, “Star Wars references are deeply embedded in popular culture” In the article The Fandom Menace, Tom Morris observes that “With a total value of over $68 billion, “Star Wars” is the fifth-highest grossing media franchise of all time.” Morris goes on to say that “At the beginning of 2017, Star Wars fans accounted for over 1 in 3 internet users. But into the second half of 2019, this figure has fallen to just over 1 in 4.” What is fascinating is that “Star Wars has the rare advantage of being a popular franchise, with cross-generational appeal” in that, roughly between 23 to 26% of internet users from generation Z, generation X, Millennials, and Boomers. Another intriguing fact is that “2 in 3 Star Wars fans agree the internet makes them feel closer to people.” (The Fandom Menace: Profiling Star Wars’ Influential Fanbase Tom Morris Tom’s an Insights Analyst & Writer at GWI). The Star Wars Influence on Culture is remarkably extensive – especially for a fiction book. Rather incredibly, honest to God, real religions have emerged based on Star Wars and who believe in a Life-Force that "surrounds us... penetrates us" and "binds the galaxy together" – just as Obi Wan Kenobi explained in the movie. The “Jedi” are a real organized religion in some countries. Throughout the world many people answer census questions and list their religion as Jedi knights with England, Australia and New Zealand getting surprisingly high responses as Jedi Knights. Wikipedia states the fact that “A real-life religion based on Star Wars called Jediism follows a modified version of the Jedi Code, and they believe in the concept of The Force as an energy field of all living things, which "surrounds us... penetrates us" and "binds the galaxy together", as is depicted within Star Wars movies, although without the fictional elements such as telekinesis. Scale of the popularity and influence of Harry Potter and Star Wars culture YouGov's latest research shows that nearly two thirds of Americans (62%) say that they like Star Wars. Men (73%) are more likely than women (51%), however, to say that they like Star Wars. Women (39%) are also nearly twice as likely as men (23%) to say that they have never watched a Star Wars movie. 69% of Americans have, however, watched a Star Wars film. When you first saw a Star Wars film depends a lot on how old you are, as younger Americans are unsurprisingly a lot more likely to have first seen the movies when they were kids. Overall, however, 35% of Americans first saw a Star Wars when they were a child and 34% first saw a Star Wars when they were already an adult. (Star Wars more popular with men than women, You Gov, Peter Moore) It is interesting that polls indicate that North America has the largest fan base proportionately with over 1 in 3 internet users identifying themselves as Star Wars fans. Thus, it would seem an inevitable conclusion that in light of the widespread popularity of Star Wars and Harry Potter that this could not happen without spiritual symbolism as well as the symbolic “spirit as life force” archetype in the unconscious. The important characteristic of symbols – on which there is a consensus between William James, Carl Jung, and Viktor Frankl. Donald Kalsched views archetypes: "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. For perspective I would add that the idea of "spirit" as energy and force is very real, especially in light of a collective consciousness. That being said, 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) The energy set in motion via unconscious symbolism takes many forms: compassion, idealism, music, and so on. In fact, Catherine Hall, in her article, ‘Reading and [w]rocking’: Morality and musical creativity in the Harry Potter fandom, observes, “Wizard rock, often stylized in written form as ‘wrock’, creatively engages with and augments the content world of Harry Potter through musically and lyrically diverse performances. Fan studies centred on Harry Potter have often discussed the application of fictional heroism to real-world issues, and wizard rock musicians are frequently cited as fandom activists. However, there is little analysis of the music, lyrics and performances of wizard rock as it relates to the moral messages of the series……… wizard rock community’s application of fictional heroism through music, lyrics and performance encourages fellow Harry Potter fans to embrace heroic qualities in the real world.” (CATHERINE HALL Florida State University ‘Reading and [w]rocking’: Morality and musical creativity in the Harry Potter fandom; Journal of Fandom Studies Volume 4 Number 2 © 2016 Intellect Ltd Article. English language. doi: 10.1386/jfs.4.2.193) Cusack also observes that there is a democratization of spirituality underway (for better or worse). The Star Wars Influence on Culture is remarkably extensive – especially for a fiction book. Rather incredibly, real religions have emerged based on Star Wars and who believe in a Life-Force that "surrounds us... penetrates us" and "binds the galaxy together" – just as Obi Wan Kenobi explained in the movie. The “Jedi” are a real organized religion in some countries. Throughout the world many people answer census questions and list their religion as Jedi knights with England, Australia and New Zealand getting surprisingly high responses as Jedi Knights. Wikipedia states the fact that “A real-life religion based on Star Wars called Jediism follows a modified version of the Jedi Code, and they believe in the concept of The Force as an energy field of all living things, which "surrounds us... penetrates us" and "binds the galaxy together", as is depicted within Star Wars movies, although without the fictional elements such as telekinesis. The modern-day craze for crystals, the stone instinct & prehistoric stones modern crystal craze "Jessie Oatman was suffering from a breakup - she thought she had just lost her loved one - when she first decided to try healing crystals. The 34-year-old's heart felt stuck, she said, as if shattered into a hundred thousand pieces. His shoulders began to collapse from what he believed to be a heavy burden of heartache. And so Oatman's friend, who was studying shamanism at the time, placed a series of stones on his chakras, a chain of seven linear energy portals. The vibrations and healing properties of crystals, some say, help rid the chakras of lingering negative energy and realign the body and mind. Friend is placed a piece of pale pink rose quartz, the " stone of love ", which is believed to open and soothe the suffering heart, in Oatman's chest. The experience was transformative. "I was able to move some of the blocked energy that was there," Oatman said. "I remember the weight which was once in my heart raised with real focus on the heart chakra, using this rose quartz." Oatman has been married since her first chakra cleansing, and rose quartz remains her favorite crystal. WHY YOUTHS ARE STRENGTHENED BY HEALING CRYSTALS BY HEALING CRYSTALS. Of course, most psychologists tend to view mystical crystal healings with some skepticism, perhaps seeing the cure as an illustration of the placebo effect at best. However, some influences should be considered. First, as William James and Carl Jung observed, emotions stimulate symbols or “abstractions” as William James called them, especially religious and spiritual beliefs. Ancient stone worship dates from the Mesolithic Age to the Bronze Age and is widespread throughout the world on all continents, and involves literally tons and tons of evidence that stone cult beliefs are true. Additionally, talismans, a particular form of stone worship, first appeared as burials in Neanderthal and other prehistoric burials. The Badarian culture dates back to perhaps 5000 BC. AD and provides the first direct evidence of agriculture in Upper Egypt, which often used amulets as grave goods. Madeleine Thomas notes that "according to some experts, the younger generation chooses spiritual practices like crystal healing because it allows them to combine elements from many religions and ancient traditions into an individual spiritual practice." He goes on to say that "although crystals first became popular in the 1970s, the new consumers targeted by crystal suppliers are in their twenties and thirties...And they reach a trendy, urban clientele. and diverse as well as young celebrities like Kylie Jenner, Katy Perry and Miranda Kerr. In 2016, Crystal Matrix boutique owner in Los Angeles, Patricia Bankins, said that her dominant demographic is now "a lot of young people" (WHY ARE YOUNG PEOPLE SO HEALING CRYSTALS? MADELEINE THOMAS / MADELEINE THOMAS MISE UPDATED: JUNE 14, 2017). Aaron Earls says "When many Americans need spiritual help, they go to church. Or look up at the mountains. Or pick up some crystals. Four in 10 Americans (42 percent) believe that spiritual that power lies in physical objects like mountains, trees, and crystals, according to a new study of American religion from Pew Research. A similar number (41 percent) believe in psychics. A third (33 percent) believe in reincarnation, while 29 percent believe in astrology." (AMERICANS BELIEVE IN GOD, BUT ALSO IN PSYCHIC AND CRYSTALS - August 31, 2018) This renewed interest in crystals and talismans may be genetic remnants or vestiges of Stone Worship prevalent throughout world at different levels from the Mesolithic period to the Bronze Age. Tess McClure notes that “five years ago, crystals weren't a big deal. Now, fueled by a lucrative combination of social media-friendly aesthetics, cosmic spirituality, and the seemingly unstoppable wellness juggernaut, they've gone from a quaint oddity associated with patchouli and "crushed velvet" [ crushed velvet], to a global consumer phenomenon ………. Believers say the crystals conduct ambient energy – like miniature telephone towers that pick-up signals and route them to the user – thus rebalancing malignant energies, healing in body and mind. First popularized in the West in the 1970s, the recent revival of crystal healing has coincided with a growing interest in alternative spirituality and healing practices. According to data from the Pew Research Center, more than 60% of American adults have at least one "new age" belief, such as trust in astrology or the power of psychics, and 42% believe that spiritual energy can be localized in the physical. things like crystals (article: Demand for 'healing' crystals is surging – but many are mined in deadly conditions in one of the world's poorest countries. And there is little evidence that this billion-dollar industry is being cleaned up its action. Demand for 'healing' crystals is on the rise - but many are mined under deadly conditions in one of the world's poorest countries. And there is little evidence that this billion-dollar industry is "cleansing its action.") Footnotes American Institute of Physics. "A better way to control crystal vibrations: By introducing impurities into a material, researchers can control the speed and frequency of phonons, potentially leading to more energy-efficient devices" ScienceDaily, 21 May 2018. [American Institute of Physics. "A better way to control crystal vibrations: By introducing impurities into a material, researchers can control the speed and frequency of phonons, potentially leading to more energy-efficient devices" ScienceDaily, May 21, 2018.] < www.sciencedaily.com/ releases/2018/05/180521154243.htm>. Prehuman stone tool making, Philippine “thunderstones, and Gobekli Tepe Prehuman stone tool making Excerpt from article: An earlier origin for stone tool making: implications for cognitive evolution and the transition to Homo Jason E. Lewis and Sonia Harmand “The discovery of knapped stone artefacts dating to 3.3 Ma at the site of LOM3 on the western side of Lake Turkana in northern Kenya has fundamentally changed our understanding of early hominin evolution and the development of technological behaviour in our lineage. In addition to pushing back the beginning of the known archaeological record by 700 000 years, it places the origins of stone knapping half a million years before the earliest known fossil evidence of the genus Homo [39], and marks the first time a new industry of the Earlier Stone Age has been proposed in over 80 years [40]. Stone tool making might no longer be considered characteristic only of Homo. It could now also be attributed to earlier hominins like Australopithecus or Kenyanthropus, having developed from pre-existing stone manipulation and tool-use behaviours of our primate ancestors…. Instead of the conventional narrative described above, evidence is quickly amassing that stone tool-making behaviours are not necessarily limited to Homo; cranial, post-cranial and behavioral diversity in early Homo is much wider than previously thought, emerging from similarly high diversity in Pliocene genera and earlier than previously thought; and these evolutionary changes may not have been directly related to living in savannah grassland environments.” The stone tool making evolutionary adaptive “trait” would be very relevant to “Stone Worship” – especially in light of the deeply embedded instinct related to stone tool making – which is now believed to have originated in prehuman species - as long ago as 3.3 million years ago. It would stand to reason then that the “attention to stone” (archetype) would be built into the human unconscious and is, in that sense – functional. The conclusion that neuroscientists come to is that emotions are a prerequisite of morality - as it were - though it is incredibly complex with myriad interconnections. The same would be true of spiritual (and religious beliefs). The materialist generalization that "All spirituality is unreal" and beliefs in the supernatural are "completely superstitious nonsense" is false and distorts the "Truth" horrifically. Lastly, I should re-emphasize that an inescapable conclusion would be that the materialist view that “All spirituality is unreal” or that transcendental spirituality is automatically and necessarily completely and totally “superstitious nonsense” is false – and horrifically biased and unscientific. It would blatantly self-evident that a spiritual-religious motivation existed in order for the worldwide stone megalith structure to have been constructed. But that is repressed in mainstream social science literature. Philippine thunderstones As a point of information, in my research – while I found no stone megaliths in the Philippines, I did stumble across “thunderstones!” in “prehistoric” Philippine culture. “In particular, ancient edge-ground artefacts are widely classified as teeth of the lightning (or thunder) by rural people in Indonesia and the Philippines, and valued for their perceived mystical properties. Such beliefs are strikingly similar to historically known conceptions of stone implements, in particular axes (i.e. thunderstones or thunderbolts), elsewhere in the world, especially in folk traditions of Europe. I consider how these apparently highly arbitrary connections between empirically unrelated phenomena could have arisen among widely separated, and culturally and linguistically unrelated people in our region and further afield. Natural phenomena are identified that can potentially account for the recurring link between these empirical categories” Lightning teeth and Ponari sweat: Folk theories and magical uses of prehistoric stone axes (and adzes) in Island Southeast Asia and the origin of thunderstone beliefs Adam Brumm. Commentary and Reflections Carl Jung, William James, and modern psychologist Eric Klinger all agreed and reached a consensus conclusion that an important function of emotions is to "direct [the] attention" of the mind to important tasks. Eric Klinger suggests that a "primary function of many emotions is to direct attention to stimuli associated with concerns" (p.42). In addition to being important for attention, emotions are also very important to memory functions. Eric Klinger emphasizes the importance and central role of emotions in motivation: "Emotions are related to the search for purpose, goal and meaning in at least two main ways. First, it constitutes the highest system It the basis of value, which in Turn identifies the "things" that people strive to do what they ought to do, and is the internal code for experiencing the pursuit. goals as good or bad. Second, it is closely related to cognitive processing—for example, attention, recall, thought content, and dream content—and may be necessary to notice and rapidly process events around us and within us. duty, it is mutual referred to the inner experience _ of people and their interpretations of the world in their around " (Quest p. 34). Decades ago, Carl Jung said that "an idea must evoke a response from the emotions, by which I mean an unconscious preparation which, by its very nature, comes from the deeper level quite beyond the reach of consciousness." (Collected Works 8, 642). That is, if a person has absolutely no "feelings" or emotions about something, that person will completely ignore the thing or being. Solomon underlined this specific point when he clearly said: “It is because we are touched, because we feel, that life has meaning. The passionate life, and not the impartial life of pure reason, is the meaningful life” (p. ix passions). William James, the father of American psychology, in his classic work first published in 1902, "The Varieties of Religious Experience ", which is an analysis of people's spiritual and religious experiences, concludes that spiritual and religious experiences create a "sense of reality. In his chapter entitled " The Reality of the Unseen / La réel de l'invisible", James points out that the emotional energy and power associated with "abstractions" - or symbols - are essential in shaping and creating in the human mind. of reality. William James said, "The complete determination of our mind by abstractions is one of the fundamental facts of our human constitution. By polarizing and magnetizing ourselves like them, we turn to them and from them, we seek them, we touch them, we hate them, we bless them, as if they were so many concrete beings. And they are beings, beings as real in the realm they live in as things that change the senses in the realm of space. Speaking of the abstractions involved in imagination, William James, speaking of symbolism in the field of imagination, observed that "they determine our essential attitudes as precisely as the essential attitudes of lovers are determined by the senses. " everything is haunted, by other creatures in the world" (p. 48). Understanding the functioning of spiritual beliefs, perhaps, in terms of what might be described as an overly emotional focus and attentional function in the context of William James's comments on symbols or "abstractions" that charged with 'emotion. In the context of stone worship, it therefore seems obvious that the origins and beginnings of stone worship and megaliths are probably the result of the manufacture of stone tools and weapons made by our ancestors in ancient times. An inference from the archaeological history of tool development is that the development and evolution of tool making is related to the evolution of homo sapiens and the development of human society - and perhaps even involved the evolution of the brain of man because there seem to be indications. of higher cognition sometimes. It seems possible - if not likely - that the powerful feelings of spiritual beliefs are biologically supercharged man, possibly promoting the next development of brain size. Thus, the ability to make tools, born of an interest in stones probably begins even with the Makapango pebble 2 or 3 million years ago. So, then it follows that the "spiritual worship of stones" - focusing man's attention on stones - is also really important to the evolution of humans. Further Thought on the Origin and Core of Mind: Power and the Missing Link In researching spiritual and religious beliefs, it seems obvious to me that the best analysis has been done by Carl Jung, William James and Viktor Frankl, as well as Emile Durkheim. In fact, there is a Synthesis-Consensus among them that "mind" [spiritual processes] creates meaning [and direction], and a sense of truth. As Emile Durkheim, one of the founding fathers of sociology, points out - especially in the first tribes and human societies, spiritual and religious beliefs have an important role and role in the creation of laws, norms, rituals, morality - as well as the latter. in society itself. That is, religions and spiritual beliefs, throughout human history, have created entire societies - totem societies such as the totem societies of the Australian Aborigines or the totem societies of Native American tribal societies, to in the "Temple-Economy" society of the ancient Sumerians. , that the need for irrigation in their agriculture required a centralized organization. While psychologists seem to be unaware of the existence of a basic "drive" to develop and evolve of the socio- religious structure-society, apparently It is obvious , in the light of the history of the time, that such a drive must exist and, moreover , that this basic and fundamental drive is related and connected to spiritual and religious beliefs [and unconscious processes]. That said, Viktor Frankl, included his doctrine of a "will in meaning", particularly noting that his concept of "will" parallels in some ways the idea of "drive". Gould said, in his book on Frankl, which Frankl says: "What I call 'will to sense' should even be regarded as 'primary concern of man' (47) ...I speak of a will to sense in order to avoid a misinterpretation. of the concept in terms of a drive to meaning...will cannot be desired, commanded or ordained. One cannot will to will. And if the will to meaning must be evoked, meaning itself must be explained " (Frankl, Gould). Frankl, in this statement, clearly recognizes the "will in meaning" as "man's primary concern" and, in this sense, also recognizes the will in meaning as a powerful mover - and specifically defined by Frankl the " Will " as an irreducible, self- contained substance - apparently endowed with creation or the creator. As such, it can be understood as an independent, self-contained will or drive that is a central or "primary" concern of human consciousness. It is interesting, and useful for perspective, that there seems to be a similar understanding of the will in Christian theology. At Baker's evangelical Dictionary of Bible Theology - M. William Ury, remarks that "The created image of God carries with its wonderful responsibility and glory. This includes the ability to make significant moral choices (Genesis 1:26-27; 2:16-17). By grace, the freedom to exercise the created will as a moral agent is one of the main biblical distinctions between humans and the rest of the created order. God's sovereignty deepens in a radically personal way when creation reaches its zenith with people possessing wills who can choose to obey or disobey, to love or not to love. True sovereignty is not arbitrary or coercive, it allows other wills to operate. In this case, it seems that the potential "God" has some influence on human free will. Proverbs 16:9 says, “The heart of man makes his way, but the Lord makes his way. I must admit that Mr. Ury's article, read in its entirety, is quite complex and somewhat overwhelming. Christ may have summed it up well when he said, "If anyone desires to do the will of God, he will know whether the teaching is from God or whether I am speaking on my own authority" (John 7:17 ESV). This seems like a paradox, so in my view it goes back to Christ's statement of "Spirit and Truth!" – perhaps an important issue in Frankl's 'Will to Meaning ' because the ' meaning -guidance' is the beginning of Truth, and, as such, the central archetype of 'meaning-guidance'. 'Spirit' found almost universally in the cultures of the world is 'spirit' as 'Life Force'. 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 (between academia.edu, LinkedIn and FB science groups (before I stopped posting on FB) is peer reviewed - and then some 1. Dr. Paul Wong, Professor Emeritus of Trent University edited two large volumes of The Human Quest for Meaning 2. Dr. Harold Koenig, a medical doctor-psychiatrist, a well published and very well-known author and researcher stated about this article: "Charlie – makes perfect sense to me, 3. Dr. Stephen Farra: Columbia International University Emeritus "Definist Fallacy (leading to a closed Materialism) is spiritual poison, and has hurt us all 4. Stefan Schindler, an award-winning author, and retired psychology-philosophy professor 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 Paypal Donation Button Below