Historical Synergies from Sumerian Temple Economy & Arctic Hunter Gatherer beliefs in animal spirits to Modern Materialist "no psychology of groups" -Rappaport, Nietzsche & Mannheim

Charles E Peck Jr • Nov 19, 2022

"Nature never deceives us, it is we who deceive ourselves." Jean Jacque Rousseau

Every man is a creature of the age in which he lives and few are able to raise themselves above the ideas of the time. - Voltaire (Mannheim's argument in short) 


Historical Synergies from Sumerian Temple Economy and Arctic Hunter gatherer beliefs in animal spirits to Modern Materialism -Synergies between Political-Economic and Religious structures with Rappaport & Mannheim

Historical Synergy: 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. 

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 and Australian Aborigines - Hunter-Gatherer Worldviews in Terms of a Harmonious-Cooperative Embracing Nature  
4. Ancient Greek Religion and the the Hierarchy of gods as a patriarchal bickering family - a reflection of the political reality from ancient Greek Mycenaean times 
5. Modern Academic Materialism: the economic-political reality of the enlightenment - social contract and 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" 
 
 

Introduction: 

 "Few if any societies break the world into the more or less distinct systems distinguished by Western science. Not all of them, surely, distinguish environmental form social relations. Among the Maring (Polynesian people in the Papua New Guinea Highlands), it is clear ecological, political, and social relations (most notably the relations between the sexes) are not separately conceived and their regulation proceeds in terms of integrated set of an integrated set of understandings and principles. Moreover, these understandings and principles, which in the Maring view, account for the structure and state of the world and invest the world and actions in it with meaning, are not confined to the particular material and social regulations regulated. They include as well metaphysical abstractions of great generality. (p. 116 Ecology, Meaning and Religion, Roy Rappaport, North Atlantic Books, 1979) 

Rappaport’s statement above reflects what Mannheim argued - that there was a synergy between economic-political structure and social -religious structure. Mullins observes “Nevertheless, with these few exceptions, Mannheim holds that historical and political thought is determined by the socio-historical location of the thinker and the political aspirations and material ambitions of the group or groups to which he belongs. Such thought is inherently value-laden, one-sided, distorted, and therefore false. In short, all systems of historical-social-political thought are ideologies. (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)

Friedrich Nietzsche, in the essay On Truth and Lie in an Extra-Moral Sense (1873), argued that "social convention" to a large degree influenced science and distorted true or absolute objectivity. Friedrich Nietzsche stated, "We still do not know where the urge for truth comes from; for as yet we have heard only of the obligation imposed by society that it should exist: to be truthful means using the customary metaphors—in moral terms: the obligation to lie according to a fixed convention, to lie herd-like in a style obligatory for all. . .." I should briefly note that both Einstein and Hume observed - for the record that right and wrong lay outside reason and rational analysis so supporting Nietzsche's argument about Truth. Damasio remarked that he was skeptical of the capability of neuroscience to precisely determine the true facts about human consciousness. Before Nietzsche and Mannheim there was Voltaire who said the same thing except in a different context: "Every man is a creature of the age in which he lives and few are able to raise themselves above the ideas of the time! Then there was Jean-Jacque Rousseau "Nature never deceives us, it is we who deceive ourselves."

 The iconic sociologist Robert Bellah (1970b) confirms Mannheim's Law in that it applies to academic modes of thought especially in context of the materialist Doctrine in a: “There is no other sphere of human culture which is excluded from sympathetic academic consideration on its own terms on the grounds that such a study endangers science, reason, logic, and the whole heritage of the Enlightenment” (p.133).” (p.36) So, tat Academic Materialism, especially, in that it deviates from scientific materialism, is explicitly an ideology in Mannheim's definition in that materialist academics are "unable to see particular facts that would undermine their conception of the world!"

For perspective: A small diversion into the concept of "community" might be help shed some light. Stephen Schindler - an award-winning scholar whose strength is Buddhism observe that “We are human only insofar as we are part of a human community. Aristotle says man is zo-on politicon -- a social animal. Buddhism agrees. Insofar as emptiness names interbeing (pratity-samutpada = dependent origination, or co-originating arising), we are all interconnected, interdependent, inter-penetrating. Accordingly, the two wings of Buddhism are wisdom and compassion. Wisdom as compassion recognizes universal brother-sisterhood. Hence Buddhism cares as much about community as it does enlightenment. And that means caring about peace and justice. The Judeo-Christian equivalent is agape. I define a bodhisattva as committed to learning and service. I define service as kindness, creativity, and compassion. One can even say, as I often do, that compassion is the path to enlightenment, and the fruit of enlightenment. The social function of the sangha is to turn humanity as a whole into a collective sangha. The Judeo-Christian equivalent is The Peaceable Kingdom on Earth. And that, my friend, universalizes and enhances the opportunity for the enlightenment adventure.

Mannheim's Argument that there are relationships and synergy - between social and religious structures is evident in ancient history. 

1. Sumerian Palace-Temple Centralized Economic-Political Structure 

Ancient Sumerian Religion 

Sumer is the earliest known civilization in the historical region of southern Mesopotamia (south-central Iraq), emerging during the Chalcolithic and early Bronze Ages between the sixth and fifth millennium BC. It is one of the cradles of civilization in the world, along with ancient Egypt, Elam, the Caral-Supe civilization, Olmecs, the Indus Valley civilization, and ancient China. Living along the valleys of the Tigris and Euphrates rivers, Sumerian farmers grew an abundance of grain and other crops, the surplus from which enabled them to form urban settlements. Proto-writing dates back before 3000 BC. The earliest texts come from the cities of Uruk and Jemdet Nasr, and date to between c. 3500 and c. 3000 BC. ............ The Sumerians adopted an agricultural lifestyle perhaps as early as c. 5000–4500 BC. The region demonstrated a number of core agricultural techniques, including organized irrigation, large-scale intensive cultivation of land, monocropping involving the use of plough agriculture, and the use of an agricultural specialized labor force under bureaucratic control. The necessity to manage temple accounts with this organization led to the development of writing (c. 3500 BC). (Wikipedia: "Sumer") 

Hopefully that preface will provide a bit of perspective One can often learn from extremes, and the situation with the Sumerian Religion and Temple Economy is a rather striking example, so I feel that I should start with that. Synergy between religious beliefs, the environment and social-political structure is readily apparent in the Sumerian religion-environment. Sumerian religion which emerged as the first literate civilization in Mesopotamia, was essentially theocratic governments until the arrival of kings-lugals - which created a hybrid social-political structure. The Sumerians created a palace-economy with a centralized over-ruling organization which controlled crop production and distribution of some goods. A centralized government was necessary because the Sumerians subsisted on crops which required centralized irrigation systems. The priesthood resided full-time in temple complexes, and administered matters of state especially the complicated and very substantial irrigation needs and processes necessary for the civilization's survival. 

Cuneiform, or wedge shaped, started as pictures but later turned into symbols, and you combine them to make words or names. Pictographs which first emerged roughly around 3500 B.C. that were lists or ledgers of commodities identified by pictures of the objects, and appeared to be matched with numerals and personal names. Most of the cuneiform records refer to the issues: How much grain was produced last year; How much livestock and of what kind they had last year; How much a share of grain was given; How much grain was offered to the gods. As cuneiform developed and evolved the capability for communicating the basic concepts-ideas of their social, religious, and political culture developed. In general, the Sumerians regarded their gods and goddesses as having the duty and responsibility for creating and managing order - including all social or natural order. A pivotal belief was the belief that man was created to serve the gods - which it perfectly with their religious-social order and structure.

2. Prehistoric Artic Hunter-Gatherer Synergy of Beliefs in Animal Spirits w/ Economic-Political Realities 

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 as being “human relationships with the natural world” is the pivotal issue. Essentially, Erica Hill defines spiritual beliefs in this context human relationships with the environment, and the emphasis is on the “human relationships” – in contrast to relationships with the “divine.” 

The social function of the sangha is to turn humanity as a whole into a collective sangha. The Judeo-Christian equivalent is The Peaceable Kingdom on Earth. And that, my friend, universalizes and enhances the opportunity for the enlightenment adventure. Buddha’s Dharma shows The Way, because the Dharma itself (like the Tao, says Lao Tzu) gently pulls us in that direction (while karma carries the big stick, because humans are stubborn, and often need the karmic jolt).

In light of that it might be easier to understand 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, in the social “media” or social structure as well. In that, that Religions since need to envelop or include entire communities and societies that necessarily requires spiritual and religious beliefs to fulfill a large number of different functions in order to create and maintain a community. I must confess that my impression is that at this particular moment in time the pendulum focusing on the supernatural and transcendental – which some only too often view as otherworldly - has swung too far and people have lost touch with some the origins and roots of spirituality. As such, the spiritual beliefs were, focused and primarily related to “human relationships – and far from being. As Erica Hill emphatically states, “Their thoughts and actions established and maintained relationships with prey animals and may be more productively conceptualized as dynamic social behaviours embedded within the context of daily life than as privileged ritual acts.”

In summarizing the extensive rituals, rules, and taboos involved in the spiritual beliefs in animal spirits 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.”

So, an inescapable conclusion would appear to be that there is indeed a distinct "synergy" between the economic-political reality of animals as a food source and spiritual beliefs which were intrinsic to daily action and behaviors in rituals and ways of thinking or modes of thought and mindsets in a Mannheim-ian context. .  

3. Totemic Societies: Native Americans and Australian Aborigines
Hunter-Gatherer Worldviews in Terms of a Harmonious-Cooperative Embracing Nature  

Australian Aborigines 
To realize the factual reality of Emile Durkheim's argument that spiritual and religious beliefs are pivotal in shaping and building societies and human culture, early human societies-tribes. Among 'traditional-primitive' tribes such as Native American or the Australian Aborigines and many others, had Totemic societies. The beliefs in animal spirits which during the hunter-gatherer stage constituted a powerful drive being, self-evidently, an evolutionary adaptive trait was then via transference made into powerful social-political symbols. That is, "Totems connect human societies to the surrounding world and allow humans to construct social hierarchies that mirror those observed in nature. Totems are most frequently animals though they may also (rarely) be a plant, or even inanimate objects or forces such as the sun, moon, rain, or thunder." (Anthropology research - http://anthropology.iresearchnet.com/totemism/)  

In Australian Aborigine society, there were taboos and rules about a tribe being able to consume the totem animal or plant, as well as complex rules for inter-tribal conduct and protocol. Socially the totem served as a symbol of unity and cohesion much as the America Flag does today for Americans. The Australian Aborigines had some strict rules for inter-marriage between clans. What is interesting is that many of the totemic beliefs of the Australian Aborigines were relatively widespread and similar beliefs-behaviors can find among some early Native American societies-tribes - even though continents apart. 

Native American 
Among Native American cultures, there appears to have been a nearly universal acceptance of the concept of “spirit-life-force” intrinsic to the world, nature and people, pervasive in the Native American culture. For instance, the Sioux embraced the concept of wakd or mahopa; the Algonquin, the idea of manitowi; the Mahopa Shoshone used the word pukunt. Across the Iroquois tribes, the concept was referred to variously as orenna or karenna by the Mohawk, Cayuga, and Oneida, urente by the Tuscarora, and iarenda or orenda by the Huron.
Orenda (or orenna) is an Iroquois name for a spiritual power intrinsic to people and the world. The world and nature were viewed as an eternal struggle of one orenda against others. The role of orenda was viewed in ways similar to the Judeo-Christian tradition (as well as Islamic) in which the Holy spirit was the source and force for prophecy, divination, miracles, blessing, prayer, and worship. 

Contrary to the Judeo-Christian tradition, orenda was not a collective power and had no anthropomorphic representation, and was distinct from the concept of ghosts, soul, life, and mind. “Storm gods” were prevalent in nearly all primitive and ancient religions including every continent. For instance, in Indo-European cultures alone, the storm or thunder gods were frequently the chief or King of the other gods. There was Indra in Hinduism, Zeus in Greek mythology, and Perun in ancient Slavic religion. Orenda was the considered by the Iroquois to be the source of the power of storms. The Iroquois believed that orenda was manifested through song and prayer, not only by people, and especially shamans, but animals such as birds, as well. A hunter, when successful was said to possess a strong orenda which assisted him in hunting game. Shamans were believed to possess a strong, powerful and great orenda.

Though “spirit-life-force’ was a pervasive concept in most Native American cultures, each ‘tribe’ had unique practices. Sioux Nation religious beliefs centered on the Wakan Tanka, or Great Spirit, which reflected the “Great Mystery” (Einstein his personal driving force was to understand the “mystery” of life and the universe) within which sacred beings interacted and worked. Though ordinarily translated as “Great Spirit, Wankan Tankan, by the Lakota, was probably closer to the idea of the “divine” or the “sacred.” The Sioux were one of the few Native American tribes with the two unique rituals, the Sun Dance and the Ghost Dance.

The Algonquin Native Americans used the word manitou to express the idea of a the “spirit-life-force” intrinsic to people and the world. Manitou was “omnipresent” and manifested itself through animals, people, nature, the world, as well as events. When the world was created, Aasha Monetoo, or the Great Spirit, bestowed land to the peoples [Native American], and in their tradition, particularly to the Shawnee. Similar to the Iroquois, who also had a “bad spirit”, the Algonquin religion, while believing that Aashaa monetoo is "good spirit", also had the concept of otshee monetoo which is the "bad spirit".

4. Ancient Greek Religion and the the Hierarchy of gods as a patriarchal bickering family - a reflection of the political reality from ancient Greek Mycenaean times  

The synergy between spiritual and religious beliefs and social-political structure is widespread and nearly universal in cultures throughout the world. In ancient Greek religion, the pantheon of God was portrayed in the context of a patriarchal family 'ruled' by the powerful father figure, Zeus. Zeus reigned over a contentious and unruly family which consisted of siblings, children, as well as a jealous and vengeful wife. From archaeological discoveries of the Mycenaean age, it is clear that very early Greek history had a social structure were mostly oligarchies of one sort or another ruled by patriarchal families whose intrigues were reflections to a degree of the twisted plots among family members in the pantheon of Gods. So here again humans successfully were able "to construct social hierarchies that mirror those observed in nature" - or in this case the human environment.

5. Academic Materialism: Modern Academic Materialism: the economic-political reality of the enlightenment - social contract and 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"  

“As a result of the cultural construction of an extreme individualism which is particularly evident in the Western world, there has been a `forgetting’ of relational consciousness/spirituality resulting in damaging effects to the texture of human community.” David Hay (Spirituality versus Individualism: Why we should nurture relational consciousness, International Journal of Children's Spirituality)


Academic Materialist pseudo-science - Firing of Neurons in the Brain vs Social Consciousness 

Modern psychology does not have a theory of social consciousness. The materialist model of human consciousness – as one neuroscientist put it is that consciousness is confined to the firing of neurons in the brain. Mossbridge and Baruss highlight and emphasize the limited and restricted understanding of the "materialist" viewpoint of consciousness as being solely and entirely – and only - a “byproduct of the neurology and biochemistry of the brain” (p. 24) That perspective, when viewed in a wider viewpoint, is clearly an incredibly narrow and limited perspective – really an extreme tunnel vision view of human consciousness. Another expression of this idea is what a scientist told me in Neil de Grasse Tyson FB group – that human consciousness is confined and restricted to the firing of neurons in the brain. 

Let’s look at the question of firing of neurons in the brain for a quick minute. What does the firing of neurons in the brain signify? I would say that in and of itself, the firing of neurons in the brain does not necessarily mean all that much. I must emphasize that it does not follow from the fact that neurons fire in the brain that there is no social consciousness. How scientists arrived at that conclusion is not only mysterious, but a bit scary as well. It could possibly be comparable to the argument that because the sun comes up in the morning and sets in the evening, it means that the sun revolves around the earth. - except the neurons firing in the brain is much simpler – and less intelligent in my view. I mean,….. neurons fire in the brain - so what? That argument is a false premise – for which there is not the first stitch of evidence. It is an empty argument.

Materialist Bias in Social Psychology 
Hazel Markus, Shinobu Kitayama, Rachel Heiman, the authors of the chapter Culture and “Basic” Psychological Principles, of the Social Psychology Handbook of Basic Principles, state rather boldly – and unequivocally - that currently, “Psychologists who study groups approach the idea of a group as an entity only very gingerly. The field, or members of the field, apparently still feel the sting of Allport’s (1927) remonstration of those who were attracted to McDougall’s idea of “group mind.” Floyd Allport, with the "help" of his brother Gordon Allport, in 1927 stated unequivocally that “Only within the individual can we find the behavior mechanisms and the consciousness which are fundamental in the interactions between people ………There is no psychology of groups which is not essentially and entirely a psychology of individuals.”

In Contrast a Large part of modern scientific research refutes that idea.

Refutation: The refutation in modern science because of un-synthesized research (reductionism) is easy  
A primary finding of the new research into the unconscious and social perception might be best expressed in Bargh’s observation: “Within each of these is stored ingrained, implicit knowledge about appropriate values and behavior, likes and dislikes. Ways of Being.” (p.82) (John Bargh: “Before You Know It”) In fact from a certain perspective the roles that people fulfill in their lives could be viewed as forms of social consciousness. For instance, there are the roles as parents, or roles as educators, and so on. 

Furthermore, Bargh goes on to summarize the concept of social perception by stating “The idea that social perception is a largely automated psychological phenomenon is now widely accepted. Perceptual interpretations of behavior, as well as assumptions about an individual's behavior based on identified group membership, become automated like any other representation if they are frequently and consistently made in the presence of the behavioral or group membership features.” (The Unconscious Mind John A. Bargh and Ezequiel Morsella) IN a parallel way, Jung spoke about archetypes and symbols in the unconscious.

Review of Mannheim and 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 Paradox. Mannheim argued that essentially ideologies and the values built into those ideologies underlie social norms and beliefs. Furthermore, that these ideologies have a profound effect on philosophical, artistic, humanitarian expressions and theories. The Mannheim Paradox stated that the ideological views of the political scientist or sociologist will skew the views and understandings of other ideologies to the point that objective analysis would be impossible. 

Arthur Mullins in his article, Truth and Ideology: Reflections on Mannheim's Paradox, describes-defines the Mannheim Paradox in saying, “Nevertheless, with these few exceptions, Mannheim holds that historical and political thought is determined by the socio-historical location of the thinker and the political aspirations and material ambitions of the group or groups to which he belongs. Such thought is inherently value-laden, one-sided, distorted, and therefore false. In short, all systems of historical-social-political thought are ideologies. (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)

Review of Historical Synergy: 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. 

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 and Australian Aborigines - Hunter-Gatherer Worldviews in Terms of a Harmonious-Cooperative Embracing Nature  
4. Ancient Greek Religion and the the Hierarchy of gods as a patriarchal bickering family - a reflection of the political reality from ancient Greek Mycenaean times 
5. Modern Academic Materialism: the economic-political reality of the enlightenment - social contract and 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" 



The Historical Synergy in The Political Enlightenment in the Age of Reason -  political Social Contract Ideology is readily apparent in the social "sciences."  

“As a result of the cultural construction of an extreme individualism which is particularly evident in the Western world, there has been a `forgetting’ of relational consciousness/spirituality resulting in damaging effects to the texture of human community.” David Hay (Spirituality versus Individualism: Why we should nurture relational consciousness, International Journal of Children's Spirituality)  

“My second illustration is the idea of the Social Contract, which is usually taken to have emerged in Europe during the Seventeenth Century. The major English inaugurator of this perspective was Thomas Hobbes in his masterwork Leviathan. Hobbes’ argument is too well known to require lengthy treatment, but it is import- ant to note that it depends for its cogency on his radical individualism. He believed that human beings must be understood apart from society. Human beings are social because they are human, not human because they are social. His psychological/physiological way of explaining human desires led him to the view that all human beings act exclusively on the basis of self-interest. He assumed that each of us is in Downloaded by [George Mason University] at 15:40 20 December 2014 42 D. Hay a struggle for power against everyone else and that `minds never meet, that ideas are never really shared and that each of us is always and finally isolated from every other individual’ (Hampton, 1986). Potentially this must lead to a war of all against all and it is on the basis of his fear of such an outcome that Hobbes insists on the necessity of the absolute power of the sovereign as a curb against anarchy and civil war.

C.B. MacPherson, one of the most influential modern interpreters of the English Revolution in the Seventeenth Century, charges Hobbes with creating the doctrine on which bourgeois liberal society still operates, or as he calls it `the theory of possessive individualism’ (Macpherson, 1962). Marx clearly identified this possessive individualism in the masters of Nineteenth Century society, depicting the typical capitalist entrepreneur as unencumbered by any social ties: ¼ that is, an individual separated from the community, withdrawn into himself, wholly preoccupied with his private interest and acting in accordance with his private caprice [for him] the only bond between men is natural necessity, need, and private interest. (quoted in Walzer, 1990) Such a person, I would suggest, is someone who has forgotten or repressed his relational consciousness.”
Mannheim argues that philosophy, social sciences, as well as spiritual and religious beliefs are a reflection of the economic-social-political structure! 

So, Mannheim's Law holds true - even considering modern "science" Unfortunately modern academic materialism is a mindset and ideology and not science - as it is today. Below is form my academia profile which has had over 80,000 views  - and zero criticisms

Academic Materialism is a Mindset and Ideology. I am For Science! I Vigorously Oppose Academic Materialism because it deviates from “scientific” materialism due primarily to the Definist fallacy and a false premise. The False Premise is the assumption that “quantification equates unequivocally to science” which is does not – not even remotely. Strict quantification excludes quite a bit of consciousness. To start it excludes art, music, dancing, creativity, poetry, imagination (which Einstein and other scientists swear by), creativity, true love, freedom, justice, ideals. – which has skewed thinking and research – and “destabilized society!”

Maladaptive Academic Materialist Stereotypes! Jean MacPhail emphasizes my spiritual-psychic experiences are unique. Many are documented. They have consistent & reasonable interpretations as perceptions of threats to the group - parallel to alarm calls of animals. Because I share my experiences I have become an expert in maladaptive stereotypes. When I recently sent my 1981 notarized warning to the FBI about he weathermen terrorists to my sister - she replied that she knows that "I think I have powers" THAT is maladaptive stereotype in context of Bargh's explanations of stereotypes abundant in society. 

Academic Materialist (Bargh-ian) Maladaptive Stereotypes
1."All spirituality is unreal or superstitious nonsense" is maladaptive stereotype 
2. There is no spirituality is a Maladaptive Stereotype 
3. All spirituality is a matter of opinion is a Maladaptive stereotype
These are unsubstantiated and false statements 

Maladaptive Academic Materialist Stereotypes
1. "Spiritual people have no physical reality."
I got into a discussion with a materialist in a science and philosophy group. that materialist argued that spirituality is unreal That argument originates from the materialist fallacy that you can't measure spirit - so all spirituality - including compassion - is unreal. I replied that spiritual people are real. He replied - literally - that spiritual people have no physical reality. That is a quote.
2. "Spirituality is outside psychology"
I encountered a Christian woman who had training as a psychologist. In a discussion she stated unequivocally that spirituality is outside psychology. That is false as Dr Koenig, Dr Farra, Dr Wong and Kenneth Pargament would state out right. In fact, I wrote an essay addressing that very issue:
3. A Jungian analyst stated that compassion is a "matter of opinion" - which is factually incorrect. Autistics are 1.%% of the population. 1.5% of the U.S. population has compassion originating in spiritual processes. Bargh's Social Unconscious & stereotypes supplements and complements Jung's archetypal collective unconscious

“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)

The materialist mindset with its over-emphasis on quantification and laboratory experiments has produced several major flaws, errors and omissions
1. No proper Definition of Religion: Geertz's universally accepted definition (Chernus) left out "spirit" as well as no concept of community 
2. No Social Consciousness: Allport (1927): "There is no psychology of groups" - still holds 100 yrs later
3. No "Teachings of Religion" as having a pivotal role in religious beliefs - If you can't envision social consciousness then you can't envision the role of teachings
4. No Spirituality and religious beliefs as drive or motivation. When you ask an anthropologist - In light of tens of thousands of years of spiritual or religious beliefs - Is there a spiritual/religious drive and you either get no answer or an answer of "No" you know the system is broken because that would definitely be a self-evident truth
5. Extreme violence toward outgroups is not an occasional act, but a consistently repeated phenomena throughout human history. It is estimated that just in the final decade of the twentieth century, the deadly wars of places like Rwanda, Bosnia, and Ethiopia claimed the lives of 30 million people and made refugees of another 45 million (McGuire, 1998)." As Kay Deaux points out the Academic Materialist fixation with experiments excludes this factor.   
6. No proper assessment/categorization of types of spirituality
.Dr. Neal, a psychiatrist trained at Johns Hopkins stated she had no education or training in people who have spiritual-psychic experiences.
80,000 views of this profile & mini-essay and Zero criticisms


Discussion

Internalizing The Materialist Mindset – illustrations - and Wolfgang Pauli
Christine Maimone emphasizes that “Ideology 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, that would show their collective perception of the social situation to be a misapplication of thought to experience.” 

I would like to briefly mention an illustration of how scientific methodology, when internalized can influence ways of thinking. I asked a biology PhD, what she thought the meaning of life is. Her response was "There is no meaning to life!" Her reasoning was that since science cannot scientifically determine a purpose for life (which is true). However, her statement, on the face of it is ridiculous. Her life is full of meanings of every kind - the meaning of her mother and father, the meaning of her job, the meaning of her husband - and so on. 

Clifford Geertz distinguished between "models of" and "Models for" in discussing rituals and religious beliefs. The same could be said of academics. An academic "model of" does not necessarily mean it is a "model for" which works in the real world. That may seem an innocuous example but it is a slippery slope when it comes to objectivity. As the Nobel prize-winning physicist Wolfgang Pauli explained, there are some dangers inherent in spirituality-mysticism vs. science when he said: “It is only a narrow passage of truth (no matter whether scientific or other truth) that passes between the Scylla of a blue fog of mysticism and the Charybdis of a sterile rationalism. This will always be full of pitfalls and one can fall down on both sides.” Modern day materialism seems to be far into the side of sterile rationalism. 

Further Reflections on the materialist Mindset and the relevance of the Definist Fallacy 
In contemporary social sciences, modern "academic materialism" rests to a large degree on a fallacy. The psychologists, William R. Miller and Carl E. Thoresen, unequivocally state in their article, Spirituality, religion and health: an emerging field of research, that “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 is actually a fallacy, specifically the Definist fallacy 

One definition of the Definist Fallacy explains it as ‘defining a term used in an argument in a biased manner (e.g., using "loaded terms")’ One example cited is "Before we argue about the truth of creationism, let’s define evolution as, “Faith in a crackpot theory that is impossible to prove with certainty.” In a nutshell using a Definist Fallacy creates a situation in which any true or honest dialogue is impossible. I encounter that in several different versions, one of which is that materialists argue for spiritual beliefs to be valid one has to first prove God or 

Spirit. Stating that spirituality is beyond the senses - and immeasurable - makes it a loaded term. 
Numerous scholars have made observations and complaints about materialist dogma and reductionism – yet they overlooked analyzing the substance of the materialist arguments as well as the new unconscious research of Bargh and others on stereotypes and maladaptive stereotypes. Dr P. Wong one of four PhD’s to endorse my critique of the psychology of religion (2018) in which I first brought up the Definist fallacy wants me to write an essay on methodological problems in Academic materialism. Dr Farra also had a strongly worded reply. Dr Stephen Farra Columbia International University Emeritus, Psychology stated unequivocally "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….” 

Brief overview of the Filter Model 

In any case, what Mannheim is essentially saying is that worldviews, modes of thought and ways of looking at the world [ideologies] are "filters" - and these filters seek out and select certain information and "filters out and exclude other information or data. 

This is consistent with what Eric Klinger and other emotion-psychologists observe about emotions. Eric Klinger states that a “primary function of several emotions is to direct attention to concern-related stimuli. (p.42) Carl Jung and William James, as well as Robert Solomon said pretty much the same thing – that [especially where spiritual beliefs are concerned] emotions are what make things important and significant for human consciousness. William James basically argued that in order to focus on anything, one necessarily must exclude and ignore quite a bit - something a neuroscientist highlighted and brought the modern idea of selective attention on top of that. However, I should highlight that what Mannheim is also saying though, is that the principle of ideologies as modes of thought are applicable to academic theories and methods as well.  

Furthermore, on the flip side of the worldview “coin” Carl Jung states that, “Our way of looking at things is conditioned by what we are,” and these individuals tend to “see things differently and express themselves differently.” And in the end, “every psychology – my own included-has the character of a subjective confession.” Carl Jung’s views support Mannheim’s statement – especially as far as the social sciences being ideologies, and not science in any absolute way!” The presumptions of psychologists can be quite staggering, and psychology at times appears to have “the character of a religious movement (e.g., Berman, 1927; Vitz, 1977).” So, what Carl Jung states is that the science of psychology - especially when it comes to spiritual and religious beliefs are tempered and shaped by some personal-social worldviews of the individuals. 
That is, the political-economic reality is a significant influence in shaping spiritual-religious beliefs - though far from the only one. Mannheim basically said that in modern society philosophy and science are reflections of the powers that be, much more than an absolute truth.


Addendum: Commentary - Reflections and Commentary: Status quo mindset and historical patterns: 

I have always looked for patterns in history - for instance I studied assassination for patterns and found a couple heuristics. - like the JFK assassination was form a left wing anarchist/communist of a left wing president. (JFK) I reasoned that the left wing ideology activated JFK into power but also activated Oswald who was a left wing radical. You can see the same thing in Garfield's assassination. the politicization of office holders (elected presidents had the power to assign jobs-offices to personal and political followers. Garfield made that part of his campaign promises to reform that practice. And Garfield's assassin was turned down for a job -office and for revenge assassinated Garfield. So there are some patterns - which could be cast - from a certain perspective - as forms of action-reaction within the collective consciousness.

That is, "If there is a "political or social issue" - which would necessarily be an emotional force in the social consciousness - that when it comes to the fore in politics it could also trigger radicals or people on the margins (so to speak) into action as well."

 The assassination of William McKinley on September 6, 1901 by Leon Czolgosz is, in my view, one of the strangest of the assassinations. To my knowledge it si the only assassination that didn't backfire like the assassination of Lincoln put the Republicans in revenge mode in their policies toward the south. It brought Teddy Roosevelt into play as a moderate "fair deal" president - who - in my view - kept America from going completely off the deep end. 

In researching that assassination an interesting item I came across is the comment by a writer that Americans could not envision Leon Czolgosz except in terms of a madman and insane. Now, here is a very short and abbreviated list of violent acts in American history: Great Railroad Strike of 1877, Haymarket affair of 1886, Burlington strike of 1888, Labor unrest in 1892, Coeur d'Alene, Idaho labor strike, Homestead Strike, and an assassination attempt, Battle of Virden, 1898, Coeur d'Alene, Idaho labor confrontation of 1899. That is only union related violence. There were a couple of massacres as well. In spite of all that Americans - form what this author said could not envision that America had done anything wrong or that Leon Czolgosz had a acceptable motivation for his actions. 

The conclusion that I came to is that Voltaire's observation that "Every man is a creature of the age in which he lives and few are able to raise themselves above the ideas of the time. - Voltaire (Mannheim's argument in short)" referred in reality to a very real "status quo" mindset people tend to have - which follows Maimone's assessment of Mannheim's argument. Christine Maimone emphasizes that “Ideology 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, that would show their collective perception of the social situation to be a misapplication of thought to experience.

Paglikha ng katotohanan at komunidad - Dream in Homer's Odyssey hanggang sa Native American Dream Folklore: Sonenekuiñaji, Parintintin, Chipewyan + T'nalak - T'boli-Bla'an Dream Weaving at Bayanihan

By Charles E Peck Jr • 17 Sep, 2024
Bio: Charles E Peck Jr. Academia.edu Profile Link sa academia profile: https://independentscholar.academia.edu/CharlesPeckJr Followers 1,777 + “Highly Engaged” readers 3,560 Kabuuang Panonood (ng mga sanaysay) 384k – nasa Nangungunang 0.1% Mula sa panaginip ni Penelope sa Epic Odyssey ni Homer hanggang sa Native American Dream Folklore: Sonenekuiñaji, Parintintin, Chipewyan at T'nalak T'boli-Bla'an Dream Weaving +arctic hunter gatherers at Erica Hill Pangarap ni Penelope sa Epiko ni Homer, The Odyssey: Dreaming in Ancient Human Cultures Sa sinaunang at sinaunang mga kultura ng tao, ang mga panaginip ay tiningnan bilang isang potensyal na mapagkukunan ng banal na pananaw at inspirasyon. Sa epiko ni Homer na The Odyssey, si Penelope, ang asawa ni Odysseus, na nagkaroon ng panaginip na tila nagpapahiwatig na ang kanyang asawang si Odysseus na matagal nang hinihintay na pagbabalik mula sa "Trojan War" ay maaaring malapit nang mangyari, sinabi: Stranger, dreams verily are baffling and unclear of ibig sabihin, at sa anumang paraan ay hindi sila nakatagpo ng katuparan sa lahat ng bagay para sa mga tao. Sapagkat dalawa ang pintuan ng malabong panaginip, at ang isa ay yari sa sungay at ang isa ay garing. Ang mga panaginip na iyon na dumaraan sa tarangkahan ng sawn ivory ay nanlilinlang sa mga tao, na nagdadala ng mga salita na walang katuparan. Ngunit yaong mga lumalabas sa pintuan ng pinakintab na sungay ay nagdudulot ng mga totoong isyu, kapag nakita sila ng sinumang mortal. Ngunit sa aking kaso, hindi mula doon, sa palagay, dumating ang aking kakaibang panaginip." (Sa aklat na Odyssey 19, mga linya 560-569) 'Ang mga teorya ng panaginip-pagpapakahulugan ay lumikha ng isang modelo ng kalikasan ng uniberso!' Synopsis: Sinabi ni Alessandro Casale: “Ang mga katutubong lipunan sa Hilaga at Timog Amerika ay may mga teorya at interpretasyon sa panaginip na nagpapakita ng isang pilosopikal na kaayusan tungkol sa kalikasan ng uniberso. Ang konseptong ito ay kadalasang naiiba sa iba pang mga lipunang hindi katutubo, tulad ng mga Euro-American, na higit na binabalewala ang pangangarap bilang hindi mahalaga sa realidad ng pang-araw-araw na buhay.” (Indigenous New Hampshire Collaborative Collective Indigenous Dreams: Propetikong Kalikasan, Espirituwalidad, at Kaligtasan Ni Alessandro Casale '19) 1. “Ang Sonenekuiñaji ay may kahanga-hangang kaugnayan sa mga pangarap na gumagabay sa kanilang pang-araw-araw na buhay at nagbibigay sa kanila ng isang kahulugan na multi-natural na pananaw, na ipinaliwanag nila bilang eshawa; ito ay nagpapahiwatig ng paglabo ng panaginip at paggising na katotohanan” 2. Ang mga taong Chipewyan…. magbigay ng isa pang halimbawa ng propetiko at espirituwal na kahalagahan ng mga panaginip (Smith 1998 3. Para sa Parintintin, ang mga panaginip ay maaaring umasa sa mga mangyayari sa hinaharap, makakita ng mga masasamang espiritu at makapagbigay-daan sa mga shaman na makipag-usap sa mga espiritung nagpapagaling (Kracke 2006, 107). Hindi lamang mga shaman, kundi pati na rin "maaaring makita ng mga ordinaryong tao ang hinaharap na estado sa pamamagitan ng kanilang mga pangarap, II. "Mga Katutubong Panaginip: Propetikong Kalikasan, Espirituwalidad, at Kaligtasan" Alessandro Casale pangkalahatang-ideya ng pangangarap sa ilang katutubong katutubong Amerikanong tribo Ang Sonenekuiñaji Ang Sonenekuiñaji ay isang pangkat ng Ese Eja na may humigit-kumulang 90 katao, na nakatira sa tributary area ng Madre de Dios River sa Peru at Bolivia at nagsasagawa ng hortikultura, pangangaso at pangingisda. Ang Sonenekuiñaji ay may kapansin-pansing kaugnayan sa mga pangarap na gumagabay sa kanilang pang-araw-araw na buhay at nagbibigay sa kanila ng isang kahulugan na multi-natural na pananaw, na ipinaliwanag nila bilang eshawa; ito ay nagpapahiwatig ng paglabo ng mga realidad sa panaginip at paggising at nagbibigay sa mga hayop at lahat ng may buhay na nilalang ng isang dimensyon ng katauhan, na nagpapahintulot sa kanilang pagkakakilanlan ng tao na tumagos sa iba't ibang mga katotohanan at makakuha ng kaalaman sa pamamagitan ng kanilang mga salaysay ng panaginip. (Peluso 2004, 109). Ang mga taong Chipewyan Ang mga taong Chipewyan, na isang Katutubong grupo ng mga taong Athabaskan na naninirahan sa subarctic na rehiyon ng Northern Canada sa Northwest Territories, Alberta, Saskatchewan at Manitoba, ay nagbibigay ng isa pang halimbawa ng propetiko at espirituwal na kahalagahan ng mga panaginip (Smith 1998). Ang Chipewyan ay nagsasagawa pa rin ng mga tradisyunal na paraan ng pamumuhay sa pamamagitan ng pangangaso, pangingisda at pag-trap sa malayong subarctic landscape. Ang kanilang "pakiramdam sa bush," ang tagumpay ng buhay para sa Chipewyan ay nangangailangan ng pagpapanatili ng pagkakaisa sa kanilang mga ugnayan, lalo na sa mga tao at "mga hayop na tao" ay partikular na interes sa ilang mga iskolar (Smith 1998, 413). Para sa Chipewyan, katulad ng konsepto ng Ese Eja ng eshawa, ang mga taong hayop ay mahalagang espirituwal na dimensyon ng katauhan na mayroon ang lahat ng hayop. Ito ay isang holistic na paniniwala; para sa kanila "kung paanong ang mga panaginip ay hindi ikinukumpara sa paggising sa buhay, ang espirituwal na aspeto ng hayop ay hindi kailanman hiwalay sa materyal na aspeto nito" (Smith 1998, 413). Ang pananaw sa mundo ng Chipewyan ay monistic, kung saan ang espirituwal at pisikal na katotohanan ay umiiral bilang isa. Naniniwala sila na ang lahat ng mga nilalang ay "ay hindi mapaghihiwalay na nakikibahagi sa isang kumplikadong pakikipag-ugnayan sa komunikasyon;" ang intercommunicative na relasyon na ito sa mga hayop ay tumutulong sa kanila na makakuha ng kanilang praktikal na kaalaman sa bush sensibility, na tinutukoy bilang inkonze, na dumarating sa kanila sa kanilang mga panaginip at gumagabay sa kanila sa kanilang pang-araw-araw na buhay (Smith 1998, 412). Ang Inkonze ay isang regalo mula sa mga taong hayop na ibinahagi sa mga tao na may magalang at maayos na relasyon sa kalikasan (Smith 1998, 412). Ang Parintintin Inilalarawan ni Kracke (2006) ang mga shamanistic na kakayahan sa pamamagitan ng pangangarap sa pamamagitan ng pagtutok sa grupong Katutubong Kagwahiv na tinatawag na Parintintin. Ang Parintintin ay nakatira sa rainforest ng Madeira River area ng Western Amazon sa Brazil; Para sa Parintintin, ang mga panaginip ay maaaring umasa sa mga mangyayari sa hinaharap, makakita ng masasamang espiritu at makapagbigay-daan sa mga shaman na makipag-usap sa mga espiritung nagpapagaling (Kracke 2006, 107). Hindi lamang mga shaman, kundi pati na rin "ang mga ordinaryong tao ay maaaring mahulaan ang mga hinaharap na estado sa pamamagitan ng kanilang mga panaginip, kung maayos na bigyang-kahulugan, ang mga shaman ay maaaring kumilos sa kanilang mga panaginip upang maisagawa ang mga kaganapan" (Kracke 2006, 108). T'boli-Bla'an Dream Weaving-T'nalak: Community, Connectivity, Social-Espirituwal na Sarili “Ang gawaing paghabi [t'nalak cloth] sa mga T'boli ay isang sagradong espirituwal na tradisyon. Ang mga disenyo ay pinaniniwalaang dumating mula sa Fu Dalu, ang diwa ng Abaca [materyal para sa tela] (p.214). Kilala ang mga T'boli bilang isa sa pinaka malikhain at masining na pangkat etnolinggwistiko sa Pilipinas (Cudera et al., 2020). Sa iba't ibang anyo ng sining ng T'boli, ang T'nalak ay isa sa pinakasikat at hinahangaan sa buong mundo. Ang T'nalak ay isang tradisyunal na hand-woven na tela na katutubo ng mga T'boli mula sa rehiyon ng Cotabato. Ito ay hinabi upang ipagdiwang at bigyang pugay ang mga pangunahing kaganapan sa buhay tulad ng kapanganakan, buhay, kasal, o kamatayan sa loob ng komunidad. Ang tela ay hinabi mula sa mga hibla ng abaca at natural na tinina mula sa balat, ugat, at ilang halaman. Paghahabi ng Pangarap – T'nalak - Kahit na ang pinakamaikling sulyap sa larawan ng pagdiriwang ng t'nalak ay nagpapakita agad na ang pokus ng paghabi sa panaginip ay hindi tungkol sa tela, damit. abaca, o ang supernatural sa bagay na iyon. Ang Dream Weaving ay tungkol sa connectivity, belongingness (a close Filipina connection (Ilongga) added “belongingness to community”), community at social-spiritual self. Sinabi ni Amanda Everett: "Ang T'nalak ay sumasalamin sa mga pangunahing tema na maaaring gamitin upang maunawaan ang mga pag-aaral sa Filipino American, kabilang ang bayanihan at damay, na mga halimbawa ng matatag na pakikipagtulungan sa komunidad bilang kalahok o tatanggap." (T'nalak: The Land of the Dreamweavers - Amanda David Sheila Everett https://uw.pressbooks.pub/.../tnalak-the-land-of-the.../ ) Filipino Bayanihan at Collectivist Social Consciousness Gaya ng itinampok ni Amanda Everett, ang mga konsepto ng Filipino ng “bayanihan at damay,… ay mga halimbawa ng matatag na pakikipagtulungan sa komunidad.” Isang Ilongga connection-friend of mine translate that Filipino word Bayanihan as "helping others" which has a little different emphasis from the dictionary definition: Ang bayanihan ay salitang Filipino na hango sa salitang bayan na nangangahulugang bayan, bansa, o komunidad sa pangkalahatan. Ang "Bayanihan" ay literal na nangangahulugang, "pagiging isang bayan," at sa gayon ay ginagamit upang tumukoy sa isang diwa ng pagkakaisa at pagtutulungan ng komunidad. Sa kabuuan …” Sa kabuuan, ang panlipunan at moral na kaayusan ay sumasaklaw sa mga buhay na patay ang mga diyos at mga espiritu.” Ramon Reyes (Religious Experience in the Philippines: From Mythos Through Logos to Kairos, RAMON C. REYES) Iyan ay totoo sa loob ng libu-libong taon - at ito ay makatuwiran na ang espirituwal na aspeto - genetically at sa konteksto ng walang malay na simbolismo - ay maging totoo pa rin at napakatingkad. Sosyal at Moral na kaayusan Katulad ng obserbasyon sa artikulong Ramon Reyes, sa napakadetalyado at masusing artikulo ni Erica Hill, Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka, malinaw na binibigyang-diin ni Erica Hill ang katotohanan na ang isyu sa espirituwal na paniniwala sa mga espiritu ng hayop, Ang "mga relasyon ng tao sa natural na mundo" ay ang mahalagang isyu. Sa esensya, tinukoy ni Erica Hill ang mga espirituwal na paniniwala sa kontekstong ito bilang paglikha ng isang realidad na nakatuon sa mga relasyon ng tao sa kapaligiran. Ang diin ay sa "mga relasyon ng tao" - kabaligtaran sa mga relasyon sa "sobrenatural." Nagkomento si Moitreyee Raju, isang makatang Indian (mahilig ako sa mga makata at malikhaing enerhiya), artista, at "story teller" sa aking sanaysay tungkol sa kamalayang panlipunan. Sinabi niya, “Charlie Peck: Oo ang isang bagay na talagang tumatak sa akin sa sulat na ito ay ang pagbanggit sa katotohanan na ang relihiyon ay isang paraan ng pamumuhay. At hindi ito isang bagay na kailangang isagawa sa ilang oras o sa ilang lugar. Naniniwala ako dito at buong puso kong sinusuportahan ito. Ang aking relihiyon ay nabubuhay sa aking trabaho. 🌹 . Salamat ulit sa pagbabahagi.” Ang pangunahing tungkulin ng mga paniniwala sa relihiyon ay ang "maunawaan ang mundo" at magbigay ng "paraan ng pamumuhay". Lumilitaw na maliwanag mula sa isang layunin na pagsusuri ng espirituwalidad na ang espirituwalidad ay tungkol sa mga tao - at mga relasyon. "Bayanihan" at Collectivist Societies Gaya ng itinampok ni Amanda Everett, ang mga konsepto ng Filipino ng “bayanihan at damay,… ay mga halimbawa ng matatag na pakikipagtulungan sa komunidad.” Ang mga collectivist na lipunan ay isang napatunayang katotohanan. Ang Collectivism ay ang ugali, sa antas ng indibidwal at lipunan, na tingnan ang sarili bilang nagtutulungan at isang miyembro ng isang grupo sa halip na isang malayang nilalang. Sa mga kulturang kolektibista, nararamdaman ng mga tao na sila ay kabilang sa mas malalaking grupo o mga kolektibo na nagmamalasakit sa kanila bilang kapalit ng katapatan (Hofstede & Bond, 1984). Bilang resulta, pinahahalagahan ng mga kulturang kolektib ang pagtutulungan, komunalismo, nakabubuo na pagtutulungan, at pagsunod sa mga tungkulin at pamantayan. Ang isang kolektibistang kultura ay mas malamang na bigyang-diin ang kahalagahan ng pagkakasundo sa lipunan, paggalang, at mga pangangailangan ng grupo kaysa sa mga indibidwal na pangangailangan. Sa mga kulturang kolektibista, ang mga layunin at pangangailangan ng grupo ay may posibilidad na mauna kaysa sa indibidwal. Paglikha ng Realidad "Ang tagamasid ay lumilikha ng katotohanan!" RC Henry - at - 'Ang mga teorya ng panaginip-pagpapakahulugan ay lumikha ng isang modelo ng kalikasan ng uniberso!' Espiritu bilang puwersa ng buhay, drive, at Pagkakakilanlan: Sinabi ni Alessandro Casale: “Ang mga katutubong lipunan sa Hilaga at Timog Amerika ay may mga teorya at interpretasyon sa panaginip na naghahayag ng isang pilosopikal na kaayusan tungkol sa kalikasan ng uniberso. Sinabi ni Edgar Cayce: "Ang espirituwal na sarili ay buhay, ang aktibidad ng mental at pisikal ay ng kaluluwa - at samakatuwid ay isang kaluluwa-katawan" (Edgar Cayce pagbabasa 3590-2). Sinabi ni Saslow na "Ang espiritwalidad ay lalo na nauugnay sa pagkakaroon ng isang espirituwal na pagkakakilanlan, pagkakaroon ng mga transendente na karanasan, at pagkahilig sa pagdarasal……. mas maraming espirituwal na kalahok ang mas malamang na makadama ng kahabagan, ………. Ang espiritwalidad ay nauugnay sa emosyonal na kaibuturan ng relihiyon,… ..” Binigyang-diin ni Dr. P. Wong ang prinsipyo ni Viktor Frankl: “na ang mga tao ay may espirituwal na ubod na may likas na pangangailangan para sa kahulugan. Sa madaling salita, ang kaloob-looban ng “sarili” ay espirituwal…. Ito ay ang espirituwal at motivational na diin sa paghahanap ng kahulugan na ginagawa tayong tunay na tao. Naghahanap tayo ng kahulugan dahil tayo ay mga espirituwal na nilalang. Synopsis ng Spiritual Research: Spirituality, Spiritual Intelligence at Dreams "Ang espirituwalidad ay isang likas na predisposisyon ng tao. Ito ay mas primal kaysa sa institusyonal na relihiyon at may kinalaman sa pakiramdam ng isang tao na konektado sa sarili, sa iba, at sa mundo (o kosmos)!” (p. 163 Mga Pangarap ng Kapighatian ng mga Bata at Teorya ng Espirituwal na Katalinuhan: Kate Adams Bishop Grosseteste University College Lincoln Brendan Hyde Australian Catholic University) Ganito ang sabi ni Anton Killin: “Ang musika ay isang kaakit-akit na paksa para sa teorya ng ebolusyon, natural na pilosopiya, at pagbuo ng salaysay: ang musika ay isang lubos na pinahahalagahan na katangian ng lahat ng kilalang buhay na kultura, na lumaganap sa maraming aspeto ng pang-araw-araw na buhay, gumaganap ng maraming papel. At ang musika ay sinaunang panahon. Ang pinakalumang kilalang mga instrumentong pangmusika ay lumilitaw sa archaeological record mula 40,000 taon na ang nakararaan (40 Kya) …” Killin argues ang “capability” para sa musika ay maaaring nagmula noon pang 275,000 years ago. Musika bilang isang Evolutionary Adaptive na espirituwal na katangian at ang Social na Sarili: Dahil ang musika ay isang mahalagang aspeto ng panlipunang sarili, kamalayan, at espirituwalidad, maikli kong idiin na: 1. Cross "Mukhang ang mga proto-musical capacities at ang kanilang mga partikularisasyon sa kultura bilang mga musika ay mahalagang mga salik sa pagpapasimula at pagpapanatili ng sosyal at cognitive versatility na nagmamarka sa modernong tao " 2. Jay Schulkin, Greta B. Raglan obserbasyon na "Ang musika ay isang pangunahing karanasan ng tao at ang mga generative na proseso ay sumasalamin sa mga kakayahan sa pag-iisip. Ang musika ay madalas na gumagana dahil ito ay isang bagay na maaaring magsulong ng kapakanan ng tao sa pamamagitan ng pagpapadali ng pakikipag-ugnayan ng tao, kahulugan ng tao, at imahinasyon ng tao ng mga posibilidad, na nagtali nito sa ating mga likas na hilig sa lipunan. Ang musika ay isang pangunahing bahagi ng aming ebolusyon - at gumagana dahil pinapadali nito ang "kontak ng tao" at ang "panlipunan na sarili!" Mga Detalye ng pagsasaliksik sa Espiritwalidad: Sinabi pa nina Kate Adams at Brendon Hyde na para sa ilang tao, ang pagiging konektado sa isang Transcendent na dimensyon ay isang bahagi ng espiritwalidad…[at na] sinabi ni Hay at Nye (2006) na ang espiritwalidad ay nagsasangkot ng malalim na kamalayan sa relasyon ng isa sa sarili, at sa lahat ng bagay maliban sa sarili. T'boli - Bla'an Dream Weaving/T'nalak – Sosyal at moral na kaayusan - Mga pangarap bilang banal na biyaya, banal na patnubay, at banal na inspirasyon. Gaya ng naobserbahan ni Whitehead: ang pagkamalikhain ay tungkol sa mga posibilidad, potensyal at transendence Ang ating mga isipan ay may hangganan, ngunit kahit na sa mga sitwasyong ito ng kawalang-hanggan ay napapalibutan tayo ng mga posibilidad na walang hanggan, at ang layunin ng buhay ay upang maunawaan hangga't kaya natin mula sa kawalang-hanggan [ang banal]. Alfred North Whitehead Mula sa isang tiyak na pananaw Christ Mustard Seed parabula ay tungkol sa isang binhi - tungkol sa potensyal at pagkamalikhain. “Ang gawaing paghabi [t'nalak cloth] sa mga T'boli ay isang sagradong espirituwal na tradisyon. Ang mga disenyo ay pinaniniwalaang dumating mula sa Fu Dalu, ang diwa ng Abaca [materyal para sa tela] (p.214). Kilala ang mga T'boli bilang isa sa pinaka malikhain at masining na pangkat etnolinggwistiko sa Pilipinas (Cudera et al., 2020). Sa iba't ibang anyo ng sining ng T'boli, ang T'nalak ay isa sa pinakasikat at hinahangaan sa buong mundo. Ang T'nalak ay isang tradisyunal na hand-woven na tela na katutubo ng mga T'boli mula sa rehiyon ng Cotabato. Ito ay hinabi upang ipagdiwang at bigyang pugay ang mga pangunahing kaganapan sa buhay tulad ng kapanganakan, buhay, kasal, o kamatayan sa loob ng komunidad. Ang tela ay hinabi mula sa mga hibla ng abaca at natural na tinina mula sa balat, ugat, at ilang halaman. Ang tela ay sumasailalim sa isang kakaibang proseso ng tie-dye kung saan ito ay itinatali sa mga partikular na buhol na sinusukat sa pamamagitan ng daliri o haba ng buko, at inilubog sa mga tina upang lumikha ng mga gayak na pattern na nagpapahiwatig ng katumpakan sa pagkakayari. Ito ay tinutukoy ng isang natatanging tri-color scheme; ang background ay pininturahan ng itim habang ang pattern ay puti, na kung saan ay tinted higit sa lahat na may mga kulay ng pula. Gayunpaman, hindi karaniwan na makakita ng mga malikhaing variation sa ganoong tradisyonal na pattern...... Ang T'nalak ay sumasalamin sa mga pangunahing tema na maaaring gamitin upang maunawaan ang mga Filipino American na pag-aaral, kabilang ang bayanihan at damay, na mga halimbawa ng matatag na pakikipagtulungan sa komunidad bilang kalahok o tatanggap. Ang buong proseso ng paghahabi ng T'nalak, mula sa pagtitina hanggang sa paghabi, ay nagmula sa henerasyon hanggang sa henerasyon ng mga kamag-anak ng ina na nangangailangan ng isang komunidad ng mga hinabing tela at tradisyonal na plant based-dying upang mapanatili ang tradisyon ng T'nalak weaving. Sa pamamagitan ng paglikha ng espesipikong kulay at mga subset ng T'nalak, nagbibigay din ito ng mga palatandaan ng pagkakakilanlan, ranggo, at katayuan ng kulturang Pilipino.......Dagdag pa rito, ang paghabi ng T'nalak ay kadalasang nagiging kapalit ng kita, dahil tumaas ang pakikipagpalitan nito. ang mga taon. Dahil sa trabaho sa lokal at sa ibang bansa, ang mga nanatili sa bahay ay umasa sa kultural na talino upang mapanatili ang kanilang pamilya. (T'nalak: The Land of the Dreamweavers - Amanda David Sheila Everett https://uw.pressbooks.pub/.../tnalak-the-land-of-the.../) Ang T'nalak, isang hinabing tela na gawa sa abaka o abaka ng Maynila, ay maraming tradisyonal na gamit para sa mga T'boli. Ang tela ay maaaring gamitin bilang isang dote, bilang isang instrumento ng sakripisyo upang gamutin ang isang karamdaman, bilang pera sa pakikipagpalitan ng mga hayop at higit sa lahat ang sagisag ng inspirasyon ng tribo. Ang antas ng kasanayang kasangkot sa paglikha ng t'nalak ay tumutukoy sa katayuan at posisyon ng isang manghahabi sa nayon (Paterno & Oshima, 2001). Pinasikat ni Be Lang Dulay, isang pambansang artista, ang paghabi ng T'nalak sa kanyang mahigit 100 iba't ibang disenyo ng T'nalak. Nag-iwan ng legacy ang pambansa at internasyonal na pagkilala at ang pagpapahalaga sa kanyang sining. Ang kanyang mahalagang craft ay may kasamang T'boli identity. (p.208) Ang paniniwala na ang 'mga ibon at hayop ay dating tao' ay ipinahayag sa cosmogenic myth ng T'boli ng Mindanao, Pilipinas. Ang paniniwalang ito ay simbolikong isinasama sa isang episode sa loob ng pinagmulang mito ng Lake Sebu, ang kultural at ancestral heartland ng T'boli. Nakasentro ang episode na ito sa pag-akyat ni Boi Henwu, ang sentral na T'boli na babaeng ninuno, sa langit. Ito ay nag-uugnay sa kanya sa isang instrumentong pangmusika - ang bogul k'lutang, isang kahoy na percussion beam na nilalaro ng mga mallet - at gayundin sa kanyang simbolo sa natural na mundo, isang uri ng ibong gubat na tinatawag na fu, o crimson-breasted barbet. Ang pagsusuri at interpretasyon ng paggawa ng simbolo ni Boi Henwu sa loob ng konteksto ng mito ng paglikha ng Lake Sebu ay may malaking kahalagahan para sa pag-aaral ng T'boli instrumental music. Ang alamat na ito ay tumutukoy sa mahahalagang katangian ng paggawa ng musika ng T'boli. Una, itinuturo nito ang mga pinagbabatayan na komposisyonal na bahagi sa instrumental na musika, at pangalawa, ito ay nagpapahiwatig ng isang intrinsic na relasyon sa pagitan ng musikal na tunog o pattern at mga extra-musical na aspeto. Ang pagpapahayag ng relasyong ito sa mito ay nagha-highlight ng ikatlong mahalagang katangian; ibig sabihin, musika bilang imitasyon o libangan ng kalikasan. Ang isang malaking bahagi ng instrumental repertoire ay nababahala sa imitasyon ng mga natural na tunog, at sa mga simbolikong kahulugan na ibinibigay sa kanila. Sa wakas, dalawang karagdagang pangunahing tampok o katangian ng paggawa ng musika ang ipinahiwatig sa mitolohiya ng Lake Sebu. Ang mga ito ay, una, ang paniniwala na ang musika, tulad ng kaalaman sa pangkalahatan, ay nagmula sa kaharian ng mga espiritu sa pamamagitan ng inspirasyon, at, pangalawa, ang ideya na ang instrumental na musika ay nagsisilbi ng mahahalagang panlipunang tungkulin sa panliligaw at bilang isang hangganan ng ritwal. Komentaryo at Pagninilay Ipinaliwanag ng isang dalubhasa sa museo sa Cagayan de Oro na maraming mga katutubong tribo sa Pilipinas ang nakikibahagi sa paghabi ng panaginip - kahit na hindi lahat ay gumagamit ng Abaca. Binigyang-diin din niya na ang mga pangarap bilang pinagmumulan ng banal na inspirasyon ay hindi lamang ginamit para sa paghabi ng pangarap – kundi pati na rin ang pangarap na musika ay konektado ako sa ilang estudyante ng Bla'an. Napansin ng kanilang ina na kakaiba ang mga disenyo ng paghabi ng Bla'an - at naiiba sa mga disenyo ng T'boli. Ang Bla'an at T'boli, noong unang panahon ay isang tribo na kalaunan ay nahati sa mga bahagi. Ang Tunog na Pantheon ng Kalikasan. T'boli Instrumental Music sa Paggawa ng Simbolo ng Ninuno Ang Cosmogenic Myth tungkol sa Pag-akyat ni Boi Henwu at ang Pinagmulan ng fu (Crimson-breasted Barbet) Noong nakaraan, ang barbet ay ang wooden percussion beam mallet ni Boi Henwu [ang unang babae]. Sinabi ni Boi Henwu na "Tatalo ko ang percussion beam bago ako umakyat". Pinatugtog niya ito hanggang sa dumating si Lemugot Mangay [isang celestial deity] para sa kanya. Sa kanyang pag-akyat kasama si Lemugot Mangay ay inihagis niya ang dalawang maso at sila ay nagtransform sa isang pares ng barbets [isang lalaki at isang babae]. Ang sabi ng mga barbet kay Lemugot Mangay: "Ngayong iiwan mo na kami sa mundong ito, paano kami mabubuhay"? Sumagot sina Lemugot Mangay at Boi Henwu sa mga barbet: "Bibigyan namin kayo ng pagkain at magpapatuloy kayong mabuhay". Doon nagmula ang barbet: ang mga maso ni Boi Henwu. Ipinadala ni D'wata (isang kataas-taasang diyos sa kalangitan) si Lemugot Mangay upang kunin si Boi Henwu at dalhin siya sa longit (langit, o itaas na kaharian). Bago umalis ay sinuklay niya ang kanyang buhok at isinuot ang kanyang mga palamuti at kasuotan. Kaya nga may mga palamuti sa mundong ito: ipinamana sa atin ni Boi Henwu. Then before she ascended, she played the percussion beam. Nang marinig ni Lemugot Mangay ang kanyang pagtugtog ay pinuntahan siya nito. Sa pag-akyat ay iniwan niya ang kanyang mga mallet. Natagpuan na ni Boi Henwu ang kanyang lalaki. Wala pa siyang lalaki noon, si Kludan lang [ang unang lalaki na 'child helper' din niya]. Nang umakyat si Boi Henwu kasama si Lemugot Mangay, bumalik si Kludan sa Lake Sebu. (Mga) May-akda: Manolete Mora Acta Musicologica, Vol. 59, Fasc. 2 (Mayo - Ago., 1987), pp. 187-212 Komentaryo Ang mahalagang kahalagahan ng musika sa pag-unlad ng lipunan ay isang mahalagang punto na binibigyang-diin - at inuulit: Isang Social-Espirituwal na Sarili at isang Sosyal-Moral na Order "ang musika ay sumasalubong sa mga hangganan ng kultura, na nagpapadali sa ating "sosyal na sarili" sa pamamagitan ng pag-uugnay ng ating mga karanasan. at intensyon.” - Schulkin at Rag Sinabi nina Schulkin at Raglan, "Ang musika ay isang pangunahing karanasan ng tao at ang mga generative na proseso ay sumasalamin sa mga kakayahan sa pag-iisip. Ang musika ay madalas na gumagana dahil ito ay isang bagay na maaaring magsulong ng kapakanan ng tao sa pamamagitan ng pagpapadali ng pakikipag-ugnayan ng tao, kahulugan ng tao, at imahinasyon ng tao ng mga posibilidad, na nagtali nito sa ating mga likas na hilig sa lipunan. Ang mga sistemang nagbibigay-malay ay sumasailalim din sa pagganap ng musika at mga sensibilidad. Ang musika ay isa sa mga bagay na kusang ginagawa natin, na sumasalamin sa makinarya ng utak na naka-link sa mga function ng komunikasyon, pinalaki at pinag-iba-iba sa malawak na hanay ng mga aktibidad ng tao. Pinuputol ng musika ang magkakaibang mga kakayahan at mapagkukunan ng pag-iisip, kabilang ang pagbilang, wika, at pang-unawa sa espasyo. Sa parehong paraan, ang musika ay sumasalubong sa mga hangganan ng kultura, na nagpapadali sa ating "sosyal na sarili" sa pamamagitan ng pag-uugnay ng ating mga pinagsasaluhang karanasan at intensyon. (The evolution of music and human social capability Jay Schulkin, Greta B. Raglan Front Neurosci. 2014; 8: 292. Na-publish online 2014 Set 17. doi: 10.3389/fnins.2014.00292) Makabagong Pananaliksik: Ang "Mga Pangarap ng Namatay" ay maaaring mapadali ang pagpapagaling 1. Obserbasyon ng Easterling et al na “Sa kabaligtaran, ipinakita ng karanasan sa mga pastoral na tagapag-alaga na ang mga indibidwal ay tila mas mahusay na makayanan kung maaari nilang "i-aktuwal" ang kanilang mga espirituwal na karanasan sa mga oras ng krisis. (Espiritwal na Karanasan, Pagdalo sa Simbahan, at Pangungulila,” ni Larry W. Easterling, Th. D, Louis A. Gamino, Ph.D., Kenneth W. Sewell, Ph.D., Linda S. Stirman, BSN) 2. Tinapos ni Julie Parker na "Ang mga natuklasan ng pag-aaral na ito ay sumusuporta sa umuusbong na modelo ng kalungkutan na naglalagay na ang pagpapanatili ng patuloy na mga bono sa namatay ay maaaring maging adaptive. Sinusuportahan din nila ang assertion na ang espirituwal at/o relihiyon na mga sistema ng paniniwala ay nauugnay sa mga adaptive na resulta ng kalungkutan." 3. Kate Adams Bishop Grosseteste University College Lincoln Brendan Hyde Australian Catholic University ay nagsabi na "Ang mga panaginip ng namatay, at ang mga may kaugnayan sa kamatayan sa ibang mga paraan, ay hindi karaniwan sa panahon ng pagkabata lalo na kung ang gayong mga panaginip ay malapit na sumasalamin sa mga yugto ng pagdadalamhati. proseso (Garfield, 1996) …. Ipinakita ng mga pag-aaral ng husay na ang ilang mga bata ay nagmumuni-muni sa kanilang mga panaginip at nakakahanap ng kahulugan sa kanila, na ang ilan sa mga panaginip na ito ay gumagawa ng espirituwal na epekto!” (Mga Pangarap ng Kalungkutan ng mga Bata at ang Teorya ng Espirituwal na Katalinuhan) Komentaryo Sinabi ni Alessandro Casale: “Ang mga katutubong lipunan sa Hilaga at Timog Amerika ay may mga teorya at interpretasyon sa panaginip na naghahayag ng isang pilosopikal na kaayusan tungkol sa kalikasan ng uniberso. Ang konseptong ito ay kadalasang naiiba sa iba pang mga lipunang hindi katutubo, tulad ng mga Euro-American, na higit na binabalewala ang pangangarap bilang hindi mahalaga sa realidad ng pang-araw-araw na buhay.” (Indigenous New Hampshire Collaborative Collective Indigenous Dreams: Prophetic Nature, Spirituality, and Survivance Ni Alessandro Casale '19) Idadagdag ko na ang pahayag na ang mga Euro-American na lipunan ay "binalewala" ang mga pangarap bilang pinagmumulan ng "katalinuhan" ay isang malaking pagmamaliit. Ang mga akademikong materyalista ay sinisiraan at pinapababa ang mga pangarap ng namatay halimbawa bilang "mga guni-guni at maling akala" -sa literal. Sa aking pagsasaliksik ng mga panaginip ng namatay, sa kaibahan sa karamihan ng mga pag-aaral sa sikolohiya ng dalawang artikulo sa psychiatric tungkol sa mga panaginip ng namatay ay literal na naglalarawan ng mga panaginip ng namatay bilang "mga guni-guni at maling akala." Sinabi sa akin ni Dr Neal isang psychiatrist na sinanay sa Johns Hopkins na wala siyang pagsasanay o edukasyon sa mga taong may espirituwal na karanasan. Sa isang kahulugan ang APA ay mas masahol pa. Tinutukoy nila ang mga anomalya. Ang mga anomalya ay hindi mga tao sa pamamagitan ng kahulugan. Kabaligtaran iyon sa mga artikulo ng karamihan sa mga sikolohikal na mananaliksik na nagpapakita na ang mga pangarap ng namatay ay maaaring - at mayroon - pinadali ang pagpapagaling sa pangungulila. Sinabi ni J. E Kennedy na "napakakaunting pananaliksik ang ginawa sa" mga tao - na mula sa aking mga karanasan at pananaliksik ay masyadong totoo. Ang mga espirituwal at relihiyosong paniniwala bilang "mga sistema ng kahulugan" na nagsasama ng "mga ugnayang panlipunan" at ang pagkakadiskonekta ni Frankl Gaya rin ng pinagtatalunan nina Paloutzian at Park (p. 12, idinagdag ang pagdidiin), "ang relihiyon at espiritwalidad ay higit o hindi gaanong magkakaugnay, kultural na elaborated na mga sistema ng kahulugan na naka-embed at nakuha sa pamamagitan ng mga panlipunang relasyon at mga institusyong matatagpuan sa kumplikadong natural at built na mga kapaligiran." Sa prinsipyo - sa liwanag ng katotohanan na mayroong isang pinagkasunduan sa mga siyentipiko na higit sa lahat ang mga tao ay "sosyal na mga hayop - kung gayon, ang mga relasyon ang magiging pangunahing at pangunahing "katangian" ng sangkatauhan, kumbaga. Ang konsepto ng "mga sistema ng kahulugan" na nagsasama ng "mga ugnayang panlipunan" ay naaayon sa maraming pananaliksik sa mga sinaunang lipunan ng tao - halimbawa, ang pagtuon ni Erica Hill sa mga espirituwal na paniniwala sa mga espiritu ng hayop bilang "mga relasyon ng tao sa mundo ng hayop." Idaragdag ko na si David Hay, isang Kristiyanong sikologo, na nagtataguyod ng kahalagahan ng 'relasyonal" na espirituwalidad” [lalo na kaugnay sa Diyos] ay ipinaliwanag ito sa mga tuntunin ng “Ang dakilang pilosopong taga-Scotland na si John Macmurray (1961), ay nagpahayag na ng katulad sa kanyang Gifford Lectures sa Glasgow University noong 1954: ......ang yunit ng personal na pag-iral ay hindi ang indibidwal, ngunit dalawang tao sa personal na relasyon; at na tayo ay mga tao hindi ayon sa indibidwal na karapatan, ngunit dahil sa ating kaugnayan sa isa't isa.... Ang yunit ng personal ay hindi ang 'Ako' kundi ang 'Ikaw at Ako'. Panlipunan – Ang Espirituwal na Sarili ay lumilikha ng Sosyal – Moral Order- Sa napakadetalye at masusing artikulo ni Erica Hill, Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka, malinaw na binibigyang-diin ni Erica Hill ang katotohanan na ang isyu sa espirituwal na paniniwala sa mga espiritu ng hayop, "mga relasyon ng tao sa natural na mundo" ay ang pangunahing isyu. Sa esensya, tinukoy ni Erica Hill ang mga espirituwal na paniniwala sa kontekstong ito bilang paglikha ng isang realidad na nakatuon sa mga relasyon ng tao sa kapaligiran. Ang diin ay sa "mga relasyon ng tao" - kabaligtaran sa mga relasyon sa "sobrenatural." Ang katotohanan nito ay ang mga espirituwal na paniniwala sa mga espiritu ng hayop, tulad ng ipinakita ni Erica Hill nang detalyado ay nagbigay ng isang panlipunang kamalayan o istraktura ng kahulugan (sistema ng mga simbolo sa mga termino ng antropologo na si Clifford Geertz) hindi lamang sa aktibidad ng pangangaso kundi pati na rin, bilang Erica Binibigyang-diin ni Hill, ang social "media" o istrukturang panlipunan din. Dahil dito, kailangan ng mga Relihiyon na bumalot o isama ang buong mga komunidad at lipunan na kinakailangang nangangailangan ng espirituwal at relihiyosong mga paniniwala upang matupad ang isang malaking bilang ng iba't ibang mga tungkulin upang lumikha at mapanatili ang isang komunidad. Dapat kong aminin na ang aking impresyon ay na sa partikular na sandali ng oras ang pendulum na tumutuon sa supernatural at transendental - na ang ilan ay napakadalas lamang tingnan bilang hindi sa daigdig - ay napakalayo na at ang mga tao ay nawalan ng ugnayan sa ilan sa mga pinagmulan at ugat ng espirituwalidad. Dahil dito, ang mga espirituwal na paniniwala ay, nakatuon at pangunahing nauugnay sa "mga relasyon ng tao - at malayo sa pagiging. Tulad ng mariin na sinabi ni Erica Hill, "Ang kanilang mga iniisip at aksyon ay nagtatag at nagpapanatili ng mga relasyon sa mga biktimang hayop at maaaring mas produktibong naisip bilang mga dinamikong panlipunang pag-uugali na naka-embed sa loob ng konteksto ng pang-araw-araw na buhay kaysa bilang mga privileged ritual acts." Sa pagbubuod ng malawak na mga ritwal, tuntunin, at bawal na kasangkot sa mga espirituwal na paniniwala sa mga espirito ng hayop at ang malaganap na pagkakaroon ng mga espirituwal na paniniwala sa pang-araw-araw na buhay, sinabi ni Erica Hill, "Una, ang mga biktimang hayop, kabilang ang oso, walrus at balyena, ay itinuturing na ahente. mga nilalang na nakipag-ugnayan sa mga tao bilang mga tao; sila ay mga kapantay ng lipunan na may kakayahang magpasya kung papaboran ang mga tao sa pamamagitan ng pagpayag sa kanilang sarili na kunin. Ang mga mangangaso ng tao ay nakikipag-ugnayan sa mga biktimang hayop nang regular, marahil araw-araw, na batayan. Ang ritwal ng pangangaso at pagsunod sa mga bawal ay responsibilidad ng indibidwal na mangangaso at ng kanyang mga miyembro ng pamilya, na ang tungkulin ay lapitan, kunin, katayin at itapon ang hayop at ang mga labi nito. Sinabi pa ni Erica Hill, "Dalawang anyo ng materyal na kultura ang nagpapahiwatig ng relasyong Eskimo–hayop na ito: ang mga anting-anting sa pangangaso at mga taguan ng marine mammal at kalaunan, ang reindeer, ay nananatili. Ang mga anting-anting, na inilibing kasama ng mga mangangaso at nakuhang muli mula sa mga konteksto ng libing sa mga lugar sa baybayin sa Alaska at Chu kotka, ay nagkatotoo ang kaugnayan sa pagitan ng mga mangangaso at ng inuat ng biktima.” Itinatampok ni Erica Hill ang medyo detalyadong mga pamamaraan at protocol na nagbalangkas ng "mga relasyon ng tao sa natural na mundo!" at mga detalye ng ilan sa mga tumpak na paraan at protocol na partikular na tinutukoy ang ilang mga relasyon. Sinabi ni Erica Hill na ang “Relations with these persons involved sets of rules and expectations and were predicated on mutual respect, as one's relations with human kid were. Ang mga paglabag sa pag-uugali, hindi pagkakaunawaan at masamang asal ay may negatibong implikasyon sa lipunan, tulad ng ginawa nila sa pakikipag-ugnayan sa mga kamag-anak, pinsan, o mga kasosyo sa kalakalan.” Filipino Bayanihan at Collectivist Social Consciousness Gaya ng itinampok ni Amanda Everett, ang mga konsepto ng Filipino ng “bayanihan at damay,… ay mga halimbawa ng matatag na pakikipagtulungan sa komunidad.” Isang Ilongga connection-friend of mine translate that Filipino word Bayanihan as "helping others" which has a little different emphasis from the dictionary definition: Ang bayanihan ay salitang Filipino na hango sa salitang bayan na nangangahulugang bayan, bansa, o komunidad sa pangkalahatan. Ang "Bayanihan" ay literal na nangangahulugang, "pagiging isang bayan," at sa gayon ay ginagamit upang tumukoy sa isang diwa ng pagkakaisa at pagtutulungan ng komunidad. Ang mga collectivist na lipunan ay isang napatunayang katotohanan. Ang Collectivism ay ang ugali, sa antas ng indibidwal at lipunan, na tingnan ang sarili bilang nagtutulungan at isang miyembro ng isang grupo sa halip na isang malayang nilalang. Sa mga kulturang kolektibista, nararamdaman ng mga tao na sila ay kabilang sa mas malalaking grupo o mga kolektibo na nagmamalasakit sa kanila bilang kapalit ng katapatan (Hofstede & Bond, 1984). Bilang resulta, pinahahalagahan ng mga kulturang kolektib ang pagtutulungan, komunalismo, nakabubuo na pagtutulungan, at pagsunod sa mga tungkulin at pamantayan. Ang isang kolektibistang kultura ay mas malamang na bigyang-diin ang kahalagahan ng pagkakasundo sa lipunan, paggalang, at mga pangangailangan ng grupo kaysa sa mga indibidwal na pangangailangan. Sa mga kulturang kolektibista, ang mga layunin at pangangailangan ng grupo ay may posibilidad na mauna kaysa sa indibidwal. Mga katangiang pangkultura ng kolektibista Una, ang kahulugan ng sarili bilang nagtutulungan — kaugnay ng ibang tao sa halip na sa mga abstract na katangian ng isang indibidwal (Markus at Kitayama, 1991b; Reykowski , 1994). Pangalawa, isang pagkakahanay ng mga personal at communal na layunin — ibig sabihin, ang indibidwal ay gumagawa ng mga desisyon na isinasaalang-alang ang mga gusto ng kolektibo at kung ano ang kanilang dinadala o inaalis sa grupo. Pangatlo, may higit na pagsasaalang-alang sa mga pamantayang panlipunan kaysa sa mga indibidwal na saloobin kapag gumagawa ng mga desisyon. Panghuli, mayroong isang diin sa mga relasyon, kahit na hindi kanais-nais para sa mga indibidwal. Ang ubod ng kolektibismo ay ang ideya na ang mga grupo ay nagbubuklod nang sama-sama at kapwa nag-oobliga sa mga indibidwal ( Kemmelmeier 2002). Dahil dito, pinahahalagahan ng mga kolektibista ang seguridad, magandang ugnayang panlipunan, pagkakasundo sa loob ng mga pangkat, at mga personal na relasyon. ( Triandis , McCusker , at Hui, 1990), at mga kolektibistikong lipunan ay umaasa sa magkaparehong obligasyon batay sa katayuan (Schwartz 1994). Ang mga ingroup na ito ay maaaring magkaiba tulad ng pamilya, angkan, etnisidad, o relihiyon, at dahil dito, ang mga halaga ng mga collectivist ingroup ay maaaring maging mas malawak na sumasaklaw kaysa sa indibidwalismo. Ang mga ingroup ay madaling matunaw at paminsan-minsan ay maaaring umabot sa isang buong lipunan. (Pag-unawa sa Mga Kultura ng Collectivist: Pangkalahatang-ideya at Mga Halimbawa, Simply Psychology, Charlotte Nickerson https://www.simplypsychology.org/what-are-collectivistic...#) Collectivist Culture vs Extreme Individualism at The Trump No Mask Madness Halimbawa, ang kolektibismo ay isang makapangyarihang tagahula ng paggamit ng maskara sa panahon ng pandemya ng COVID-19, kapwa sa mga indibidwal at kultura (Jin & English 2021). Ang extremist right-wing Christian na pinamunuan ng 'Antisocial No Mask Madness' ay nararapat na espesyal na banggitin. “Ang mga Amerikano ay 4% ng populasyon ng mundo. Gayunpaman, ang mga Amerikano ay kumakatawan sa 20.6% ng mga patay sa Mundo. Mga pagsusuri sa bilang ng mga hindi kinakailangang labis na pagkamatay kumpara sa ibang mga bansa." Maraming mga right-wing na Kristiyanong lider ang nagpatibay ng "No Mask Madness" na itinaguyod ng - ng lahat ng tao - isang "presidente" ng United |Estado - Donald Trump. malaking lawak ng mga ekstremistang Evangelical at Southern Baptist Christian na mga pinuno Dapat Nating Ibalik ang Balanse sa Puwersa Si David Hay, isang iskolar at Kristiyanong teologo, ay naninindigan na ang Western Academia ay pinag-uusapan ang modelo o mapa ng "matinding indibidwalismo" - na pinaniniwalaan kong tama. Si Virgilio Enriquez ay may magkatulad na pananaw at tiningnan ang western academia bilang banta sa mga pro-social values gaya ng Kapwa (shared identity) – Allport's Fallacy na "Walang psychology of groups" na kahit ngayon ay patuloy na problema. Si Brian McVeigh, isang iskolar sa kultura at may-akda ng Hapon ay nagsabi na ang ideya na "Walang sikolohiya ng mga grupo" ay isang halimbawa ng matinding indibidwalismo Markus, Shinobu Kitayama, Rachel Heiman, ang mga may-akda ng kabanata na Kultura at "Basic" Psychological Principles, ng Social Psychology Handbook of Basic Principles, ay buong tapang na nagsasaad - at walang pag-aalinlangan - na sa kasalukuyan, "Ang mga sikologo na nag-aaral ng mga grupo ay lumalapit sa ideya ng isang grupo bilang isang entity lamang nang buong ingat.” Ang walang maskara-kabaliwan sa USA ay malinaw na katibayan na tama ang pagtatasa ni David Hay. Ang Katunayan ay nasa Pudding: Ang mga Amerikanong Kamatayan mula sa Corona Virus ay hindi katumbas ng halaga kaysa sa mga pagkamatay mula sa corona virus sa Europa, o anumang ibang bansa sa bagay na iyon. Ang isang artikulo sa Market Watch na inilathala noong 8-13-2020 ay nag-ulat na "Ang US ay may pinakamaraming kaso sa 5.19 milyon, at ang mga pagkamatay na nauugnay sa COVID-19 ay nasa 166,027." Ang katotohanan ay ang populasyon ng US ay 44% ng populasyon ng Europa, ngunit ang pagkamatay ng mga Amerikano ay 77% ng mga pagkamatay sa Europa dahil sa corona virus. Ang proporsyonal na bilang ng mga pagkamatay ng mga Amerikano sa corona virus ay malayo, higit sa kung ano ang naranasan ng ibang bansa mula sa pagkamatay ng corona virus. Ang US ay maaaring mula rin sa ibang planeta. I find the No Mask Madness distressing dahil ito ay direktang lumalabag sa utos ni Kristo na "Magmahalan kayo sa isa't isa": "Isang bagong utos ang ibinibigay ko sa inyo, na kayo'y mangagibigan sa isa't isa: kung paanong inibig ko kayo, ay mangagibigan din kayo sa isa't isa" (Juan 13:34) - na sa pinakamababa ay mangangailangan ng pagiging makonsiderasyon, mabait, at pagmamalasakit sa iba. Mas masahol pa, ang NO Mask Madness ay walang katuturan. Ano kaya ang posibleng layunin sa pagiging hindi lamang bastos kundi sa aktwal na panganib sa kalusugan ng iba?? - Wala, Wala, Ganap na Walang Katuturan! Mga Pagninilay at Komentaryo: Masalimuot na Pagkakaugnay Espiritu bilang Puwersa - Life-Force bilang panlipunan-kolektibong kamalayan na may banal na inspirasyon paminsan-minsan Ang imortal na quantum physicist, si Max Planck ay nagsabi, "Ang lahat ng bagay ay nagmula at umiiral lamang sa bisa ng isang puwersa... Dapat nating ipagpalagay sa likod ng puwersang ito ang pagkakaroon ng isang malay at matalinong Isip. Ang Isip na ito ang matris ng lahat ng bagay.” Kamalayan at Quantum Physics: Ang mga batas ng quantum Mechanics ay nangangailangan ng kamalayan Si Eugene Wigner, isang theoretical physicist at mathematician, ay malinaw na nagsabi: "Hindi posible na bumalangkas ng mga batas ng quantum mechanics sa isang ganap na pare-parehong paraan nang walang pagtukoy sa kamalayan." Si RC Henry, may-akda at pilosopo, ay nagbibigay-diin: "Ang mga tagamasid ay lumilikha ng katotohanan at katotohanan!" Totoo rin iyan - o lalo na - para sa materyalistang pagsasaayos na may quantification at makitid na molecular reality. Mayroong ilang mga pag-aaral na nagpapakita na ang "mga sikolohiya" ay maaari ding maging mga hula sa sarili: Paglikha ng Pisikal na Realidad at Paglikha ng "Sense of Reality" Habang binigyang-diin ni Kristo ang Banal na Espiritu bilang "Espiritu ay Katotohanan" (Juan 5:6, o ang Espiritu ng Katotohanan, o pagsamba sa Espiritu at katotohanan - para sa pananaw sa kamalayan bilang katalinuhan at puwersa - Banal na Espiritu ng mga Hudyo: Ruach Hakodesh Ang lahat ng mga Propeta ay nagsalita "sa Banal na Espiritu"; at ang pinaka-katangian na tanda ng presensya ng Banal na Espiritu ay ang kaloob ng propesiya, sa diwa na ang taong kinalalagyan nito ay nakikita ang nakaraan at ang hinaharap Sa Hudaismo, ang Banal na Espiritu (Hebreo : רוח הקודש , ruach ha-kodesh) ay tumutukoy sa banal na puwersa, kalidad, at impluwensya ng Diyos sa sansinukob o sa mga nilalang ng Diyos, sa mga ibinigay na konteksto. Lumilikha ng isang pakiramdam ng katotohanan Gaya ng naobserbahan ni William James noong 1902, ang mga espirituwal na karanasan ay maaaring lumikha ng isang "sense of reality" Sa pamamagitan ng sining, musika, at espirituwalidad - pati na rin ang cognitive analysis ang mga tao ay lumikha ng katotohanan. Iyan ang ginawa ng mga espirituwal na proseso sa loob ng sampu-sampung libong taon - para sa mas mabuti o mas masahol pa - Paglikha ng katotohanan at katotohanan ng tao. Sa isang obserbasyon na kahanay ng paglikha ni William James para sa isang pakiramdam ng katotohanan, binibigyang-diin ni Michael Steger ang: "ang ibig sabihin ay, sa puso nito, isang integrating factor para sa mga tao. Pinagsasama-sama ng kahulugan ang mga ideya ng mga tao tungkol sa kung sino sila, ang uri ng mundong kanilang ginagalawan, at kung paano sila nauugnay sa mga tao at kapaligiran sa kanilang paligid. Isinasama ng kahulugan ang mga elementong ito sa mga mithiin ng mga tao at pangkalahatang layunin. (Quest p. 169) Kaya, ang "kahulugan" at kamalayan ay hindi mga static na abstraction na matatagpuan sa mga bookshelf, ngunit isang dinamikong patuloy na proseso ng paglikha. Ibig sabihin, mula sa isang tiyak na pananaw ang pagsukat ng realidad ay inililipat ang katotohanan mula sa "paglikha ng katotohanan" patungo sa isang realidad na masusukat - na lumilihis ng isang tunay na pananaw mula sa isang tiyak na pananaw. Hindi tayo mabubuhay sa isang mundo na binibigyang-kahulugan ng iba: Hildegard ng Bingen (c. 1098 – 1179), na kilala bilang Sibyl of the Rhine, na isang German Benedictine abbess ay nag-obserba, "Hindi tayo mabubuhay sa isang mundo na hindi sa atin, sa isang mundo na binibigyang-kahulugan para sa atin ng iba, ang isang naipaliwanag na mundo ay hindi isang tahanan. Isang makitid na daanan ng katotohanan: "Ito ay isang makitid na daanan lamang ng katotohanan (kahit na siyentipiko man o iba pang katotohanan) na dumadaan sa pagitan ng Scylla ng isang bughaw na fog ng mistisismo at ng Charybdis ng isang sterile rationalism. Ito ay palaging puno ng mga patibong at ang isa ay maaaring mahulog sa magkabilang panig." - Nobel prize-winning physicist Wolfgang Pauli Addendum I. Isang Espirituwal na Dimensyon – Pagkakaugnay at Pagiging Mabuti Sipi mula sa artikulo sa mga espirituwal na karanasan ni JE Kennedy Ang mga highlight ng pag-aaral ni Kennedy ay ang mga karanasan ay nagdudulot ng mas mataas na interes sa espirituwalidad at isang espirituwal na dimensyon, patnubay ng isang mas mataas na kapangyarihan, at isang mas mataas na pakiramdam ng kagalingan at pagkakakonekta! Ang data mula sa isang sample ng kaginhawahan ng 120 tao na aktibong interesado sa parapsychology na nag-ulat na nagkaroon ng hindi bababa sa isang paranormal at/o transendente na karanasan ay nagpakita na ang mga karanasang ito ay nagpapataas ng kanilang interes at paniniwala sa mga espirituwal na bagay at nagpapataas ng kanilang pakiramdam ng kagalingan. Higit na partikular, ang karamihan ng mga sumasagot ay nagpahiwatig na ang mga karanasan ay nagresulta sa pagtaas ng paniniwala sa buhay pagkatapos ng kamatayan, paniniwala na ang kanilang buhay ay ginagabayan o binabantayan ng isang mas mataas na puwersa o nilalang, interes sa espirituwal o relihiyosong mga bagay, pakiramdam ng koneksyon sa iba, kaligayahan , kagalingan, kumpiyansa, optimismo tungkol sa hinaharap, at kahulugan sa buhay. Isinaad din nila ang pagbaba ng takot sa kamatayan, depresyon o pagkabalisa, paghihiwalay at kalungkutan, at pag-aalala at takot sa hinaharap. Ang mga sukat ng kasalukuyang kagalingan at kasalukuyang kahalagahan ng espirituwalidad ay positibong nauugnay sa mga naiulat na pagbabago sa kagalingan at espirituwalidad na nagreresulta mula sa mga maanomalyang karanasan. Bagama't 45% ng mga respondente ang nagpahiwatig na ang isang paranormal na karanasan ay nagpatakot sa kanila, ang takot na ito ay tila pansamantala o may halong positibong pakiramdam dahil 9% lamang ang nagpahiwatig na ang kanilang mga karanasan ay nakakatakot na walang positibong halaga. Iminumungkahi ng kamakailang pananaliksik na ang pananaw sa mundo na bukas sa mga aspeto ng buhay na lampas sa pisikal na materyalistikong kaharian ay maaaring makatutulong sa kalusugan at kagalingan (Borysenko, 1993; Gartner, Larson, & Allen, 1991; Koenig, 1990; Larson, et al. ., 1992; Ornish, 1990). Ang interes sa pananaliksik na ito sa gamot sa katawan ng isip at ang ugnayan sa pagitan ng espirituwalidad at kalusugan ay mabilis na lumalaki. [p. 249-250] Isang Exploratory Study of the Effects of Paranormal and Spiritual Experiences on Peoples' Lives and Well-Being JE Kennedy and H. Kanthamani (Orihinal na publikasyon at copyright: The Journal of the American Society for Psychical Research, 1995, Volume 89, pp.249- 265. Bagong Integrative Approach: Synthesis-Consensus of Frankl, Jung, and W. James: Spiritual Experiences Generating Meaning & a Sense of Reality Ang mga pananaw na ito ng mga psychologist ng kalungkutan ay naaayon sa Synthesis Consensus nina Viktor Frankl, Carl Jung at William James - o ang "Bagong Integrative Approach" ayon sa tawag dito ni Dr. Paul Wong. Ipinaliwanag ni Dr. Paul Wong ang mga pananaw ni Viktor Frankl: "Ang noetic (espirituwal, partikular na tao) na dimensyon ay naglalaman ng mga katangiang gaya ng ating kalooban sa kahulugan [ang sentral na konsepto ni Frankl ng pangunahing drive ng tao] ang ating oryentasyon ng layunin, mga ideya at mithiin, pagkamalikhain, imahinasyon , pananampalataya, pag-ibig na higit pa sa pisikal, konsensya na higit sa superego, pag-iiba sa sarili, mga pangako, responsibilidad, pagkamapagpatawa, at kalayaan sa pagpili." Una, binibigyang-diin ni William James na “Sila [mga abstraction (mga simbolo) at espirituwal na emosyon-mga karanasan] ay tumutukoy sa ating mahahalagang saloobin na kasing-tiyak ng mahalagang saloobin ng mga magkasintahan ay tinutukoy ng nakagawiang kahulugan, ...... , ang posibilidad ay hindi mo sila matutulungan bilang mga tunay na pang-unawa sa katotohanan, bilang mga paghahayag ng isang uri ng katotohanan [aking salungguhit] na walang masamang argumento, gayunpaman hindi mo masasagot sa mga salita, ang makapagpapaalis sa iyong paniniwala" (P.47) Sinabi pa ni William James na ang mga karanasan sa relihiyon at mga espirituwal na karanasan ay lumilikha at nagbubunga ng isang “sense of reality” (p.48) Kaya, sa liwanag ng katotohanan na ang mga espirituwal na karanasan ay kadalasang nagsasangkot ng mataas na sisingilin na mga emosyon at may posibilidad din na humubog ng isang pakiramdam ng katotohanan, gayundin ang katotohanan na ang kalungkutan ay pangunahin na tungkol sa kalakip at mga emosyon, makatuwiran na ang mga espirituwal na karanasan sa mga proseso ng pagdadalamhati. maaaring muling hubugin at mapadali ang paglutas sa nagdadalamhati (ang klasikong gawa ni William James, orihinal na inilathala noong 1902, The Varieties of Religious Experiences.) Para sa pananaw: Napagmasdan nina Park at Paloutzian – mula sa isang kamakailang pagsusuri ng "maraming" pag-aaral ng mga taong may espirituwal o espirituwal-psychic na karanasan - na sa isang lugar sa pagitan ng 1/3 hanggang kalahati ng mga tao ay may mga espirituwal-psychic na karanasan. Ibig sabihin sa United States 110 milyong tao ang may mga karanasan sa isang uri o iba pa. Isa pa, ipinahiwatig ng isang maliit na pag-aaral na 64 sa 125 katao ang nakikibahagi sa espirituwalidad sa pagdadalamhati. Sinabi pa nina Park at Paloutzian na ang mga pag-aaral ay tiyak na "nagtatatag ng normalidad ng naturang mga ulat at na hanggang kamakailan lamang ay hindi pinansin ng mga social scientist ang isang karaniwang-phenomena." (p. 67) Addendum II. Mabunga, Malikhaing Tunay na Daigdig na Espirituwalidad – Ang paraan ng pagtingin mo sa mga bagay ay ang pinakamakapangyarihang puwersa sa paghubog ng iyong buhay! Irish na makatang teologo na si John O'Donohue Mahalaga ang Fundamentals - Mahalaga ang Fundamentals dahil ang mga panuntunang pang-akademiko - mga pamamaraan - ang humuhubog sa kung paano mag-isip ang mga mag-aaral at mga tao. Binibigyang-diin ng lahat ng "dakila" na ang kung paano natin nakikita, naiisip o nalarawan ang mundo ay kritikal: "mga modelo" (Dr. Ramachandran, Dr Farra), "Mga Simbolo" (Jung), "Pagmamapa" (Damasio, Geertz), "mga kategorya ng isip ” (Bargh). Ang wastong pagkakategorya ng mga uri at katangian ay kritikal sa paggawa ng makatotohanang larawan o pagtatasa. Gaya ng sinabi ni Buddha- "We become what we think" at ang mga unibersidad ay nagtuturo ng materyalistang paraan ng pag-iisip, at ang molecular materialist mindset ay madaling maiparating kahit na walang malay (maladaptive) stereotypes. Mayroong ilang mga sosyolohikal na katotohanan na maaaring dalhin - tulad ng pagtaas ng 36% sa rate ng pagpapakamatay mula 2000 hanggang 2021 (CDC) Aristotelian Scientific Method na Inilapat sa Spirituality - Scientific Method = 1. Ipunin ang mga Katotohanan 2. Ikategorya ang Data 3. Suriin ang Impormasyon 4. Gumuhit ng mga Konklusyon Mga Isyu sa Pamamaraan A, Tunay na Konteksto ng Daigdig - Muzafer Sherif: “Ang isang sikolohikal na konstruksyon—kung ito ay mapatunayang wasto at sapat—ay dapat na wasto at sapat sa pangangasiwa sa mga bagay ng ordinaryong mga gawain ng tao tulad ng sa... [a] eksperimento sa laboratoryo." (Vol. 52, No. 6 Nobyembre, 1945 The Psychological Review, M Sherif & H Cantril}. Bagong Modelo-Paradigm Kategorya ng mabunga - mga uri ng malikhaing espirituwalidad sa totoong mundo – tulad ng espirituwalidad ng pagdadalamhati o pakikiramay - bilang kontra sa materyalistang kasabihan na "Lahat ng espirituwalidad ay hindi totoo!" Sinabi ni William R. Miller at Carl E. Thoresen, "Ang isang pilosopikal na batayan para sa pananaw na ito ay materyalismo, ang paniniwala na walang dapat pag-aralan dahil ang espiritwalidad ay hindi nahahawakan at lampas sa mga pandama." (Artikulo ng NIH: "Espiritwalidad, relihiyon at kalusugan: isang umuusbong na larangan ng pananaliksik") Ang Molecular Materialism ay isang mindset - hindi agham - sa katunayan, malayo sa anumang makatotohanang agham ng kamalayan ng tao. Counterpoint to academic materialist maxim "Lahat ng espirituwalidad ay hindi totoo" 1. Spirituality of Compassion: “Ang pakikiramay sa iba at panlipunang suporta ay may halaga ng kaligtasan at benepisyo sa kalusugan…. (The Oxford Handbook on Compassion: p. 171) "Nagtatalo ang aming mga natuklasan na ang espirituwalidad—sa itaas at higit pa sa pagiging relihiyoso—ay natatanging nauugnay sa higit na pakikiramay at pinahusay na altruismo sa mga estranghero." (The Social Significance of Spirituality Laura R. Saslow et al), "ang pagiging relihiyoso at espiritwalidad ay positibong nauugnay sa mahabagin na pagmamahal kapwa para sa malapit na iba (kaibigan, pamilya) at para sa sangkatauhan (mga estranghero)." (Mahabag na pag-ibig......, S. Sprecher 2. Musical Spirituality Shulkin at Raglan "Ang aming ebolusyon ay mahigpit na nakatali sa musika at sa katawan bilang isang instrumento (hal., pagpalakpak). Ang musika, bukod sa iba pang mga bagay, ay nakakatulong upang mapadali ang panlipunang kooperatiba at magkakaugnay na pag-uugali." "Ang musika ay isang pangunahing bahagi ng ating ebolusyon - at gumagana dahil pinapadali nito ang "pantaong pakikipag-ugnayan" at "panlipunan na sarili"" Sa cross-culturally, sa unang pagtatantya, ang mga 'musika' na pag-uugali ay hindi lamang may pattern na tunog, kundi pati na rin ang hayagang pagkilos; Ang 'musicality' ay isang pag-aari ng mga komunidad sa halip na ng mga indibidwal; at ang musika ay nababago sa mga tiyak na kahulugan o kahulugan nito (p.1) (Ian Cross) 3. Espirituwal na Pagpapagaling sa Nagdadalamhati na Pagpapagaling Ang Easterling, et al ay nagmamasid “Sa kabaligtaran, ipinakita ng karanasan sa mga pastoral na tagapag-alaga na ang mga indibidwal ay tila mas makakayanan kung maaari nilang "i-aktuwal" ang kanilang mga espirituwal na karanasan sa mga oras ng krisis. Ang pag-aaral ni J Parker ay "sinusuportahan ang paggigiit na ang espirituwal at/o mga sistema ng paniniwala sa relihiyon ay nauugnay sa mga adaptive na resulta ng kalungkutan." 4. Kapwa-loob pro-social norms/spirituality Kapwa & Relational Spirituality: K Lagdameo-Santillan “Ang Kapwa ay isang pagkilala sa isang nakabahaging pagkakakilanlan, isang panloob na sarili, na ibinahagi sa iba (ie Reynaldo Ileto, Jeremiah Reyes, Mercado, atbp.) + Ubuntu (African - Anglican Tutu) Anam Cara - soul friend (Celtic - soul friend, O'Donohue - Irish theologian) 5. Espiritwalidad ng mga Bata Donna Thomas: “ang mga maanomalyang karanasan ay maaaring magpasigla sa pagpapagaling sa sarili para sa mga bata at kabataan.” 6. Artistic Spirituality: Robert K. Johnston - 20 porsiyento ng mga Amerikano ay bumaling sa "media, sining at kultura" bilang kanilang pangunahing paraan ng espirituwal na karanasan at pagpapahayag...." 7. Poetic Spirituality & Prophecy-Creativity & Transcendence: "Ang propeta ay isang makata. Ang kanyang karanasan ay kilala ng mga makata. Ang alam ng mga makata bilang patula na inspirasyon; tinawag ng mga propeta ang banal na paghahayag" - Heschel 8. Dream Weaving/ T'boli-T'nalak – Mga pangarap bilang pinagmumulan ng banal na inspirasyon at biyaya sa pagsisid – ang T'boli artist, "Si Be Lang Dulay, isang pambansang artista, ay nagpasikat ng T'nalak weaving kasama niya ang mahigit 100 iba't ibang T. 'nalak designs." 9. Ang Arctic Hunter Gatherer ay naniniwala sa mga espiritu ng hayop bilang "Human relationships with the natural world..." sa konteksto ng William James Practical Use Principle 10. Dr. Ingela Visuri: Espirituwalidad at "Ang Kaso ng Mataas na gumaganang Autism" Komentaryo: Comparative analysis ng "categorization" sa chapter na "Mystical, Spiritual, and Religious Experiences" sa RF. Paloutzian & C L. Park's Handbook of The Psychology Of Religion And Spirituality. Ang buod ay isang maikling listahan ng APA na “anomalous na mga karanasan” – "mga guni-guni, malapit sa kamatayan, nakaraang buhay, mystical, at paranormal na karanasan!" Ngunit – mula sa aking pangkalahatang-ideya - wala talagang tungkol sa “mga tao” na may mga karanasan. III. Personal na Pangarap na paghabi Sa isang personal na tala, idaragdag ko na ang pagkakaroon ng pananaw na ang mga pangarap ay maaaring pagmulan ng [banal na] inspirasyon ay nagbibigay sa mga estudyante ng Bla'an at T'boli na nakatagpo ko ng katulad na pag-iisip sa akin. Mayroon akong ilang dokumentadong "precognitive" na mga panaginip. Sa aking pananaw ito ay halos kapareho sa paghabi ng panaginip - mayroon akong isang panaginip - at isang "banal na inspirasyon o pananaw" kung baga. Gumagana ang mga dream weavers sa mga disenyo (na isinama sa isang kumplikadong lipunan) at nagtatrabaho ako sa mga salita at ideya, ideolohiya, stereotype at walang malay na proseso. Para sa perspektibo, nagsusulat ako tungkol sa kaugnayan at kahalagahan ng kamalayang panlipunan mula noong 2018, na ginagawang katulad din ng aking pananaw sa mundo ang prosocial ideals at norms ng kapwa-loob ng Filipino. Mayroon akong kalahating dosenang "foresight" na panaginip - apat sa mga ito ay dokumentado - lahat ay may pare-pareho at makatwirang interpretasyon. Ang una - sa ibaba ay isang panaginip tungkol sa Pakistan at digmaang nukleyar. (2) A Hybrid Dream-Perception: Precognitive "Tag" (isang tag na inilalarawan ko bilang isang sentral na aksyon kasama ang isa o dalawang detalye) ng "incel" na terorista sa Canada noong huling bahagi ng Abril, 2018. (3) Dream about Libya (2) -26-2019), (4) Pagkakasabay sa pag-atake sa Strasburg, France - pangarap 9-(19-20)- Gaya ng naobserbahan ni Jean MacPhail, isang iskolar, may-akda ng A Spiral Life at isang dating kapwa sa neuropathology sa Harvard University, 'Natatangi ang aking mga karanasan!' – sa isang bahagi dahil nauugnay ang mga ito sa mga kaganapan sa labas ng aking sarili, pati na rin ang pagiging pare-pareho sa mga makatwirang interpretasyon, pati na rin ang pagiging - medyo nagsasalita - mahusay na dokumentado. Ang isang mahalagang punto ng pagkakasunud-sunod ay ang halos lahat ng aking mga karanasan ay madaling magkasya sa isang kategorya na kahanay sa mga tawag sa alarma ng mga hayop Ang aking mga karanasan bilang "mga tawag sa alarm" ay naaayon din sa matagumpay na paulit-ulit na mga eksperimento ni Daryl Bem sa precognition. Noong 2016, isang artikulo tungkol sa isang meta-analysis ng Daryl Bem (et al) na napaka-matagumpay na precognitive na mga eksperimento ay nagsasaad na "Kapag isinama ang sariling mga eksperimento ni Bem, ang kumpletong database ay binubuo ng 90 mga eksperimento mula sa 33 iba't ibang mga laboratoryo na matatagpuan sa 14 na magkakaibang bansa. Isang kabuuan ng 12,406 na indibidwal ang lumahok sa mga eksperimentong ito." Ang artikulo ay nagpatuloy sa pagsasabi na ang mga resulta ay nagpakita na ang eksperimental na disenyo na nakatuon sa kasarian [instinctual] ay higit na nakahihigit sa iba pang mga disenyo. (Isang Buod ng “Feeling the Future: A Meta-analysis of 90 Experiments on the Anomaloous Anticipation of Random Future Events by Bem, Tressoldi, Rabeyron & Dugga) IV. Isang mabilis na paghahambing ng espirituwal na pag-iisip kumpara sa isang materyalistang pag-iisip: Global Warming at Right-Wing Republican Extremists Pakiramdam ko ay dapat kong i-highlight ang katotohanan na si Trump - na madaling matingnan bilang ang penultimate materialist-at ultimate narcissist na tao - mula sa isang tiyak na pananaw. Dagdag pa rito, ang right-wing extremist Republicans - ay kilala sa pagiging - hindi lamang anti-environment - ngunit virulently anti-nature sa katunayan, na walang paggalang sa buhay. Inalis ni Trump ang bawat pagtukoy sa pagbabago ng klima sa lahat ng pederal na website. Artikulo tungkol kay Pope Francis: “Habang lumilipad ang papal plane malapit sa mga isla ng Caribbean na hinampas ng Hurricane Irma, sinabi ng papa na yaong mga tumatanggi sa agham ng klima ay nagpapaalala sa kanya ng isang salmo mula sa Lumang Tipan tungkol sa katigasan ng ulo. "Ang tao ay tanga, sabi ng Bibliya. Ganun talaga, kapag ayaw mong makita, hindi mo nakikita," he said. Idinagdag ni Francis na ang mga indibidwal at pinuno ng mundo ay may moral na responsibilidad na tumulong sa pangangalaga sa kapaligiran o kung hindi man ay hatulan ng kasaysayan para sa kanilang hindi pagkilos. Sinabi niya na ang mga nag-aalinlangan na ang aktibidad ng tao ay nagdudulot ng pagbabago ng klima ay dapat sumangguni sa mga siyentipiko. Mula sa website ng NOAA: "Natuklasan ng isang bagong pag-aaral na inilathala online ngayon sa journal Science na ang rate ng global warming sa nakalipas na 15 taon ay kasing bilis o mas mabilis kaysa sa nakita noong huling kalahati ng 20th Century. Pinabulaanan ng pag-aaral ang paniwala na nagkaroon ng paghina o "hiatus" sa rate ng global warming sa mga nakaraang taon." Habang ang mga Hurricanes Harvey, Irma, at Maria ay nag-aararo sa hindi pangkaraniwang mainit na karagatan ngayong tag-araw, bawat isa ay nakabasag ng mga rekord, na ikinagulat maging ang mga siyentipiko na nag-aaral ng matinding panahon. Sinasabi ng mga siyentipiko na ang matinding pag-ulan na mga kaganapan na nagpapakain sa mga baha na ito ay tumataas para sa maraming bahagi ng mundo, at ang mga bagyo sa taong ito ay umaangkop sa trend na iyon. Sa partikular, ang pagtaas ng temperatura sa karagatan at ang hangin kasabay ng umuusbong na konstruksyon sa mga lugar na mahihina ay nagpapalakas ng mas mataas na panganib mula sa malalaking delubyo. "Ang lahat ng mga bagyong ito ay dumaan sa isang panahon kung saan sila ay nakakuha ng lakas nang mabilis," sabi ni James Kossin, isang atmospheric scientist sa NOAA Center for Weather and Climate Prediction. "Nakakabahala iyon." Ang Virulent na Anti-environment Efforts ni Trump Binawi ng Trump Administration ang Higit sa 100 Mga Panuntunan sa Kapaligiran. Narito ang Buong Listahan. Nina NADJA POPOVICH, LIVIA ALBECK-RIPKA at KENDRA PIERRE-LOUIS NA-UPDATE Ene. 20, 2021 Sa loob ng apat na taon, binuwag ng administrasyong Trump ang mga pangunahing patakaran sa klima at ibinalik ang marami pang panuntunan na namamahala sa malinis na hangin, tubig, wildlife at mga nakakalason na kemikal. Sa kabuuan, ang pagsusuri ng New York Times, batay sa pananaliksik mula sa Harvard Law School, Columbia Law School at iba pang mga pinagmumulan, ay nagbibilang ng halos 100 mga tuntunin sa kapaligiran na opisyal na binaliktad, binawi o kung hindi man ay ibinalik sa ilalim ni G. Trump. Ang karamihan sa mga rollback na tinukoy ng Times ay isinagawa ng Environmental Protection Agency, na nagpapahina sa mga limitasyon ng panahon ni Obama sa mga paglabas ng carbon dioxide na nagpapainit sa planeta mula sa mga planta ng kuryente at mula sa mga kotse at trak; inalis ang mga proteksyon mula sa higit sa kalahati ng wetlands ng bansa; at binawi ang legal na katwiran para sa paghihigpit sa mga paglabas ng mercury mula sa mga planta ng kuryente. Kasabay nito, nagsikap ang Interior Department na magbukas ng mas maraming lupain para sa pagpapaupa ng langis at gas sa pamamagitan ng paglilimita sa mga proteksyon ng wildlife at pagpapahina ng mga kinakailangan sa kapaligiran para sa mga proyekto. Pinaluwag ng Department of Energy ang mga pamantayan ng kahusayan para sa malawak na hanay ng mga produkto. Molecular Materialist Ideology Ang ganap na pagwawalang-bahala na ito sa kalikasan, lupa - at talagang "buhay" ay malinaw na resulta ng isang materyalistang pag-iisip - isang pag-iisip na ang lahat ay bagay at ang buhay o kalikasan ay walang sariling merito. Ito talaga ang sekularismong argumento ni Karen Armstrong na “binaligtad”. Karen Armstrong "Ang makatwirang pagkiling ng ating makabagong siyentipiko ay nagresulta sa isang bago at hindi sanay na literalismo. Ang "Materialismo bilang isang ideolohiya" ay isang sanaysay ko na gumagawa ng parehong punto - mas nakatuon lamang. Bilang paghirang ng pagkakasunud-sunod, idaragdag ko na ang ahente ng FBI na si McElwee ay nagsasaad na "Ang materyalismo ay nagpapahina sa lipunan" - na talagang totoo. Sinabi pa ni Armstrong, "Sa pre-modernong daigdig, halimbawa, ang mga Hudyo, Kristiyano at Muslim ay tuwang-tuwa sa mataas na alegorikal na interpretasyon ng banal na kasulatan: bilang salita ng Diyos, ito ay walang katapusan at hindi maaaring limitado sa isang interpretasyon." Ang Kamalayan ng Tao bilang puwersa at enerhiya Ang isang mahalagang teknikal na tanong at potensyal na maling kalkula - sa aking pananaw - ay ang pagpapalagay na ang kamalayan ng tao ay isang nakapirming entidad na maaaring masukat at sukatin ay maaaring hindi makayanan sa isang mahigpit na pagsusuri. Sa kasaysayan, ang kamalayan ng tao ay palaging nasa pagbabago. Kaya, ang pagtingin sa kamalayan ng tao bilang isang nakapirming entity ay maaaring humantong sa "skewed data" at makagawa ng pagbaluktot ng katotohanan. Tinitingnan ng ilang mga espirituwal na pinuno ang kamalayan bilang isang puwersa - halimbawa Gandhi. Kunin ang edad ng kaliwanagan halimbawa. Ang Age of Enlightenment o Age of Reason, na nagsimula sa Europe noong ika-17 at 18 na siglo ay isang sosyal-ideolohikal na kamalayan - isang puwersang intelektwal at pilosopikal na nilikha ng mga ideyang panlipunan-pampulitika-relihiyoso na nangibabaw sa mundo ng mga ideya sa Europa at nakabuo ng mga pagbabago sa kultura ng Western Civilization. Ang mga ideya ay iba-iba, kahit na ang pinaka-sentro na premise ay nakasalalay sa ideyal at kataas-taasang katwiran, at ang isang kilalang tema sa pulitika ay self-government at constitutional government, gayundin ang paghihiwalay ng simbahan at estado. Ang idealismo at ang mga ideya ng kalayaan, kalayaan, pagpaparaya sa relihiyon, kapatiran, gayundin ang paghahangad ng kaligayahan ay umunlad bilang mga mithiin sa mga panahong ito. Ang mga ideya ng Enlightenment ay talagang rebolusyonaryo. Malinaw na sinira ng mga ideya ang awtoridad ng monarkiya at ng Simbahang Katoliko. Ang Edad ng Enlightenment ay nagsilang ng tinatawag na Edad ng Rebolusyon, nang, noong huling bahagi ng ika-18 hanggang kalagitnaan ng ika-19 na siglo, ang mga rebolusyonaryong kilusan ay yumanig sa mundo – kapwa sa Europa at sa Amerika. Ang rebolusyon ay nagsagawa ng pagbabago mula sa mga absolutistang monarkiya tungo sa mga pamahalaang konstitusyonal gayundin ang paglitaw ng independiyenteng soberanya ng mga bansang estado. Ang Enlightenment ay nagtakda ng yugto para sa mga paggalaw ng liberalismo at neoclassicism. Ang katangian ng kamalayan bilang hindi lamang isang puwersa, ngunit malamang na isang independiyenteng bahagyang autonomous na puwersa na binibigyang kapangyarihan ng mga salik ng ebolusyon - ay tila isang kapansin-pansing lohikal na posibilidad.

New Approach-Map of Spiritual-Religious Drive & Meaning-Creation, + "Proper knowledge maps actualities of the real world." K. Gergen

By Charles E Peck Jr • 17 Sep, 2024
Charles E Peck Jr academia.edu profile - Link https://independentscholar.academia.edu/CharlesPeckJr Total Views 385,795; Top 0.1%; 1,774 Followers; 3,560 Engaged Readers New Approach-Map of Spiritual-Religious Drive & Meaning-Creation, + "Proper knowledge maps actualities of the real world." K. Gergen vs. The Materialist Map: "All spirituality is unreal" “It is only a narrow passage of truth that passes between the Scylla of a blue fog of mysticism and the Charybdis of a sterile rationalism…” Wolfgang Pauli: Scylla and Charybdis As Pauli described the Scylla and Charybdis monsters – these monsters are real threats in the human mind – sterile rationalism and the blue fog (confusion) of mysticism Wolfgang Pauli rather brilliantly observed “It is only a narrow passage of truth (no matter whether scientific or other truth) that passes between the Scylla of a blue fog of mysticism and the Charybdis of a sterile rationalism. This will always be full of pitfalls and one can fall down on both sides.” That illustrates the inherent dilemma of human consciousness in the polarity between spirituality and mysticism versus extreme rationalism-quantification Immortalized in Homers epic, the Odyssey, the terrifying monsters, Scylla and Charybdis from Greek Mythology are symbols of dangers between which men seem too often caught. To be “between Scylla and Charybdis” is to be trapped between two frightening and dangerous choices or decisions. “Scylla was a supernatural female creature, with 12 feet and six heads on long snaky necks, each head having a triple row of sharklike teeth, while her loins were girdled by the heads of baying dogs. From her lair in a cave she devoured whatever ventured within reach, including six of Odysseus’s companions. Charybdis, who lurked under a fig tree a bowshot away on the opposite shore, drank down and belched forth the waters thrice a day and was fatal to shipping. Her character was most likely the personification of a whirlpool. The shipwrecked Odysseus barely escaped her clutches by clinging to a tree until the improvised raft that she swallowed floated to the surface again after many hours. Scylla was often rationalized in antiquity as a rock or reef. (Britannica - https://www.britannica.com/topic/Scylla-and-Charybdis) The materialist Maxim “All spirituality is unreal” is, in that sense, a Charybdis monster who “drinks down” thoughts and “belches forth” fallacies and delusioons. The sterile rationalism from the materialist fixation with quantification would be an excellent illustration of sterile rationalism. The psychologists, William R. Miller and Carl E. Thoresen, state “A philosophical basis for this perspective is materialism, the belief that there is nothing to study because spirituality is intangible and beyond the senses.” Wikipedia states that the Definist Fallacy is a fallacy because it uses “loaded terms!” That is about as sterile as one can get. In the “real world there are a lot of different types of spirituality. An excellent type of spirituality would be musical spirituality. A consensus of neuroscience studies of music is that music was pivotal in the development of society and a “social self – as well as being instrumental in the spirituality of music – which is very creative The Maladaptive Stereotype “All spirituality is unreal” is a “Charybdis” cognitive monster - a Spiritual Poison - Giant Cosmic Parrots & Academic Hate Speech As I posted on FB groups, I began to document their responses. Here are some of the comments I heard on FB “science” groups: "mental illness," "Santa Claus", "fairies," and so on. In one instance I checked and questioned a member of a FB psychology group who referred to spirituality as "Santa Claus" – after asking questions it became clear that he didn't even read the essay. Religious Drivel, Giant Cosmic Parrots – a real Charybdis Monster The most obnoxious comment was by a neuroscientist who stated on my which was a fairly generic post about spirituality in which I didn't even mention spiritual-psychic experiences - “please keep the religious drivel to religious channels, this is science and science by its very nature only deals with the material - what can be observed and measured. It serves no practical use of time to hypothesize whether giant cosmic parrots travelling from higher dimensions are responsible for anything because unless one flies into our view there’s no way to prove it.” Spirituality Entangled in Abstractions: Blue Fog From research and experience, it is readily apparent that “Spirituality has become entangled in abstractions: powers, perfection, supernatural, unreal, limitless knowledge, crystal ball perceptions, etc.” Brain Josephson emphasizes that materialists are fixated on the “supernatural reality” – which is no more than a meaningless abstraction – and ignore the “fruitfulness” of spiritual and religious beliefs. Richard Dawkins stated that “The very idea of supernatural magic - including miracles - is incoherent, devoid of sensible meaning.” Supernatural magic is an academic abstraction – with no definition. I talk to a lot of people who have spiritual experiences and not one of the people I personally have talked with has said anything remotely similar to “supernatural magic”. Most of the people I talk with talk about how their experiences and spirituality help them make sense of the world and are a way of looking at the world and often say their spirituality is a way of life. That is in line with the synthesis consensus of William James, Viktor Frankl, and Carl Jung that spiritual experiences create meaning and a sense of reality. ___________________________________________________________________ Einstein observed, “Try and penetrate with our limited means the secrets of nature and you will find that, behind all the discernible laws and connections, there remains something subtle, intangible and inexplicable. Veneration of this force beyond anything that we can comprehend is my religion. To that extent I am, in fact, religious.” (p. 384-5 E) What Spiritual People Say about Spirit and Spirituality! + the Synthesis-consensus of Viktor Frankl, Carl Jung and William James Linda: "Spirit" covers a wide range of beliefs and experiences that are personal! I don't think it's possible to pin it down to just one 'thing'.....for myself, it was a gradual awakening as to who, I AM. It was always there waiting, my first direct experience was at a meditation retreat in Montana... 30 days, no talking, nothing but meditation, food, sleep. One morning, while watching the snow come down outside through a big picture window, I heard the phrase: "this", is all there is"! Later Linda added that "My spiritual practices GOT ME TO HERE! There are many paths, many teachings and many teachers.... seek and you will find the right One For You... Angel (old counselor of mine): “Spirit, to me, is literally; everything. It is the universe beyond our very small, limited existence as human in a physical world. This encompasses your view too, of Spirit being a creative force. It is THE creative force since it is everything. So, when we as humans, create or connect or dream or heal...we tap into Spirit.” Gerlinde (Italian poet and writer from Italy: My poems are mostly emotional and strongly philosophic and spiritual! Spirituality is a limitless dimension of human experience and has a special approach to life, where research and inner growth counts, extending our life to a deeper level of existence that brings balance to body, mind and soul. I have written the poem "The path..my path" during a walk in nature...walking is like let flowing my feelings and thoughts about life inside and outside me. The path is a writing about our choices for the future Annie, a psychology student in a master’s program: “I went through a major 'dark night of the soul' for a few years that led me to question and dig deep deeper into my false beliefs and what is really going on in the world. In a separate comment she told me that "Spirit is definitely primordial - existing prior to, within and after material. Everything is energy. Like a fish in water, many are just unaware. It's also largely a highly personal experience so the experience may come sooner for others or not at all if they choose to look at a superficial level.” Marwa, a passionate - and sometimes fiery - Muslim woman who has had some spiritual experiences of her own said spiritual experiences are a "Gift by Allah, giving to those who love believing in him, and give them this spiritual gift" - a "gift and will commit leading to creativity and geniuses." Marwa, went on to list the different types of spirituality: wisdom (Loguman); clemency and patience (Ashajj ibn Qays; intense faith of Abu Bakr;`Uthman’s modesty; Ali’s bravery; Abu al-Darda’s wisdom; Amr’s resourcefulness; Mu`awiyah’s leadership skills; discernment, inspiration, and memory (Al-Bukhari and Ahmad ibn Hanbal); poetic gifts (Sibuwayh, al-Khalil) The Christian view of spiritual gifts in Corinthians 1 is remarkably similar to Marwa’s view. I would add that my guiding lights are “spirit and truth” from John 4:23-24 and I found people of other religions have not objected to that (so long as I stay away from religious issues which tend to engage the powerful emotions connected with the ingroup-outgroup syndrome). I thought it was amazing that Marwa could reel off so many Muslim examples of spirituality. Corinthians 1: 12: 4 There are different kinds of gifts, but the same Spirit distributes them. 5 There are different kinds of service, but the same Lord. 6 There are different kinds of working, but in all of them and in everyone it is the same God at work. 7 Now to each one the manifestation of the Spirit is given for the common good. 8 To one there is given through the Spirit a message of wisdom, to another a message of knowledge by means of the same Spirit, 9 to another faith by the same Spirit, to another gifts of healing by that one Spirit, 10 to another miraculous powers, to another prophecy, to another distinguishing between spirits, to another speaking in different kinds of tongues,[a] and to still another the interpretation of tongues.[b] 11 All these are the work of one and the same Spirit, and he distributes them to each one, just as he determines.” Musical Spirituality I find it interesting that Corinthians distinguish between wisdom and knowledge. The best illustration of spirituality would be “music” – in my view. In Indian literature, music is viewed as divinely inspired and one Indian school of thought views the universe as an expression of vibrations and music. Jay Schulkin and Greta B. Raglan observe: “Music is a core human experience and generative processes reflect cognitive capabilities. Music is often functional because it is something that can promote human well-being by facilitating human contact, human meaning, and human imagination of possibilities, tying it to our social instincts….. Music cuts across diverse cognitive capabilities and resources, including numeracy, language, and space perception. In the same way, music intersects with cultural boundaries, facilitating our “social self” by linking our shared experiences and intentions.” Music is a universal reality in humanity and most would agree music can display creativity. Catherine Hall in her analysis of 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. Similar to their heroes in the books, these musicians imbue their music and their self-images with the series’ morals, historical tropes and archetypes. I argue that the wizard rock community’s application of fictional heroism through music, lyrics and performance encourages fellow Harry Potter fans to embrace heroic qualities in the real world.” (CATHERINE HALL ‘Reading and [w]rocking’: Morality and musical creativity in the Harry Potter fandom) Mirabai, a Malaysian, is a very independent hybrid Christian-Hindu, states that "In our Vedas teachings, we each have a Dharma...a sort of duty... There is the Dharma of an educator...there is the Dharma of an intellectual person...who will always be in the pursuit of gaining knowledge...& enlightening others about it... There is also the warrior Dharma...The merchant Dharma... The labourer Dharma... The other is the outsider Dharma... These are the people who change things... None is superior or inferior. All the above is needed for us to function in this world, relying on each other's Dharma." Nancy Poiteau, a counselor who has worked with people on their spirituality and spiritual-psychic experiences did emphatically state that - these people do tend to be very independent - something I have found to be true as well. It would seem an inescapable conclusion that to limit spirituality to “supernatural magic” is a very tunnel vision and myopic view of spirituality – far from a “realistic map” of the real world. In the case of Dawkins who is anti-religion it would seem apparent that his attempts to undermine spirituality are deliberate and intentional. Dawkins and many others fail to distinguish between spirituality and religiosity and end up attacking and undermining prosocial norms associated with spirituality. I am a vigorous critic of the Politicization of Christ (like many Americans) and recognize that religion has a number of problems. Everything has weaknesses and strengths – political ideologies, Academic ideologies, ethnic ideologies, and so on. Dr Neal (JHU)stated that she has no education or training in people who have spiritual experiences – and clinical psychologists are worse in a way since they all tend to talk about “anomalies” In all truth I would say I belong to the “fool on the hill” philosophy. I wrote a number of essays on racism (2018 I believe) in America in which a disproportionate number of unarmed blacks get killed by police than whites. I stated that the situation won’t improve until police got additional training – common sense really. A 2022 poll of blacks showed they don’t believe their situation has improved any. Some police request additional training. ___________________________________________________________________ In William James’ classic 1902 work, The Variety of Religious Experience, William James states that spiritual and religious experiences create a “sense of reality!” It is a self-evident fact and truth. When you look at the experiences that William James cites, then it is easy to see that spiritual experiences do indeed shape and influence spiritual and religious beliefs – a fact the modern materialist philosophy with its quantification bias has buried. Carl Jung similarly said "Spirt gives meaning to [his] life!" The synthesis consensus of Viktor Frankl, Carl Jung, and William James simply put is that "spirit, spiritual processes, and religious beliefs create meaning, a sense of reality - and ultimately Reality, and Truth. In the anthology, Meaning in Positive and Existential Psychology (2014), Paul Wong, observes: “Frankl considers meaning seeking as stemming from one’s spiritual nature.” Three characteristics 1. "spirit, spiritual processes, and religious beliefs create meaning, a sense of reality - and ultimately Reality, and Truth. 2. Tolerance: That different experiences create different worldviews and understandings 3. Spiritual symbolism generates emotional energy The Supernatural Scylla Monster A Critique of Christian Smith, in Religion: What it is, how it works, and why it matters (2017), takes an important next step for the teleological critical realist person. “Religion, I will argue, is best defined as a complex of culturally prescribed practices that are based on premises about the existence and nature of superhuman powers. … Religious people engage in complexes of practices in order to gain access to and communicate or align themselves with these superhuman powers.” Fruitfulness vs Supernatural: Way too many people equate spirituality with the "supernatural" to be blunt - or enlightenment, rather than "fruitfulness" as Brian Josephson points out. Brian D Josephson, a Nobel-prize winning quantum physicist in his article, Religion in Genes (Nature, Vol 362, April 15, 1993) stated unequivocally that “With religion, focusing on the factuality or otherwise of religious belief similarly misses the point: the significant questions in this context relate to the functions and fruitfulness of religious beliefs.” “It is not true if the major premise is not true” – Justice Rehnquist - p.765 Logical Fallacies and the Supreme Court…. Wrong Thinking (Justice Rehnquist’s term) – The Definist Fallacy = defining terms in a biased manner Definist fallacy – defining a term used in an argument in a biased manner (e.g., using "loaded terms"). The person making the argument expects that the listener will accept the provided definition, making the argument difficult to refute. (Wikipedia) So, the term, “supernatural” is quite evidently a “loaded term” and this a fallacy. Furthermore, as Justice Rehnquist concludes, “It is not true if the major premise is not true” So, what has the supernatural fallacy done? The “supernatural” argument successfully labeled spiritual beliefs as “supernatural” – which conveys spiritual beliefs as entirely otherworldly and “superstitious beliefs” – disconnected from any “real-world context” – making the term worthless and meaningless. So, let’s take a look at the “supernatural” belief in animal spirits for a moment. Yet, millions of people accept the argument that Spirituality is about the “supernatural!” It appears readily apparent that the materialist ideology marginalized and sidelined spirituality – resulting in the social sciences overlooking the critical psychological function of spiritual beliefs in animal spirits as being a form of an evolutionary adaptive trait of “selective attention” and “emotional prioritizing!” selective attention and emotional prioritzing as the psychological function Especially in light of the fact that neuroscience consensus that “selectivity emerged through evolution as a design feature to enable efficient goal-directed action. This means that selectivity is an emerging property arising from myriad underlying processes” - It would seem an inescapable conclusion then that – from a functional and biological perspective - - then, that the beliefs in animal spirits were an evolutionary adaptive trait of selective attention which served-functioned to focus human attention and energy on animals and thus hunter-gatherer survival. Furthermore, as Erica Hill emphasizes that the relevance and importance of the spiritual beliefs in animal spirits are “human relationships with the natural world!” Essentially, Erica Hill defines spiritual beliefs in this context of human relationships with the environment. The emphasis is on the “human relationships” – in sharp contrast to the materialist focus on the “supernatural.” Furthermore, In the light of the historical-genetic reality of the ancient – and often primal – spiritual idea-symbols or archetypes, what the psychologist Donald Kalsched observations about archetypes makes more sense: "Archetypal energy is rooted deep in the unconscious and it is ‘archaic’, primitive, and also ‘typical’. Archetypal energies and affects are not easily assimilated by the conscious mind. They can be luminous or dark, angelic or demonic, but because they exist in raw, unmediated form they tend to be over-powering." Nancy Furlotti echoes that statement when she says, "Affect emerges from archetypes, which are the a priori ordering principles of nature, the world, and the psyche. When an archetype is activated, energy is put in motion that does not adhere to the laws of causality, or time and space." (Tracing a Red Thread: Synchronicity and Jung’s Red Book:(2010), Psychological Perspectives, 53:4, 455-478) Beliefs and ideas are very real and incredibly powerful. The idea of "spirit" as energy and force is very real, especially in light of a collective consciousness. It would seem an inescapable conclusion that life as energy is objectively a very solid and scientific model-paradigm The reality of the spiritual beliefs in animal spirits rests in the creation of a social consciousness or meaning structure not only in the activity of hunting but also, as Erica Hill emphasizes, the social “media” or social structure as well. Erica Hill observes that the “Relations with these persons involved sets of rules and expectations and were predicated upon mutual respect, just as one’s relations with human kin were. Breaches of conduct, misunderstandings and bad manners had negative social implications, just as they did in interactions with one’s affines, cousins or trading partners.” Erica Hill states, “First, prey animals, including bear, walrus and whale, were perceived as agential beings who interacted with humans as persons; they were sentient social equals capable of deciding whether to favour humans by allowing themselves to be taken. Human hunters engaged with prey animals on a regular, perhaps daily, basis. Hunting ritual and observance of taboos were the responsibility of the individual hunter and his family members, whose duty it was to properly approach, take, butcher and dispose of the animal and its remains” So, it is crystal clear that the spiritual beliefs in animal spirts played a role in hunter gatherer society and performed a function. (Erica Hill, Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka) Entangled in Abstractions Dr Farra stated “Good short paper - thoughtful and to the point: A lack of belief in "free will" (volitional life direction) routinely leads to a sense of meaninglessness. despair, and unethical personal behavior. We are told we are all forced to this conclusion by "science" -- but this is junk science that does not understand the process of model creation and validation. Our paradigms are our way of addressing Reality, but they are Not Reality. As Charles Peck, Jr. suggests, we are getting lost in our own abstractions!” So, a realistic model of spirituality is important – I believe the prism paradigm is such a model. I have yet to meet an undergraduate who has any training or education in spiritual processes and experiences. It would stand to reason that an underlying cause of academic prejudices and sometimes outright ignorance is that a proper categorization – map-model - of types of spirituality has not yet been done. Categorization is an essential part of scientific methodology – as outlined by Aristotle two thousand years ago. Preview of Categorization: Creative Spirituality with Practical Use (William James) - Counterpoint to the academic-materialism maxim "All spirituality is unreal" 1. Spirituality of Compassion: “Compassion for others and social support have survival value and health benefits…. (The Oxford Handbook on Compassion: p. 171) "Our findings argue that spirituality—above and beyond religiosity—is uniquely associated with greater compassion and enhanced altruism toward strangers." (The Social Significance of Spirituality Laura R. Saslow et al), "religiosity and spirituality were associated positively with compassionate love both for close others (friends, family) and for humanity (strangers)." (Compassionate love......, S. Sprecher 2. Musical Spirituality Shulkin and Raglan "Our evolution is tightly bound to music and to the body as an instrument (e.g., clapping). Music, amongst other things, helps to facilitate social cooperative and coordinated behaviors." "Music is a fundamental part of our evolution – and functional because it facilitates “human contact” and out “social self”" Cross-culturally, at a first approximation, 'musical' behaviours involve not just patterned sound, but also overt action; 'musicality' is a property of communities rather than of individuals; and music is mutable in its specific significances or meanings (p.1) (Ian Cross) 3. Spiritual Healing in Grieving Healing Easterling, et al observe “Conversely, experience has shown pastoral caregivers that individuals do seem to cope better if they can "actualize" their spiritual experiences in times of crisis. J Parker's study "support the assertion that spiritual and/or religious belief systems are associated with adaptive outcomes of grief." 4. Kapwa-loob pro-social norms/spirituality Kapwa & Relational Spirituality: K Lagdameo-Santillan “Kapwa is a recognition of a shared identity, an inner self, shared with others (i.e. Reynaldo Ileto, Jeremiah Reyes, Mercado, etc) + Ubuntu (African - Anglican Tutu) Anam Cara - soul friend (Celtic - soul friend, O'Donohue - Irish theologian) 5. Children’s Spirituality Donna Thomas: “anomalous experiences can catalyze self- healing for children and young people.” 6. Artistic Spirituality: Robert K. Johnston - 20 percent of Americans turn to “media, arts and culture” as their primary means of spiritual experience and expression...." 7. Poetic Spirituality & Prophecy-Creativity & Transcendence: "The prophet is a poet. His experience is one known to poets. What poets know as poetic inspiration; the prophets call divine revelation" - Heschel 8. Dream Weaving/ T'boli-T’nalak – Dreams as a source of divine inspiration and diving grace – the T'boli artist, "Be Lang Dulay, a national artist, popularized T’nalak weaving with her over 100 different T’nalak designs." 9. Arctic Hunter Gatherer beliefs in animal spirits as "Human relationships with the natural world..." in context of William James Practical Use Principle 10. Dr. Ingela Visuri: Spirituality and "The Case of High functioning Autism" 11. Divine Inspiration as spirituality. The immortal scientist Isaac Newton was very spiritual and wrote about religious beliefs also. He found a profound motivation in his perception of the divine order inherent in the universe. Michael Faraday was another scientist who found a similar inspiration and motivation in his perception of divine order. 12. Right and wrong as a form of spiritual – religious beliefs as Durkheim pointed out in the early 1900’s. – an Issue the social sciences – and anthropology in particular - never properly addressed. Part I. Methodology and Historical context The way you look at things is the most powerful force in shaping your life! John O’Donohue, Irish poet-theologian A. Models are critical in understanding and knowledge! 1. Ways of Looking at things are – reality - models 2. “To understand something, whether we are aware of it or not, depends on choosing a model.” Iain McGilchrist 3. "Proper knowledge maps or mirrors the actualities of the real world." Kenneth Gergen 4. “Models are our realities, but models are not reality” – Dr Stephen Farra The bottom line is that “models” - and how we envision the world - are not just pivotal and important questions-issues – but vital. B. Historical Context: Kant, Jung, Nietzsche, Ortega Gasset, Heidegger: symbols are vital for both understanding and knowledge In modern philosophy, there exists a dilemma between Kant’s symbolic knowledge which emphasizes the role of symbolism in human consciousness vs the materialist fixation with quantifiable data – with knowledge as quantifiable data. The Irony of the situation is that Kant, Jung, Nietzsche, Ortega Gasset, Heidegger, Kierkegaard and the bulk of western philosophy state that symbols, as well as metaphors, are vital for both understanding and knowledge - but that symbolism - human consciousness - is to a very large extent outside the realm of cognitive processes and rational analysis. In effect, symbolism and quantification are mutually exclusive principles. Kenneth Gergen has a hybrid solution in his maxim: "Proper knowledge maps or mirrors the actualities of the real world." Modern Science and Materialism: Iain McGilChrist properly identifies materialist ideology as a mode of thought: Iain McGilChrist states: “An increasingly mechanistic, fragmented, decontextualised world… has come about, reflecting, I believe, the unopposed action of a dysfunctional left hemisphere.” McGilChrist’s view of the “materialist mode of thought” dovetails into Christina Maimone’s assessment of Mannheim’s Paradox that social sciences are a mode of thought - ideology which excludes evidence and facts that don’t fit that mindset. The fact of the matter is that “materialism” is a “model” – not a detached objective science – particularly when it comes to spiritual and religious beliefs - as well as social consciousness. It stands to reason that the “Quantification principle of science” – the principle that science equates to quantifiable evidence - is a “norm/stereotype” which is self-evidently widely held and that people would readily and easily accept like any other group norm. Ion social psychology the fact that people readily and easily accept, assimilate, and internalize group norms is well-proved reality. Unfortunately, while there is some recognition of the problem, the social sciences have not widely recognized that “social knowledge” as Gergen and Maimone emphasize is different from physics or chemistry or even biology. Part II. Genetics & a Primer of Spirituality A. The Genetics of Spirituality Tim Spector, in the article, What Twins Reveal About The Science Of Faith (Popular Science, August 8, 2013) states, “They [the researchers] estimated the heritability of spirituality to be around 40 to 50 percent, which is quite high………..These studies demonstrate our variable but innate inherited sense of spirituality, which affects how we perceive the world, ourselves and the universe. B. Spirituality is a natural human predisposition! It is more primal than institutional religion and concerns a person’s sense of connectedness with self, others, and world!” (K. Bishop Grosseteste U, B Hyde Australian Catholic University) And yes, spirituality is more primal, Anton Killin: "The oldest known musical instruments [date] from 40,000 years ago (40 Kya)….” Killin argues that music likely originated in hominins as long as 275,000 years ago. Jay Schulkin and Greta B. Raglan observe "Music is a core human experience and generative processes reflect cognitive capabilities. Music is often functional because it is something that can promote human well-being by facilitating human contact, human meaning, and human imagination of possibilities, tying it to our social instincts. Cognitive systems also underlie musical performance and sensibilities. Music is one of those things that we do spontaneously, reflecting brain machinery linked to communicative functions, enlarged and diversified across a broad array of human activities. Music cuts across diverse cognitive capabilities and resources, including numeracy, language, and space perception. In the same way, music intersects with cultural boundaries, facilitating our “social self” by linking our shared experiences and intentions." (The evolution of music and human social capability Jay Schulkin, medical researcher, Greta B. Raglan Front Neurosci. 2014; 8: 292). C. For perspective – a minimal study of spiritual psychic experiences – here is an excerpt from J E Kennedy – It is a minimal study but as J E Kennedy observes, “very little research” has been done on ‘people’ who have spiritual psychic experiences. “Data from a convenience sample of 120 people actively interested in parapsychology who reported having had at least one paranormal and/or transcendent experience showed that these experiences increased their interest and beliefs in spiritual matters and increased their sense of well-being. More specifically, the majority of respondents indicated that the experiences resulted in increased belief in life after death, belief that their lives are guided or watched over by a higher force or being, interest in spiritual or religious matters, sense of connection to others, happiness, well-being, confidence, optimism about the future, and meaning in life. They also indicated decreases in fear of death, depression or anxiety, isolation and loneliness, and worry and fears about the future. A large majority of respondents indicated that these effects resulted from a combination of more than one paranormal and/or transcendent experience. The magnitude of changes in well-being and spirituality were positively associated with the number of anomalous experiences. Measures of current well-being and current importance of spirituality were positively associated with reported changes in well-being and spirituality resulting from anomalous experiences.” (An Exploratory Study of the Effects of Paranormal and Spiritual Experiences on Peoples' Lives and Well-Being J.E. Kennedy and H. Kanthamani (Original publication and copyright: The Journal of the American Society for Psychical Research, 1995, Volume 89, pp.249-265.) D. Sociological Evidence of Unconscious spiritual symbolism: Massive Popularity of Star Wars & Harry Potter Fandom - Sociological Evidence of Unconscious Spiritual Symbolism – Rhiannon Grant in The Sacred in Fantastic Fandom, Grant observes in 2001, the British government ran a regular census, but they included a new question about religion. In response, almost 0.8 percent of the total population said they were a “Jedi” or Jedi knight!” (p. 38) Those results were repeated in Australia and New Zealand.” The contemporary-modern social popularity of Star Wars and Harry Potter, and the numerous other imaginative fandoms, that provides massive data and evidence of the existence of unconscious spiritual symbolism. As Carole Cusack correctly observes “the imaginative exercise of realizing that world [of spirituality and supernatural force in Harry Potter and Star Wars] is extremely attractive..(p.27) – which is to say the unconscious symbolism associated with spirituality is a viable force in human consciousness. D. Energized unconscious symbolism In light of the " sociological reality Fandoms", spiritual symbols might best be understood in terms of Nancy Furlotti’s argument which states, " Affect emerges from archetypes, which are the a priori ordering principles of nature, the world, and the psyche. When an archetype is activated, energy is put in motion that does not adhere to the laws of causality, or time and space." (Tracing a Red Thread: Synchronicity and Jung’s Red Book:(2010), Psychological Perspectives, 53:4, 455-478) Beliefs and ideas are very real and incredibly powerful. From that perspective, the idea of "spirit" as energy and force is very real, especially in light of a social-collective consciousness. E. Synthesis-Consensus of William James, Viktor Frankl, & Carl Jung 1), spirituality - particularly spiritual experiences - shape peoples’ "sense of reality” - that spirituality helps [people "make sense of the world" 2) different experiences (+ culture, upbringing) create diverse worldviews - particularly in spiritual experiences. “We become what we think” Buddha There is a nearly universal consensus among greats – and scholars – that as Buddha stressed millennia ago, “We become what we think” And symbols and models are pivotal in what we think. A fundamental categorization changes the materialist picture of “spirituality as unreal” dramatically. F. Prism Paradigm: The Energy-Filter Model Energy [light in this metaphor] “originating” from unconscious (spiritual – and nonspiritual) symbolism [mental categories in Bargh’s framework of unconscious processes] is processed and filtered by a [consciousness] prism with different colors [worldviews] which then emerge. Physiology-Filters 1. autistic spirituality & unexplainable sensory experiences As Dr Visuri emphasizes that out autistic spirituality tends to be expressed as unexplainable sensory experiences as well as invisible touch. It is readily apparent that unexplainable sensory experiences, which is unique to autistics, would be a result of their unique physiology - and perhaps compensatory for their well-known weakness in social skills and deficit in the “theory of mind” process or Default Mode Network which process social signals. 2. NF Personality types and visions/dreams of the deceased “Intuitive-feeling types are the most-rare. That’s why they often have trouble connecting with other people because they often feel judged, misunderstood, and left out…. NF’s are usually empathetic individuals who strongly dislike conflict and injustices. They typically enjoy volunteering for social justice causes and seek careers that allow them to express their values and mission to help others. Although enjoying the arts is not exclusive to NF’s, they most often take music, artwork, writing, and drama to a different level.” J. E. Kennedy observes: “Research studies have found that belief in paranormal phenomena is associated with the N and F personality factors (Gow, et. al., 2001; Lester, Thinschmidt, & Trautman, 1987; Murphy & Lester, 1976). In a study of a technique attempting to induce a sense of contact with someone who had died, 96% of the participants with NF personality types reported after-death contact experiences, whereas 100% of the participants with ST (sensing, thinking) personality types did not have these experiences (Arcangel, 1997).” (Personality and Motivations to Believe, Misbelieve, And Disbelieve In Paranormal Phenomena by J. E. KENNEDY (Original publication and copyright Journal of Parapsychology, 2005, Volume 69, pp.263-292)) Modern neuroscience supports William James’ observation about “attention” Prism Paradigm and Attention - Filter Processes The neuroscientists, Hommel (et al) state, “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.” Hommel goes on to say, “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.” (No one knows what attention is: Bernhard Hommel et al) John Bargh, a researcher and psychologist of the unconscious, observes that when he made a recording of stories told by his grandmother at a crowded family gathering. They were captivated by the stories and had no problems hearing them – but when he listened to the recording – “What a disappointment! Just noise, noise, noise, a million people talking at once and no way to pick out her voice from the other people talking, even though we heard her so clearly at the time. We quickly figured out that we hadn’t noticed the background noise because we had been so captivated by our grandmother’s stories. We’d filtered out what everyone else was saying. (p. 111 Before you know it) G. 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. (Brain Architecture of human morality, Funk and Gazzaniga) ……. The neural circuits of brain regions implicated in morality overlap with those that regulate other behavioral processes, suggesting that there is probably no undiscovered neural substrate that uniquely supports moral cognition.” Brain Architecture of human morality, Funk and Gazzanigna Current opinion in Neurobiology 2009 19:678-681) Carl Jung emphasized that “spirit” [spiritual processes] are autonomous unconscious processes with a capability to over-ride the ego parallel (and perhaps integrated to the ways in which conscience can over-ride the ego. The importance and role of "autonomous processes in Jung's theory was a remarkable insight reinforced by modern research. The synthesis-integration function in processing and analyzing information is important and needs reinforcement. I should add the Funk - Gazzanigna approach is remarkably similar to the approach in analyzing musical ability and processes. The way you look at things is the most powerful force in shaping your life. - Irish poet theologian John O’Donohue Aristotelian Scientific Method Applied to Spirituality – Counterpoint to the materialist maxim that "All spirituality is unreal" 1. Gather the Facts 2. Categorize the Data 3. Analyze the Information 4. Draw Conclusions A proper categorization of types of spirituality has not been done – here is a preliminary sketch – in context of William James Principle of “Practical Use!” That is the focus is “real world” spirituality counterpoint to the materialist maxim that "All spirituality is unreal" - Creative-Productive Types of Spirituality I. Spirituality of Compassion: ‘Love your neighbor as yourself.” Perspective: 1) 37 Jesus replied: “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’ 38 This is the first and greatest commandment. 39 And the second is like it: ‘Love your neighbor as yourself.’ 40 All the Law and the Prophets hang on these two commandments.” 2) “Even bacteria are more reproductively successful in the presence of others of their own species.” Spirituality of Compassion For perspective: 1) 37 Jesus replied: “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’[a] 38 This is the first and greatest commandment. 39 And the second is like it: ‘Love your neighbor as yourself.’[b] 40 All the Law and the Prophets hang on these two commandments.” 2) “Even bacteria are more reproductively successful in the presence of others of their own species.” 1) The Oxford Handbook on Compassion observes, “Compassion for others and social support have survival value and health benefits….(p. 171) The powerful consequences of the presence or absence of others are seen as shaping forces in the evolution. 2) Estimates of volunteer [compassionate] caregivers vary from 30 tom 70 million Americans: “Approximately 43.5 million caregivers have provided unpaid care to an adult or child in the last 12 months. [National Alliance for Caregiving and AARP. (2015). Caregiving in the U.S.] Of course, historically, of course, there is Mother Teresa and Dr Sweitzer 3) Sprecher and Fehr study showed a correlation between spirituality and compassion: “Those who were more religious or spiritual experienced more compassionate love than those who were less religious or spiritual.” 4) Empathy Studies indicate that empathy is genetically inherited in some circumstances: The genetic and environmental origins of emotional and cognitive empathy: Review and meta-analyses of twin studies Lior Abramsona Florina Uzefovskyb Virgilia Toccacelic Ariel Knafo-Noama II. Musical Spirituality: “And those seen dancing were thought insane by those who could not hear the music!” - Nietzsche “Awe is always a mixture of emotions, encompassing reverence, fear and a sublime sense of marvel and amazement. Let’s begin with music, the invisible bridge to Heaven. After George Frederic Handel) had completed the "Hallelujah Chorus", he exclaimed to his servant with tears in his eyes: "I did think I did see all Heaven before me, and the great God Himself!" Music had opened his inner eyes for God’s glory in spite of his blindness. Since 1742, whenever Handel's Messiah is performed, the audiences automatically rise to their feet as they hear the majestic, awe-inspiring “Hallelujah Chorus”. – Dr Paul Wong It is remarkable just how many studies of music as spirituality and as an evolutionary adaptive trait pivotal in the development of human society. Archaeologists have discovered flutes among Neanderthals – the prehuman species that was a forerunner to homo sapiens. Recent excavations in southwestern Germany uncovered flutes dating back 40,000 years – roughly the same tiem as the cave drawings in Franc and Spain. Shulkin and Raglan observe: “The evolutionary record suggests that musical instruments were perhaps well expressed over 50,000 years ago in simple flutes and pipes (Cross, 1999; Morley, 2003) and were depicted in our art (e.g., on bison horn). What began as an extension of communication in a social context became something greater, which was enjoyed in itself. Our evolution is tightly bound to music and to the body as an instrument (e.g., clapping). Music, amongst other things, helps to facilitate social cooperative and coordinated behaviors (Brown, 2006). “Music is a core human experience and generative processes reflect cognitive capabilities. Music is often functional because it is something that can promote human well-being by facilitating human contact, human meaning, and human imagination of possibilities, tying it to our social instincts. Music is a fundamental part of our evolution; we probably sang before we spoke in syntactically guided sentences. (The evolution of music and human social capability Jay Schulkin, Greta B. Raglan Front Neurosci. 2014; 8: 292) III. Artistic Spirituality: I paint because the spirits whisper madly inside my head.” - El Greco A picture is worthy a thousand words. Besides El Greco, there are hundreds and hundreds of spiritually inspired painters especially during the Renaissance: List of 10 Remarkable Religious Renaissance Paintings (https://historylists.org/art/list-of-10-remarkable-religious-renaissance-paintings.html) Wedding at Cana by Paolo Veronese The School of Athens by Raphael The Last Supper by Leonardo da Vinci The Last Supper by Leonardo da Vinci Madonna del Prato (also known as Madonna of the Meadow) by Raphael Salome with the Head of Saint John the Baptist by Bernardino Luini San Zaccaria Altarpiece by Giovanni Bellini Pesaro Madonna by Titian The Last Judgment by Hieronymus Bosch The Tower of Babel by Pieter Bruegel the Elder Johnston states that "A poll by George Barna at the turn of the millennium not only revealed that 20 percent of Americans turn to “media, arts and culture” as their primary means of spiritual experience and expression....." In his chapter, Art and the Spiritual in an anthology of 'Religio-Cultural Discourses,' Robert K. Johnston observed that "Surely, the expression of the human spirit through art seems to be as old as humankind itself. The complex drawings in Europe’s caves suggest a fascination with creating beauty that goes back to our prehistory.1" Perhaps because the wonder and awe of the "ideal of Beauty" has enchanted human beings for tens of thousands of years and it would seem likely that "Beauty" in the human unconscious is closely interconnected with the intrinsic symbols for the divine and the transcendent within the collective unconscious. Johnston goes on to talk about the experience of the 'transcendent,' which, in this sense would appear remarkably parallel to "Yugen": "Is such spirituality simply a human longing, a projection, or can it also be the occasion for an encounter with Transcendence, a numinous experience that comes from beyond us?" (p. 85) Susanne K. Langer, in her article, The Cultural Importance of the Arts, observes, "Every culture develops some kind of art as surely as it develops language. Some primitive cultures have no real mythology or religion, but all have some art - dance, song, design (sometimes only on tools or on the human body). Dance, above all, seems to be the oldest elaborated art..... Art is, indeed, the spearhead of human development, social and individual. What sort of thing is art, that it should play such a leading role in human development? It is not an intellectual pursuit, but is necessary to intellectual life; it is not religion, but grows up with religion, serves it, and in large measure determines it." IV. Prophecy & Poetry Abraham Heschel (1907 – 1972), a “leading” Jewish philosopher and theologian, observed that “raptis mentis” [divine rapture] is common both to poets and prophets. “The prophet is like a poet who is frequently overcome by a raptus mentis [raptus conveys seized, captured, trance-like state, and ecstasy and mentis convey standing outside oneself or departure of the mind]. At times the poet is overcome unexpectantly, at other times he prepares himself for the creative moment with a pen in hand and an inkstand on his desk. With his attention concentrated on a specific content, a certain excitement enters his soul, with his thoughts and images flowing upon him. …. The prophet is a poet. His experience is one known to poets. What poets know as poetic inspiration, the prophets call divine revelation Psychologically considered, prophetic inspiration is not materially different from furor poeticus [ the divine frenzy or poetic madness] of the master-poet or artist. The inspiration of the artist is what is meant by the hand of the Lord which rests upon the prophet.” Half my FB friends are poets. I personally have found a high correlation between poets and spirituality of one sort or another. Gerlinde Staffler, an award-winning poetess: brief bio and views Take Gerlinde Staffler for instance, who explains, "I'm Gerlinde Staffler, a writer from Italy, I started to write in September 2020. My poems are mostly emotional and strongly philosophic and spiritual! These aspects in me are the motivations to live the life in fullest way! Spirituality is a limitless dimension of human experience and has a special approach to life, where research and inner growth counts, extending our life to a deeper level of existence that brings balance to body, mind and soul." Mirabai: Hindu spiritual poet-saint- The Spiritual Fire - I am mad with love And no one understands my plight Only the wounded understand The agonies of the wounded When the fire rages in the heart The world has undergone thousands of technological-scientific revolutions as well as social and religious upheavals and changes, but when it comes to the passion and purpose of spiritual poets, artists, and leaders, it is still much the same as it has always been. Mirabai (c.1498–c.1546) is venerated as Saint Mirabai. Mirabai, a famous Bhakti saint, was a Hindu mystic poet and devotee of Krishna! There are some remarkable similarities in spiritual views and beliefs between the various different cultures throughout the world. Spiritual leaders throughout the world and widely scattered in human history have relied on poetic expression: St. Teresa of Avila, the monk Thomas Merton, St. John the Cross, Zen Masters such as Dogen, Ryoken, Huang Po, Thich Nhat Hanh, and also Chinese spiritual leaders such as Chuang Tzu, Wu Men, Wang Wei. Rumi is probably the best-known Sufi poet but other Sufi poet-seers include Ibn Arabi, and Al Hallaj. And yes, among spiritual leaders who use the creativity of poetic expression include even Pope John Paul II, and Buddha, as well as Confucius and Lao Tzu. In fact, in the Old Testament, many of the Biblical passages dealing with the works of Moses are in verse and poetic form. Since the poetic verses in the Bible are often overlooked, I felt I should Moses song for perspective: 15 Then Moses and the Israelites sang this song to the Lord: 1 “I will sing to the Lord, for he is highly exalted. Both horse and driver he has hurled into the sea ....7 “In the greatness of your majesty you threw down those who opposed you. You unleashed your burning anger; it consumed them like stubble. 8 By the blast of your nostrils the waters piled up. The surging waters stood up like a wall; the deep waters congealed in the heart of the sea. ……11 Who among the gods is like you, Lord? Who is like you— majestic in holiness, awesome in glory, working wonders? V. Healing Spiritual-Psychic Experiences in Grieving Easterling, et al, observe: “Conversely, experience has shown pastoral caregivers that individuals do seem to cope better if they can "actualize" their spiritual experiences in times of crisis. (Spiritual Experience, Church Attendance, and Bereavement,” Larry W. Easterling (et al), Kate Adams, Brendan Hyde “Dreams of the deceased… are thus not uncommon during childhood …. Qualitative studies have shown that some children reflect on their dreams and find meaning in them!” (“Children’s Grief Dreams and the Theory of Spiritual Intelligence” Kate Adams, Brendan Hyde) Julie Parker concludes: "The findings of this study support the emerging model of grief that posits that maintaining continuing bonds with the deceased can be adaptive." VI. T’boli Dream Weaving/T’nalak – Dreams as divine grace and guidance as well as a source of divine inspiration "The observer creates the reality!" "not possible" to understand quantum physics "without reference to consciousness.” R C Henry, a renowned professor of physics and astronomy, in a 2005 essay concludes, "A fundamental conclusion of the new physics also acknowledges that the observer creates the reality. As observers, we are personally involved with the creation of our own reality. Physicists are being forced to admit that the universe is a “mental” construction." Eugene Wigner, a theoretical physicist and mathematician, stated unequivocally stated that “It was not possible to formulate the laws of quantum mechanics in a fully consistent way without reference to consciousness.” In a sense, since the most essential characteristic of human consciousness would be “intelligence” it would stand to reason that viewing the universe and the world as embodying intelligence would only be natural (and healthy). Or as Hildegard of Bingen (c. 1098 – 17 September 1179) known as the Sibyl of the Rhine, was a German Benedictine abbess observed long ago, "We cannot live in a world that is not our own, in a world that is interpreted for us by others. An interpreted world is not a home. Part of the terror is to take back our own listening, to use our own voice, to see our own light." That is a brilliant insight. Modern psychologists echo that in saying people tend to "personalize" meaning. Put another way, as William James observed (1902), spiritual experiences create a "sense of reality" - which is parallel to what R C Henry says "As observers, we are personally involved with the creation of our own reality!" Through art, music, and spirituality - as well as cognitive analysis people create reality. That is what spiritual processes did for tens of thousands of years - for better or worse - reality creation. T’boli - Bla'an Dream Weaving/T’nalak – Dreams as divine grace and guidance as well as a source of divine inspiration “The craft of weaving among the T’boli is a sacred spiritual tradition. Designs are believed to arrive from Fu Dalu, the spirit of the Abaca [material for cloth] (p.214). T’boli people are known to be one of the most creative and artistic ethnolinguistic group in the Philippines (Cudera et al., 2020). Among the different T’boli art forms, T’nalak is one of the most popular and admired around the globe. T’nalak is a traditional hand-woven cloth indigenous to the T’boli people from the Cotabato region. It is woven in order to celebrate and pay tribute to major life events such as birth, life, marriage, or death within the community. The cloth is woven from abaca fibers and is naturally dyed from bark, roots, and certain plants. The fabric undergoes a unique tie-dye process where it is tied in specific knots measured by finger or knuckle length, and dipped in dyes in order to create ornate patterns that indicate precision in craftsmanship. This is denoted by a distinctive tri-color scheme; the background is painted black while the pattern is white, which is then tinted predominantly with shades of red. However, it is not unusual to see creative variations in such a traditional pattern...... The T’nalak reflects core themes that can be used to understand Filipino American studies, including bayanihan and damay, which are examples of strong community partnership as participant or recipient. The whole process of T’nalak weaving, from dyeing to weaving, is descended from generation to generation of maternal relatives that necessitated a community of woven fabrics and traditional plant based-dying in order to sustain the tradition of T’nalak weaving. By creating specific coloration and subsets of T’nalak, it also provides signs of Filipino cultural identity, rank, and status.......Additionally, T’nalak weaving often became a substitute for income, as bartering with it increased over the years. Local and overseas work made those who stayed at home rely on cultural ingenuity in order to sustain their family. (T’Nalak: The Land of the Dreamweavers - Amanda David Shiela Everett https://uw.pressbooks.pub/criticalfilipinxamericanhistories/chapter/tnalak-the-land-of-the-dreamweavers/) T’nalak, a woven textile made of abaca or Manila hemp, has many traditional uses for the T’boli. The textile can be used as a dowry, as an instrument of sacrifice to cure an illness, as currency for bartering livestock and most of all the emblem of the tribe’s inspiration. The level of skill involved in creating t’nalak determines a weaver’s status and position in the village (Paterno & Oshima, 2001). Be Lang Dulay, a national artist, popularized T’nalak weaving with her over 100 different T’nalak designs. The national and international recognition and the appreciation of her art has left a legacy. Her valuable craft carries with it the T’boli identity. (p.208) An expert at the museum in Cagayan de Oro explained that many indigenous tribes in the Philippines engage in dream weaving as well – though not all use Abaca. He also emphasized that dreams as a source of divine inspiration was not only used for dream weaving – but dream music as well I connected with some Bla’an students. Their mother observed Bla’an weaving designs are unique - and distinct from the T’boli designs. The Blaan and T'boli, at one time were one tribe that later split away. Conclusions: intricate and interactive interconnections of the numerous and diverse brain regions is a consistent theme in all neuroscience articles I have read. For instance, Schulkin and Raglan observe, “Music is a core human experience and generative processes reflect cognitive capabilities. Music is often functional because it is something that can promote human well-being by facilitating human contact, human meaning, and human imagination of possibilities, tying it to our social instincts. Cognitive systems also underlie musical performance and sensibilities. Music is one of those things that we do spontaneously, reflecting brain machinery linked to communicative functions, enlarged and diversified across a broad array of human activities. Music cuts across diverse cognitive capabilities and resources, including numeracy, language, and space perception. In the same way, music intersects with cultural boundaries, facilitating our “social self” by linking our shared experiences and intentions. This paper focuses on the intersection between the neuroscience of music, and human social functioning to illustrate the importance of music to human behaviors. (The evolution of music and human social capability Jay Schulkin, Greta B. Raglan Front Neurosci. 2014; 8: 292. Published online 2014 Sep 17. doi: 10.3389/fnins.2014.00292) On a personal note I would add that having a view that dreams can be a source of [divine] inspiration gives the Bla'an and T’boli students I encountered a similar mindset to mine. I have several documented “precognitive” dreams. In my view it is very similar to dream weaving – I have a dream – and a “divine inspiration or insight” as it were. The dream weavers work with designs (integrated into a complex society) and I work with words and ideas, ideologies, stereotypes and unconscious processes. For perspective, I have been writing about the relevance and importance social consciousness since 2018, which makes the Filipino prosocial ideals and norms of kapwa-loob also similar to my way of looking at the world. Intricate Interconnectivity The immortal quantum physicist, Max Planck states, “All matter originates and exists only by virtue of a force... We must assume behind this force the existence of a conscious and intelligent Mind. This Mind is the matrix of all matter.” Ruach Hakodesh All the Prophets spoke "in the Holy Spirit"; and the most characteristic sign of the presence of the Holy Spirit is the gift of prophecy, in the sense that the person upon whom it rests beholds the past and the future. In Judaism, the Holy Spirit (Hebrew: רוח הקודש, ruach ha-kodesh) refers to the divine force, quality, and influence of God over the universe or over God's creatures, in given contexts. Photo below: Tinalak/T'nalak Fiesta Street Parade and Street Dancing taken on South Cotabato SMRAA, Koronadal City during T'nalak Festival on July 18, 2009.The Colors of T'nalak by Louie D. Photography - 3763039917.jpg – Wikimedia VII. Arctic Hunter Gatherers: “Human relationships with the natural world” In many different ways spiritual and religious beliefs has become entangled in modern academic abstractions – number one being the stereotype that “All spirituality is unreal” – primarily because western academics are fixated with the “supernatural” according to Welsh Nobel prize winning scientist Brain Josephson – as opposed to fruitfulness. I might briefly mention the beliefs in nature as force of hunter-gatherers is consist with Mannheim’s “law” that the economic-political reality shaped social views. Erica Hill highlights the relatively detailed procedures and protocols that structured the “human relationships with the natural world!” and details some of precise ways and protocols which specifically determined some relationships. Erica Hill observes that the “Relations with these persons involved sets of rules and expectations and were predicated upon mutual respect, just as one’s relations with human kin were. Breaches of conduct, misunderstandings and bad manners had negative social implications, just as they did in interactions with one’s affines, cousins or trading partners.” As Erica Hill observed in her article, "Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka", the spiritual beliefs in animals permeated everyday behavior of ordinary people as well as pretty much the entire social structure of society. Erica Hill details numerous rituals and particular ways of thinking of animals as "agents" by ordinary people in everyday life as well as by shamans. The spiritual beliefs in animal spirts provided an extensive structure and support for the hunting activity vital to the survival of hunter-gatherers. So, it is crystal clear that the spiritual beliefs in animal spirts played a role in hunter gatherer society and performed a function (in contrast to the Academic Materialist Doctrine that all spirituality is "superstitious nonsense”) The T’boli had similar views. “Fu, the spirit of the land, has a dual character. At times benevolent, that Fu would help people especially farmers by blessing them with bountiful harvests or healing the sick member of a family, malevolent, in other times, that Fu causes illness and destroys crops. Understanding on the duality of the spirit’s characteristics gives each T’boli reverence to the environment that extends to the different elements that communes with it. In fact, trees, animals, and water are not considered as mere elements but other spiritual [living] entities. This belief system guides them to commune with nature and all entities that co-exist from it. From this belief, they anchor their respect and regard to all things that exist. They conserve, protect, and manage their natural resources like how they treat their relationship to each other. They build and strengthens their relationship with the spirits by taking care of its manifestations, the things that exists, the physical world” [p.202 - Dancing With the Dreamweavers: A Narrative Discourse of the T'bolis of the Southern Philippines January 2021 Emmanuel Villoria Hernani, Ma Rosita Ampoyas Hernani, Delmo Amfan Dulay) Among Native American cultures, there appears to have been a nearly universal acceptance of the concept of “spirit-life-force” intrinsic to the world, nature and people, pervasive in the Native American culture. For instance, the Sioux embraced the concept of wakd or mahopa; the Algonquin, the idea of manitowi; the Mahopa Shoshone used the word pukunt. Across the Iroquois tribes, the concept was referred to variously as orenna or karenna by the Mohawk, Cayuga, and Oneida, urente by the Tuscarora, and iarenda or orenda by the Huron. Orenda (or orenna) is an Iroquois name for a spiritual power intrinsic to people and the world. The world and nature were viewed as an eternal struggle of one orenda against others. The role of orenda was viewed in ways similar to the Judeo-Christian tradition (as well as Islamic) in which the Holy spirit was the source and force for prophecy, divination, miracles, blessing, prayer, and worship. VIII. Dr. Ingela Visuri: Spirituality and "The Case of High functioning Autism" In Ingela Visuri's study of autistic spiritual experiences (Visuri, I. (2019). Sensory supernatural experiences in autism. Religion, Brain & Behavior, 10(2): 151-165.), what struck me is the very distinct character of the autistics' experiences. In Ingela Visuri's words, autistic experiences tend to be characteristically "unexplainable sensory experiences" - invisible touch, invisible presence (i.e., bodies), and even imaginary friends. It would stand to reason that since this peculiar type of spirituality appears peculiar to autistics it would seem to be generated or stimulated in turn by the peculiar way "autistic brains" process information which are well known to have a deficit in Theory of Mind processing {ability to make inferences and judge others' intentions) and so would likely be an influence or cause of this peculiar type of spiritual experiences. The question – in light of William James “practical use” principle would be – are these experiences and phenomena an expression of a physiological compensatory effect. Visuri, I. (2019). Sensory supernatural experiences in autism. Religion, Brain & Behavior, 10(2): 151-165. Up close and personal: The Fear Factor Up Close and Personal There is more chaff than wheat when it comes spirituality - more [maladaptive] stereotypes than facts or evidence. Many seem to have a stereotype of spiritual enlightenment in terms of people running off to the airport singing, dancing, and chanting Hari Krishna (which today isn't all that bad of an idea). J. E. Kennedy points out that “45% of people in one particular study reported an initial reaction of fear to their spiritual-psychic experiences.” Fear of the unknown is a well-known factor in the human mind. History also testifies to the trauma involved in transcendental spiritual experiences Karen Armstrong: Isaiah’s vision and “Otherness” It is strange how the original meanings - perhaps what some might consider the “true” meanings - of words often gets lost or transformed-evolved. The original meaning of Kadosh means “otherness” – involving a radical separation. Isaiah intense vision of Yahweh in a visit to the Temples is legendary. Isaiah saw Yahweh sitting on the throne in heaven which was positioned directly above the Temple. Karen Armstrong explains that in Isaiah Yahweh was “attended by two seraphs, who covered their faces with their wigs lest they look upon his face. They cried out to one another antiphonally: “Holy! Holy! Holy is Yahweh Sabaoth. His glory fills the earth.” At the sound of their voices, the whole Temple seemed to shake and was filled with smoke, enveloping Yahweh in an impenetrable cloud similar to the cloud and smoke that had hidden him from Moses on Mount Sinai.” Karen Armstrong A History of God chapter One God p. 40-41 “An encounter with the holiness of God is always a traumatic experience. The Scriptures record events when men were allowed to see something of the holiness of God…… In the early chapters of the Institutes of the Christian Religion, written by John Calvin, he makes a statement that goes something like this: “Hence that dread and terror by which holy men of old trembled before God, as Scripture uniformly relates.” What Calvin was saying is that there is a pattern to human responses to the presence of God in the Scripture. And it seems that the more righteous the person is described, the more he trembles when he enters the immediate presence of God.” Point of order. “There is nothing cavalier or casual about the response of Habakkuk when he meets the holy God. Do you remember Habakkuk’s complaint, where he saw all of the degradation and injustices that were sweeping across the landscape in his homeland? He was so offended by this that he went up into his watchtower, and he complained against God and said: “God, you are so holy that you can’t even behold iniquity. How can you stand by and let all of these things come to pass?” (cf. Hab. 1:13). He said, “I’m going to sit up here, and I’m going to wait until God answers my question.” And you remember what happened. When God appeared to Habakkuk, he said, “My lips quivered, my body trembled, and rottenness entered into my bones” (Hab. 3:16). For comparison Jeremiah used the word “watching” when speaking about God.” To my knowledge Jeremiah never stated that God actually intervened. The Fear Factor: Although 45% of the respondents indicated that a paranormal experience had made them very afraid, this fear appeared to be temporary or mixed with positive feeling because only 9% indicated that their experiences have been scary with no positive value. Further research should investigate the extent to which the findings for this selected sample apply to other populations and the extent to which motivations relating to spirituality direct or underlie the occurrence of paranormal phenomena, including in experimental settings. Up Close and Personal Rebecca: "fractured by this weighted sight" – Rebecca, who was very private about her experiences, as many are, spoke about the essence of spiritual-experiences in a poem about her personal experiences and how she views them. Point of order: “Very little research has been aimed at investigating the overall effects of paranormal experiences” Preface: A recent review of "numerous" studies of people who have spiritual or spiritual-psychic experiences by Park and Paloutzian reveal that somewhere between one third to one half of people have spiritual-psychic experiences - of every type and variety imaginable - though hardly any talk about them. Study after study clearly indicate that – in this open-minded society based on Judeo-Christian beliefs which “value” spirituality – people who have spiritual experiences literally fear retaliation if they speak openly about their spiritual or spiritual-psychic experiences [for good reason I must add]. Park and Paloutzian go on to say that the studies definitely "establish the normalcy of such reports and that social scientists have until recently ignored a common-phenomena." (p. 67) Rebecca: "fractured by this weighted sight" Rebecca, who was very private about her experiences, as many are, spoke about the essence of spiritual-experiences in a poem about her personal experiences and how she views them. Rebecca’s poem is truly eloquent and very succinct. The pivotal issue is as Rebecca explains - her experiences put her in a position in which she is forced to choose: "I must believe or not believe" Yes, spiritual experiences ask Hamlet's soliloquy expresses the ultimate dilemma of life: "To Be or Not To Be; That is The Question!" Rebecca’s poem also reflects Viktor Frankl’s insight that “It is life itself that asks questions of man…It is not up to man to question; rather, he should recognize that he is questioned, questioned by life; he has only to respond by being responsible; and he can answer to life only by answering for his life.” (p. 62) Rebecca's Poem: "I must believe or not believe" The gift and curse of this sight Colors my world in shades of blue I must believe or not believe Stay blind or walk the path to you And while I surrender to the mystery All the feelings come along too I get fractured by this weighted sight This is a common theme of several spiritual people I have spoken with who have been confronted by an intense experience - I must believe or not believe! The experiences are questions that demand answers. Spiritual people with intense experiences often have some common shared characteristics. Point of order: An evolutionary adaptive trait? One of the observations from my own experiences as well as others is that as in Nora’s words: “The significance this had on my life after I remembered this experience has made me a seeker of higher consciousness.” It is nearly a universal among people who have spiritual experiences is that spirituality is a motivation for them. Furthermore, a common thread would also seem to be that experiences make people question – to seek. Since a number of my own personal experiences – such as 9/11 involve horrific political events and death, my view of God would be parallel to Jeremiah’s view, so I am a bit cynical. When people talk about how wonderful transcendental information is - that makes me shudder. So, from a certain perspective spiritual experiences could possibly have the aspect of being God’s way of kicking people in the butt. The Fear Factor: Flynn’s Story As J.E. Kennedy observes, large numbers of people have an initial fear reaction. The more intense the experiences are the more the experiences seem to activate anxieties and fear. Flynn's story: “I am 55 years old with 5 children 8 grand daughters and have been through an immense amount of pain and trauma in my life more than most yet I still love all. I found it difficult to handle my main experience and struggled for a long time, but finally once I got a 'structure' worked out I keep my balance pretty well.” My mother was murdered when I was 9 so I believe that has a significant bearing on things yet she also taught me how to strengthen my mind using cards and guessing what they were from a very early age and she was an extreme humanist feminist kind person……. I have had several instances in my life of it [spiritual-psychic experiences] - from my mother’s murder to girlfriend leaving me to accidents going to happen to asking god creator for direction and sign and getting it immediately; none of it make too much sense to me and I don’t understand why it happens to me so frequently!” Part : Personal Perspective: “I believe that we can 'sense' the future. We just haven't yet established the mechanism allowing it to happen!” - Welsh Nobel Prize Winner Brian Josephson As Jean MacPhail, author and scholar, states, my personal spiritual-psychic experiences are unique – in part because they are correlated with external political events, in part because they have consistent and reasonable interpretations as “perceptions of threats to the group,” similar to the alarm calls of animals – which dovetails into Daryl Bem’s repeated successful experiments (involving over 10,000 subjects) which demonstrate instincts are a significant factor in precognition. Dr Paul Wong, an author, researcher, and well-known psychologist did tell me that my spiritual psychic experiences after an initial difficult time, would play in my favor. I am not holding my breath. Dr Stephen Farra, a psychologist Emeritus, recommends several of my essays – one of which was my essay on Childhood spirituality. My experiences as “alarm calls” are also consistent with Daryl Bem’s successful repeated experiments on precognition. In 2016, an article about a meta-analysis of Daryl Bem (et al) very successful precognitive experiments states that "When Bem’s own experiments are included, the complete database comprises 90 experiments from 33 different laboratories located in 14 different countries. A total of 12,406 individuals participated in these experiments." The article goes on to say that the results showed that the experimental design focused on sex [instinctual] was by far outperformed the other designs. (A Summary of “Feeling the Future: A Meta-analysis of 90 Experiments on the Anomalous Anticipation of Random Future Events by Bem, Tressoldi, Rabeyron & Dugga) “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 Abbreviated summation of forty years of personal spiritual-psychic experiences - as expressions and manifestations of the Holy Spirit In 40 years there might be as many as two dozen striking experiences or dreams. Let me start with dreams. Here are six dream, most documented by emails - all with consistent and reasonable interpretations: (1) a dream centered on Pakistan and nuclear war – a month later India launched an attack against Islamic Jihadists in (2) A Hybrid Dream-Perception: Precognitive "Tag" (a central action with one or two details) of the "incel" terrorist in Canada in late April, 2018. (3) Dream about Libya (2-26-2019), A month later the U.S. forces left Libya (4) Synchronicity with Muslim lone terrorist attack in Strasburg, France attack - dream (9-19-20) (5) Dudayev (Chechen leader) Dream – dream had several details matching the death of Dudayev the Chechen leader (6) Fredericksburg bomb (civilian) Several details of a dream matched the death of a woman by a bomb An illustration to help present a “picture” of a dream-perception. Dream “foretelling” the 'Pakistan-India International conflict after an Indian air raid on an Islamic Jihad group in Pakistan The Dream of 'Pakistan and 'Nuclear War' from 1-18-2019 deserves some special attention, and there is some new “news” about that situation in an article by former Secretary of State, Mike Pompeo. The email (of 1-22-2019) said “In the past few months for some reason, I have had several dreams about foreign countries which seemed a bit precognitive. In a rather strange dream from the night of 1-18-2019 to 1-20-2019 (which I emailed to k.... on 1-22) I had a somewhat vivid dream about Pakistan in which 'nuclear war was an aspect. Of course, one can’t take dreams literally. On top of that spiritual experiences and particularly dreams do have symbolic aspect to them. That particular dream was different and a bit strange because it "dualistic" or "split world" characteristic. In the dream, I was in the U.S. with my son, yet – in the dream - simultaneously in Pakistan at the same time. That in itself is interesting since I have two spiritual “Indian friends” and I have no salient connections in Pakistan – but in the dream I was viewing from the Pakistan side so to speak Recently I came across this update posted “Former US Secretary of State Mike Pompeo has claimed that he was awakened to speak to his then Indian counterpart Sushma Swaraj who told him that Pakistan was preparing for a nuclear attack in the wake of the Balakot surgical strike in February 2019 [Indian airstrike on a Pakistani target was in retaliation for a Islamic Jihad attack on Hindus in India] and India is preparing its own escalatory response. "How Close...": Ex US Secretary Of State On India-Pak Nuke Threat After Balakot. In his book "Never Give an Inch: Fighting for the America I Love", Mike Pompeo says the incident took place when he was in Hanoi for the US-North Korea Summit on February 27-28, 2019 NDTV 1-24-23 Reflections and Commentary Of course, dreams cannot be taken literally and it needs to be emphasized that and I can state categorically that in forty years I have never perceived the “absolute truth” as it were. In fact, the experiences I have had seem clearly to reflect the “visibility” factor as it were. 9/11 was the most striking event as far as perception goes – and there were a large number of people who had documented premonitions. My most detailed perceptions were the most “politically” perceptible as well. Reflections and Important Questions: Creating Reality: “As observers, we are personally involved with the creation of our own reality. The hypothetical question would be does “telepathy” create a consciousness-observer effect as it were? – A wild but intriguing question – does “spirit” just by being and connecting affect reality.” R C Henry, a renowned professor of physics and astronomy, in a 2005 essay concludes, "A fundamental conclusion of the new physics also acknowledges that the observer creates the reality. As observers, we are personally involved with the creation of our own reality. Physicists are being forced to admit that the universe is a “mental” construction." Eugene Wigner, a theoretical physicist and mathematician, stated unequivocally stated that “It was not possible to formulate the laws of quantum mechanics in a fully consistent way without reference to consciousness.” In a sense, since the most essential characteristic of human consciousness would be “intelligence” it would stand to reason that viewing the universe and the world as embodying intelligence would only be natural (and healthy). From a historical perspective – especially in light of Mannheim, Nietzsche, and Gasset – viewing reality as a static entity that is – and can be analyzed as a static “reality” – without even considering quantum physics, would appear rather unrealistic. “Reality” – at least up to the contemporary rigid inflexibility of materialist fixation with quantification - is a human creation that adopts and adjust over time. In spite of the fact that historically, my experiences are “unique” as Jean MacPhail observed – as from my research comparatively very detail and very consistent, in 40 years not one said a single word when I presented my experiences – which I always did. It is well known that ostracism causes psychological and even physiological damage. In 40 years, I did not have an intelligent conversation with any of my “therapists” – “Ignoring” is a well-known technique in conditioning. My view is that the “professionals” I personally encountered were deliberately and intentionally conditioning and gaslighting. Actually, “Cyberball” experiments demonstrate that social perception and perception of social exclusion operate independently of “intentionality” as it were. A study of a video Cyberball game in which na human subject “played” ball with tow cyber players showed that when the human subject was excluded from playing ball they got upset – in spite of the fact that that the subjects knew the other two players were computer generated. Dreams can be a source of divine insight and inspiration. My dreams are really not all that different from the dreams of dream weavers in indigenous Filipino culture, - whose dreams give them insights and innovative creative designs for weaving t’nalak. An expert at the museum at Cagayan de Oro explained that dream weaving – the belief that dreams can be a source of divine insight – inspiration is pervasive in indigenous tribes throughout the Philippines. “The craft of weaving among the T’boli is a sacred spiritual tradition. Designs are believed to arrive from Fu Dalu, the spirit of the Abaca [material for cloth] (p.214), Be Lang Dulay, is a world-famous dream-weaver - artist. She “popularized T’nalak weaving with her over 100 different T’nalak designs.” (p. 208) (T’Nalak: The Land of the Dreamweavers - Amanda David Shiela Everett https://uw.pressbooks.pub/.../tnalak-the-land-of-the.../) As William James and modern neuroscientists explain, people “filter” information and focus their attention differently. As Corinthians emphasizes - different people have different spiritual gifts. Many spiritual leaders emphasize that – in its most basic sense – spirituality is an awareness, an orientation, and a mindset. Having a similar mindset likely helps me in connecting with my Bla’an, T’boli-Ubo, and Ilongga connections-friends. A woman whose mother is Ilongga mentioned her mother at times interprets her dreams as foretelling the future. Part. A Spirituality Primer: Spirituality as Social-Relational Self and Spiritual Intelligence Throughout the history of humanity SPIRITUALTIY HAS BEEN PIVOTAL IN HUMAN SOCIETY AND HUMAN CONSCIOUSNESS. There is no real reason to expect anything different in modern times - though seemingly primarily unconscious. In spite of the modern academic materialist ideology which is horribly repressive of spirituality especially transcendental spirituality, studies consistently demonstrate that somewhere between 1/3 to half of people have spiritual or spiritual-psychic experiences of one kind of another – though totally ignored by mainstream psychology. Furthermore, as Carole Cusack observes -through fandom studies – there has been a “democratization” of spirituality and spiritual beliefs. “Spirituality is a natural human predisposition!”….It is more primal than institutional religion and concerns a person’s sense of connectedness with self, others, and the world (or cosmos)!” - (Children’s Grief Dreams and the Theory of Spiritual Intelligence, by Kate Adams Bishop Grosseteste University College Lincoln Brendan Hyde Australian Catholic University) As Karen Armstrong noted in The Case for God, the first evidence for human ideologies can be found in the prehistoric cave paintings of “shamans” in the French and Spanish caves dating as far back as twenty or thirty thousand years. ‘Spirituality’ “is more primal than institutional religion” “It [spirituality] is more primal than institutional religion” – that is Fact. Nicholas J Conrad, et all state that “Here we report the discovery of bone and ivory flutes from the early Aurignacian period of southwestern Germany. These finds demonstrate the presence of a well-established musical tradition at the time when modern humans colonized Europe, more than 35,000 calendar years ago. Other than the caves of the Swabian Jura, the earliest secure archaeological evidence for music comes from sites in France and Austria and post-date 30,000 years ago6–8 (New flutes document the earliest musical tradition in southwestern Germany Nicholas J Conard , Maria Malina, Susanne C Münzel) That is - very roughly - about the same time cave paintings appeared in France and Spain. Cave paintings in Indonesia appeared a decade or so before the cave paintings in France and Spain. The Social & Spiritual Self: Relational Spirituality David Hay, researcher and theologian observed: “‘Relational consciousness’ caught us by surprise, because we had some notion of spirituality as a solitary affair, something very private. What impressed us very strongly was how ‘relational consciousness’ not only seems to be closely related to, if not identical to spiritual awareness; it also underlies the ethical impulse. In our research we always ask people to tell us in what way their spiritual experience has affected their lives. By far the commonest of all answers is that they say they want to behave better. One way of putting this is to say that the ‘psychological distance’ between themselves and other people, the environment and (if they are religious believers) God, becomes much shorter. If someone else, or the environment, is harmed they feel that they too are damaged in some way. That great Scottish philosopher John Macmurray (1961), had already enunciated something similar in his Gifford Lectures in Glasgow University in 1954: ……the unit of personal existence is not the individual, but two persons in personal relation; and that we are persons not by individual right, but in virtue of our relation to one another….. The unit of the personal is not the ‘I’ but the ‘You and I’.” I. (THE SPIRITUALITY OF ADULTS IN BRITAIN – RECENT RESEARCH David Hay) The “Social Self” and Spiritual Intelligence Music is a fundamental part of our evolution – and functional because it facilitates “human contact” and out “social self” “Modern humans can be differentiated in the archaeological record from our predecessors and our sibling species (such as Neanderthals) by an immense leap in cognitive flexibility and by a capacity to enter into and sustain a wide range of social relationships and interactions (Mithen, 1996). It seems likely that proto-musical capacities and their cultural particularisations as musics were crucial factors in precipitating and sustaining the social and cognitive versatility that mark modern humans (Cross, 1999). In effect, musicality can be interpreted as complementing language in human evolution, filling in the 'gaps' in language function through its combination of embodiment, entrainment, and transposability of intentionality. (p. 5 – 6) (Music and evolution Ian Cross) Music is a core human experience and generative processes reflect cognitive capabilities. Music is often functional because it is something that can promote human well-being by facilitating human contact, human meaning, and human imagination of possibilities, tying it to our social instincts. Music is a fundamental part of our evolution – and functional because it facilitates “human contact” and out “social self” (The evolution of music and human social capability Jay Schulkin, Greta B. Raglan Front Neurosci. 2014; 8: 292. Published online 2014 Sep 17. doi: 10.3389/fnins.2014.00292) Spiritual Idealism: Social and Moral Order 1. In The Elementary Forms of the Religious Life, first published in 1912 Emile Durkheim, a founding father of sociology, stated that "A religion is a unified system of beliefs and practices relative to sacred things, i.e., things set apart and forbidden—beliefs and practices which unite in one single moral community called a Church, all those who adhere to them. 2. In sum, one social and moral order encompasses the living, the dead, the deities and the spirits , and the total environment. Indeed, the whole Ifugao social order, including practical ways of life, social institutions and rules, morality and everything else, constitutes a unitary system; and it is looked upon as a religious phenomenon of supernatural origin. Describing an example of this primitive Filipino world-view, an anthropologist says,. . . They see in the environment countless deities and potentially malign spirits, and interact with them daily. When a huge tree crashes on a person who is making a clearing, it is seen as the act of an angry spirit. In treating the environment as social, the people are provided with an ordered explanation of 'natural' phenomena. In sum, one social and moral order encompasses the living, the dead, the deities and the spirits , and the total environment.) Religious Experience in the Philippines: From Mythos Through Logos to Kairos RAMON C. REYES) Commentary: Durkheim argued that religion was the most fundamental social institution of humankind, and further, that religion gave birth to social-religious beliefs that later became integrated into the social structure. Durkheim felt that social interaction was the pivotal factor of forming society and that religious beliefs are a major influence on social interactions - and thus essential to the formation of 'society.' The fact that religions have consistently advocated ideals such as compassion, justice, righteousness, as well as truth (being cynical, I should add - at least among their own members), would seem to lend strong support to Durkheim's arguments. That is, the synergies between social factors and religious influences, which emerged simultaneously in primitive societies, produced a collective consciousness - a social-religious community as it were. Modern Sociological Evidence that Unconscious Spiritual Symbolism may, in fact, may be a significant influence to the social and moral foundation of society. Catherine Hall in her study and analysis of Harry Potter fans and fandom observes: Wizard rock, often stylized in written form as ‘wrock’, creatively engages with and augments the content world of Harry Potter through musically and lyrically diverse performances. Fan studies centred on Harry Potter have often discussed the application of fictional heroism to real-world issues, and wizard rock musicians are frequently cited as fandom activists. Similar to their heroes in the books, these musicians imbue their music and their self images with the series’ morals, historical tropes and archetypes. They make this morality tangible by donating proceeds of compilation albums or music subscription series sales to nonprofit organizations, and by weaving these messages into their music. I argue that the wizard rock community’s application of fictional heroism through music, lyrics and performance encourages fellow Harry Potter fans to embrace heroic qualities in the real world. (CATHERINE HALL ‘Reading and [w]rocking’: Morality and musical creativity in the Harry Potter fandom) Conclusion: Unconscious Spiritual Symbolism is connected with ideals and prosocial values Part V. Critique of Materialism: The Importance of Categorization in Scientific Method & Questions about Scientific Methodology: While fundamentals can be boring, fundamentals are also important. Categorization is critical in scientific method Science without meaning: Albert Einstein "It would be possible to describe everything scientifically, but it would make no sense; it would be without meaning, as if you described a Beethoven symphony as a variation of wave pressure. I believe what Tolstoy was referring to Hume and Einstein’s observation that right and wrong – the Ought vs the is (Hume) is outside the scope of scientific inquiry! A. Aristotle’s Scientific Method: Categorization of Spiritual Types 1. Gather the Facts 2. Categorize the Data 3. Analyze the Information 4. Draw Conclusions B. Real World Context Muzafer Sherif, a founding father of social psychology, critiques the methods of social psychology. “Sherif promotes the idea of attitude and attitude change due to its importance in a quickly changing world. He emphasizes that real world contexts are important, even if regarded as "messy" compared to controlled lab experiments.” (Wikipedia) 1, An illustration of the problem of real world context Kay Deaux, a prominent social psychologist, highlights the significance and importance of emotions especially in understanding many social, political or group related behaviors. However, Kay Deaux, in her analysis of group related studies and theories, observed that social psychologists’ fixation with laboratory experiments “precluded” “affective displays.” Kay Deux goes on to emphasize that “In contrast, natural groups, whether family, fraternity, or nation, are often the arena for intense displays of emotion and strong affective ties.” (p. 794 Social Psychology Handbook of Basic Principles edited by E. Tory Higgins and Arie W. Kruglanski) RUPERT BROWN - real world context 2008 “Finally, let me end on a cautious note. Earlier I noted that one of the major challenges for SIT remains to provide a better understanding of the affective aspects of intergroup behaviour particularly when these assume hostile or destructive forms. It would be idle to pretend that we are much closer to making that link than we were in 1984 when, in his last "posthumous# contribution, Tajfel made exactly the same plea: Tajfel made exactly the same plea: "The point of departure in the study of collective behaviour must be an adequate theoretical approach to the social psychological issues of intergroup relations." [Tajfel goes on to say] None of this can be properly understood without considering another set of complex interactions – the interplay between the creation or dissemination of social myths and the processes of social influence as they operate in the setting` of intergroup relations and group affiliations " (Tajfel, 1984, p. 713) (RUPERT BROWN - Department of Psychology, University of Kent, Canterbury, U Social Identity Theory: past achievements, current problems and future challenges) 2. Muzafer Sherif: “A psychological construct—if it is to prove valid and adequate—must be as valid and adequate in handling the stuff of ordinary human affairs as in... [a] laboratory experiment.” (Vol. 52, No. 6 November, 1945 The Psychological Review, M Sherif & H Cantril}. 3. An illustration would be Allport's Fallacy "There is no psychology of groups" w/ no real world context. An obvious refutation is patriotism - nationalism - clearly a "psychology of groups" 4. The only "real world context" for spirituality is "people". It is shocking as Kennedy reports “Very little research has been aimed at investigating the overall effects of paranormal experiences.” - J. E. Kennedy (An Exploratory Study of the Effects of Paranormal and Spiritual Experiences.... J.E. Kennedy & H. Kanthamani: The Journal of the American Society for Psychical Research, 1995,) 5. Peopleless "categorization" in chapter "Mystical, Spiritual, and Religious Experiences” in R F. Paloutzian & C L. Park’s Handbook of The Psychology Of Religion And Spirituality. A synopsis is a short list of APA “anomalous experiences" – "hallucinations, near death, past life, mystical, and paranormal experiences!" But, here is nothing about “people” who have experiences. “When logic and proportion Have fallen sloppy dead And the White Knight is talking backwards” (Jefferson Airplane 1960’s White rabbit song), The Materialist Maxim: All spirituality is unreal! The psychologists, William R. Miller and Carl E. Thoresen, state “A philosophical basis for this perspective is materialism, the belief that there is nothing to study because spirituality is intangible and beyond the senses.” Wikipedia states that the Definist Fallacy is a fallacy because it uses “loaded terms!” One source cited an example of a Definist fallacy would be the statement that the contenders’ arguments are proclaimed to be “crackpot theories” – leaving no room for intelligent discussion. A version of the materialist maxim that “All spirituality is unreal!” that I encounter often is that one need to “Prove God” before one can have valid spiritual beliefs. When I first encountered that argument (and it appears not uncommon), I was like – “Prove God???Are you crazy?” (William R. Miller and Carl E. Thoresen, “Spirituality, religion and health: an emerging field of research”) Death is Figment of Your Imagination: Wrong Thinking Not long ago, I happened to be talking to a Filipina college graduate at a street restaurant in General Santos. I went over the materialist argument as explained by Miller & Thompson in the NIH article – that spirituality is unreal and nonexistent because you can’t measure it. I was a bit surprised when she emphatically agreed with the argument that spirituality is unreal - and nonexistent - because you can’t measure it. I asked her to consider - briefly - “one question” - relative to the specific quantification issue - and think over the concept of “death” for a minute. Death, of course, is far beyond measurement or quantification. So then, if you follow the reasoning and logic of the materialist argument that inability to measure equates to nonexistence and unreal - then “Death would then be a figment of her imagination and “superstitious nonsense.” I felt good that the Filipina college student did concede that the materialist argument – which is a fallacy - had indeed skewed her thinking. That was a major success for me, in a way. John Bargh observes that most people resist admitting that any unconscious factors could influence their thinking - without their knowledge - though as Bargh demonstrates, happens all the time. What is disconcerting is that this apparently “trivial” mistake in thinking – in the general population has generated a widespread confusion that “All spirituality is unreal.” What is disturbing is that I have yet to meet an undergraduate college graduate who has any education or training in “people” who have spiritual experiences. Yet they often will make some incredibly stupid remarks such as “All spiritual experiences” are “mental illness” or from one dirtbag academic “All spirituality is about Giant Cosmic Parrots” – which, is what – through unconscious maladaptive stereotypes is what universities are teaching. And that psychiatric norm is blatantly false. The Maladaptive Stereotype “All Spirituality is Unreal is wrong on several levels. Besides being a sick fallacy-maladaptive stereotype that generates “wrong thinking” to use Justice Rehnquist’s terminology, another level would be that there are a large number of studies demonstrating “real world context-evidence” Two studies demonstrating real world spirituality and the correlation of spirituality with compassion. 1. “The Social Significance of Spirituality: we established the link between spirituality & higher compassion. Spirituality was especially associated with having a spiritual identity, having had transcendent experiences, and tending to pray……. more spiritual participants were more likely to tend to feel compassion, p.208) … to have had transcendent experiences…, and religious individuals are more likely to read religious holy books and to believe in a more fundamentalist form of religion (p.214) 2. “Compassionate love for close others and humanity. Sprecher and Fehr: “Those who were more religious or spiritual experienced more compassionate love than those who were less religious or spiritual.” Frankl’s Disconnect & Sherif’s “Self-Contained Sand Castles” The creator of logotherapy-psychoanalyst, Viktor Frankl (1905 – 1997) observed, “The pictures by which the individual sciences depict reality have become so disparate, so different from each other, that it has become more and more difficult to obtain a fusion of the different pictures.” (p. 7 will) Muzafer Sherif, considered a ‘father of social psychology’ was even more critical of that destructive problem in psychology and labeled the different schools of thought “self-contained sand castles.” Minimally there are 46 schools of thought in psychology While there are schools of thought in the social sciences that address spiritual and religious beliefs such as existential-positive psychology, logotherapy (Frankl – taught outside mainstream universities, Jungian psychology (also taught in schools outside mainstream universities) as well as pastoral schools, and so on. “The main schools of psychology are structuralism, functionalism, Gestalt, behaviorism, psychoanalysis, humanism, and cognitivism.” While many “psychologists today have an eclectic background, “spirituality” in most of these schools of thought in psychology would likely be nonexistent or “marginalized” at best. (https://www.verywellmind.com/psychology-schools-of-thought-2795247) X. Academic Materialism Methodology Problems, W. James Pragmatism, & Mannheim’s Paradox Academic Materialism with “rigid adherence to quantification as sterile rationalism and a pervasive researcher bias “It is only a narrow passage of truth that passes between the Scylla of a blue fog of mysticism and the Charybdis of a sterile rationalism. This will always be full of pitfalls and one can fall down on both sides.” Wolfgang Pauli As Claudia Nielsen pointed out, the psychiatrist McGilChrist astutely observed that “The scope of inquiry and understanding of the Materialist Doctrine with its rigid adherence to the actually arbitrary principle of quantification and over-emphasis on physiological characteristics is severely restricted and limited in the analyses that can be performed.” How a methodology centered on the “rigid adherence to quantification” – which is appropriate to physics, chemistry or biology - got applied to human consciousness is mindboggling. Half of human consciousness is not quantifiable: hope, art, creativity music, poetry, true love, awe-wonder, idealism and the ideals of freedom, fairness and justice. And, of course, death is beyond and outside quantification. If the materialist quantification principle were followed strictly, human beings would be left with the intelligence of a rat. And it is true, as Buddha stated unequivocally, “We become what we think” – and modern science has proved that psychologies do have a self-fulfilling characteristic in many circumstances. An objective close review of social sciences reveals a minimal research bias – in my view. For instance, Allport’s “There is no psychology of groups – easily refuted by the historical reality of patriotism [a blatant psychology of groups]. A second example would be the absence of a proper categorization of types of “people” based spirituality – a clear result of bias and prejudice. Then there is the pervasive maladaptive stereotype “All spirituality is unreal” William James and pragmatism In 1870, William James and Charles Sanders Pierce founded the school of American Pragmatism (Hookway, 2008). Pragmatism is rooted in the idea that philosophical topics, such as knowledge, language, meaning, belief, and science, are best understood in terms of their practical use. James classifies philosophers according to their temperaments, distinguishing between tough-minded – those who are empirical, materialistic, pessimistic, irreligious, and skeptical – and tender-minded – those who are rationalistic, intellectualistic, optimistic, religious, and assertive (Goodman, 2009; James, 1907). The role of the pragmatist is to serve as a mediator between these two extremes. “Pragmatism asks its usual question. “Grant an idea or belief to be true, it says, what concrete difference will its being true make in anyone’s actual life? How will the truth be realized? What experiences will be different from those which would obtain if the belief were false? What, in short, is the truth’s cash-value in experiential terms”? (James & Perry, 1943, p. 97). (https://www.simplypsychology.org/william-james.html) With the rise of materialism-and quantification - lol - pragmatism is no longer practical. Mannheim’s Paradox Psychology-Psychiatry are Ideologies, not Science Arthur Mullins describes-defines the Mannheim paradox: "Nevertheless, with these few exceptions, Mannheim holds that historical and political thought is determined by the socio-historical position of the thinker and the political aspirations and material ambitions of the group or of the groups to which it belongs. Such thinking is intrinsically value-laden, one-sided, distorted and therefore false. In short, all systems of historical-social-political thought are ideologies. (p. 143 Truth and Ideology: Reflections on Mannheim's Paradox by Willard A. Mullins, History and Theory, Vol. 18, No. 2 (May, 1979), pp. 141-154) Christina Maimone observes: “Ideology is, as Mannheim uses the term, a mode of thinking that obscures the real condition of society from the group that holds the thought, thereby stabilizing the shared social reality of the mode of thinking. Groups are simply incapable of seeing particular facts that would undermine their worldview, that would show that their collective perception of the social situation is a misapplication of thought to experience. Ideology is most strongly associated with groups that occupy a dominant position in society. Their ideology serves to secure their place in the social order, although the development of their way of thinking has not been consciously controlled in this direction. As long as one is aware of the relationships that determine meaning and shape how knowledge is situated within the structure of social thought, social science can be a meaningful enterprise that manages to produce knowledge about the absolute world through non-absolute perceptions. "No one denies the possibility of empirical research nor maintains that facts do not exist [but] .... They exist for the mind always in an intellectual and social context." [Book by Karl Mannheim Ideology and Utopia p.102] What differentiates social knowledge from knowledge about the physical world is that the meanings given to knowledge and the ways in which social facts are understood in relation to each other are part of the thinker's social reality. . Facts about the physical world are not inevitably incorporated into the social reality of the thinker. (13) Knowledge about the social world, however, becomes part of and is interpreted according to the existing structure of my social reality, my mode of thought. Christina Maimone, Political Science PhD Stanford (PS 311 – Week 8 Ideology and Utopia https://web.stanford.edu › maimone_wk8_p3) What Maimones, a political science PhD, says echoes somewhat what St Gregory of Nyssa said a couple of millennium ago. XI Unconscious – Underlying Processes The Unconscious Processes 11 million bits of data per second The unconscious processing abilities of the human brain are estimated at roughly 11 million pieces of information per second. Compare that to the estimate for conscious processing: about 40 pieces per second. Our conscious processing capacity isn’t insignificant, but clearly, it’s just a retention pond compared to the ocean of the unconscious. And more and more research is uncovering abilities of the unconscious that defy reason. (From: Forbes: Your Brain Sees Even When You Don’t June 24, 2013) I “The Lion’s Share” “Based on the accumulated evidence, the authors conclude that these various non-conscious mental systems shoulder the lion's share of the self-regulatory burden, thereby keeping the individual grounded in their current environment.” “Bargh identified “Three main forms of automatic self-regulation” plus two more important principles 1. an automatic effect of perception on action, 2. the automatic pursuit of a goal and 3. a continuous automatic evaluation of one's experience. 4. Mental categories are absolutely essential for simplifying and understanding the information-rich environment, 5. The express link between perception [of the environment] and action likely exists for a good adaptive reason, II. “Social perception is a largely automated psychological phenomenon....” Our identities are multifaceted – mother, musician, teacher, yoga enthusiast, NASCAR fan. In each of these [identities] there is stored implicit and ingrained knowledge about appropriate values and behaviors, likes and dislikes, ways of being.” Re-emphasizing the importance and role of the unconscious: The consensus of unconscious researchers is that the unconscious is the work horse of the human mind. As the unconscious researcher Bargh observes, “Based on the accumulated evidence, the authors conclude that these various non-conscious mental systems shoulder the lion's share of the self-regulatory burden, thereby keeping the individual grounded in their current environment.” References: The Unconscious Mind John A. Bargh and Ezequiel Morsella Perspect Psychol Sci. 2008 Jan; 3(1): 73–79. – Bargh, J. A., & Chartrand, T. L. (1999). The unbearable automaticity of being. American Psychologist, 54(7), 462– Jung, Self, Spirit, and Automated Social Perception Carl Jung whose term “psyche” would almost be interchangeable with “spirit” believed, along with Viktor Frankl and William James, that spiritual processes were largely autonomous processes in the unconscious which he viewed as the source and origin of emotionally charged symbols and symbolism. In Volume 8 of the Collected Works, paragraph 648 (1968 revised), Jung stated: “Life and spirit are two powers or necessities between which man is placed. Spirit gives meaning to his life, and the possibility of its greatest development. But life is essential to spirit, since its truth is nothing if it cannot live.” In Paragraph 643, Jung states, “From the psychological point of view the phenomenon of spirit, like every autonomous complex, appears as an intention of the unconscious superior to, or at least on a par with, the intentions of the ego. If we are to do justice to the essence of the thing we call spirit, we should really speak of a “higher” consciousness rather than of the unconscious, because the concept of spirit is such that we are bound to connect it with the idea of superiority over the ego-consciousness.” Why is this relevant? In a sense, I am living proof that Jung was correct – that the spiritual self (spirit) is an independent (largely unconscious) autonomous will or force with an ability to over-ride similar to the function of the conscience. In 1981, I did not consciously believe in spirit, prophecy, psychic, etc. In fact a few years later I threw the “What a nightmare” 1981 warning to the FBI away. Yet, though cognitively disconnected, I walked into the FBI with the most detailed and complex warning – historically – sat down and went over it with an FBI agent – briefly. It is generally understood that people have the "standard model of physics" as a template in their minds. In retrospect it is clear that the experience was frightening because it was an unknown. I thought over my experience – which was a very detailed and (notarized) precognitive warning - very intensely. I tell you doubts and guilts can eat you alive if you let them. I looked at the experience from every possible angle you could consider – and some angles many people likely couldn’t imagine. It was a wild ride! XII A Review of Methodology Flaws A People-less Spirituality: A. J. E Kennedy observes, psychology/psychiatry has done very little research into “People” who have had spiritual experiences. “Very little research has been aimed at investigating the overall effects of paranormal experiences.” - J. E. Kennedy: From my research and experience as well from talking with clinical psychologists and psychiatrists, I would have to agree with that statement 100%. In my research on “people” who have spiritual-psychic experiences, “people” are conspicuously absent. (An Exploratory Study of the Effects of Paranormal and Spiritual Experiences on Peoples' Lives and Well-Being J.E. Kennedy and H. Kanthamani [Original publication and copyright: The Journal of the American Society for Psychical Research, 1995, Volume 89, pp.249-265.]) B. “Researchers [psychologists] have tended to study spirituality “from a distance,” relying on surveys that contain global distal measures,” - Kenneth J Pargament and Annette Mahoney “Researchers [psychologists] have tended to study spirituality “from a distance,” relying on surveys that contain global distal measures, (p.616) such as whether the individual believes in God, how often he or she goes to religious services, how often he or she prays, and his or her self-rated religiousness and spirituality……” (p. 616) C. Muzafer Sherif – Real World Context Muzafer Sherif was rather harsh (appropriately in my view) in his criticisms of academia. Sheriff’s most frequent critique is the necessity of “real world context” all too frequently absent in studies and articles. Sherif emphasized the “self-contained castles” that academics live in and condemns academics for writing textbooks, but exclude positions which disagree with their own - rather than educate students of a shared paradigm (such paradigms don’t exist, sheriff argues). “Sherif endorses the communication across discipline where it isn’t scientific vs historical to understand a problem, but scientific AND historical. This will help to create commonly shared paradigms, to remove those from their “castles” and disband “disorderly faction-infested tribes” for the greater good of science. Muzafer Sherif observed, “A psychological construct—if it is to prove valid and adequate—must be as valid and adequate in handling the stuff of ordinary human affairs as in handling the controlled variables of the laboratory experiment.” (VOL. 52, No. 6 NOVEMBER, 1945 THE PSYCHOLOGICAL REVIEW THE PSYCHOLOGY OF 'ATTITUDES'* PART I BY MUZAFER SHERIF AND HADLEY CANTRIL** Princeton University}. Rupert Sheldrake, author and scientists, observes “The atheist [materialist] ideology found a powerful ally in materialist science, which by the end of the nineteenth century, portrayed a purposeless, unconscious, mechanical universe where humans, like all life, had evolved without purpose or guidance. In this godless world [devoid of spirituality], humanity would take charge of its own evolution, bringing economic development, brotherhood, health, and prosperity to all mankind through progress.” (p.157) D. Park and Paloutzian’s Handbook: “there is a difference between studying experiences vs those who have them.” - Dr. Visuri I recently reviewed specifically the chapter "Mystical, Spiritual, and Religious Experiences” in Raymond F. Paloutzian & Crystal L. Park’s Handbook of The Psychology Of Religion And Spirituality (Guilford Press, 2013). A synopsis from the chapter of the phenomena covered is a short list of APA “anomalous experiences" – specifically "hallucinations, near death, past life, mystical, and paranormal experiences!" In that chapter there is nothing relevant about people who have experiences. G. For comparison - Excerpt below from An Exploratory Study of the Effects of Paranormal and Spiritual Experiences on Peoples' Lives and Well-Being J.E. Kennedy and H. Kanthamani (Original publication and copyright: The Journal of the American Society for Psychical Research, 1995, Volume 89, pp.249-265. Data from a convenience sample of 120 people actively interested in parapsychology who reported having had at least one paranormal and/or transcendent experience showed that these experiences increased their interest and beliefs in spiritual matters and increased their sense of well-being. More specifically, the majority of respondents indicated that the experiences resulted in increased belief in life after death, belief that their lives are guided or watched over by a higher force or being, interest in spiritual or religious matters, sense of connection to others, happiness, well-being, confidence, optimism about the future, and meaning in life. They also indicated decreases in fear of death, depression or anxiety, isolation and loneliness, and worry and fears about the future. A large majority of respondents indicated that these effects resulted from a combination of more than one paranormal and/or transcendent experience. The magnitude of changes in well-being and spirituality were positively associated with the number of anomalous experiences. Measures of current well-being and current importance of spirituality were positively associated with reported changes in well-being and spirituality resulting from anomalous experiences. Although 45% of the respondents indicated that a paranormal experience had made them very afraid, this fear appeared to be temporary or mixed with positive feeling because only 9% indicated that their experiences have been scary with no positive value. Further research should investigate the extent to which the findings for this selected sample apply to other populations and the extent to which motivations relating to spirituality direct or underlie the occurrence of paranormal phenomena, including in experimental settings. Recent research suggests that a world view that is open to aspects of life beyond the physical materialistic realm can be conducive to health and well-being (Borysenko, 1993; Gartner, Larson, & Allen, 1991; Koenig, 1990; Larson, et al., 1992; Ornish, 1990). Interest in this research on mind body medicine and the link between spirituality and health is rapidly growing. [p. 249-250] Although one might expect that psychic experiences would promote this type of worldview, virtually no research has been done in parapsychology on the effects of psychic experiences on peoples' lives and worldviews. Several studies have found that near-death experiences induce positive changes or transformation in many people (Gallup with Proctor, 1982; Greyson & Stevenson, 1980; Ring, 1980; 1984), but this investigation generally has not been extended to other types of paranormal experiences Life is partnership of God and man; "There is only one way to define Jewish religion It is the awareness of God's interest in man, the awareness of a covenant, of a responsibility that lies on Him, as well as us. Our task is to concur with His interest, to carry out His vision of our task................Life is partnership of God and man; God is not detached from or indifferent to our joys and griefs. Authentic vital needs of man's body and soul are a divine concern. That is why human life is holy" - Abraham Joshua Heschel, theologian (Between God and man, edited by Fritz A Rothschild Free Press Paper backs published by Simon and Shuster p.140) So, in light of this, which is better - a Godless people, or a people-less God?? Theology - from my brief overview - is mostly abstractions. In a discussion I asked about people because their definition was solely and entirely abstractions - but got no answer. Addendum – People Stories A Genetic Predisposition for Seeing Ghosts. I would briefly review people who see “ghosts” – which appears to be a genetic predisposition with some people. As Dr Visuri observes, autistics tend to have “unexplainable sensory experiences. It would appear readily apparent that this particular and peculiar phenomena of “unexplainable sensory experiences” would be a result of their physiology. Similarly, J.E Kennedy observes, “In a study of a technique attempting to induce a sense of contact with someone who had died, 96% of the participants with NF personality types reported after-death contact experiences, whereas 100% of the participants with ST (sensing, thinking) personality types did not have these experiences (Arcangel, 1997). So, an important point here is that as the personality studies show some peoples' minds filter information differently - and in this case NF personalities do appear to have a predisposition for sensing contact with the deceased. Everyone in Gensan seems to know I like to talk – lol. But I also listen while I talk – and learn. I encountered a woman, M…. Who told me when she was very young that she had “ghost” experiences but grew out of them. However, she added her brother also had experiences – and her brother still has visions of ghosts to this day. I mentioned this study to her and added that with some people that is just the way their brains are wired – and that is not necessarily pathological in and of itself. As a point of information, I would add that an Icelandic study of psychic experiences which reports that "Having had some experience of a deceased person is also common, being reported by 45% of the women and 28% of the men (a notable sex difference). About half of these experiences had been visual in nature, with 60% of this group of respondents having encountered a deceased close relative, 39% a stranger, and 4% their deceased spouse. More than half had experienced more than one encounter with a deceased person." AS Muzafer Sherif pointed out real world circumstance and real-life situations are pivotal and the Icelandic study did not explain if grieving was part of the situation or distress – which as Jean MacPhail argues is relevant. ([Icelandic] Psychic experiences – third of a century apart. Two representative surveys in Iceland. Journal of the Society for Psychical Research, 75, 903, 76-90. January 2011 The Journal of the American Society for Psychical Research 75(9ö3):76-90 Erlendur Haraldsson University of Iceland) “R” visions of president JFK and Recognition Real friendship or love is not manufactured or achieved by an act of will or intention. Friendship is always an act of recognition. – John O’Donohue I would add that “recognition” is an important need for many people -something people all want. In researching schizophrenics, I came across two cases where western psychiatrists were unable to help two schizophrenics – while shamans were able to heal two people. Shamans view schizophrenics as a spiritual reality as shamans in the process of being born. One, as I recall was a young man in pretty bad shape that a shaman was able to almost completely heal. I can tell you from personal experience psychiatric “treatment” is horrifically dehumanizing – actually hateful in some cases. Julie Parker, Dr. Ingela Visuri, as well as Jung all highlighted the fact that people who have spiritual experiences are very sensitive about others’ views about spirituality. In my view is mainstream psychologists/psychiatrists literally lack the capability to distinguish hallucinations from reality. There are two women – Licia and Nunzi - who spoke about dreams of their fathers who had passed away. It shouldn’t be a surprise at all - but with psychiatry all dreams of the deceased are hallucinations and delusions (according to two psychiatric studies I overviewed). Lyssa, a Bla-an student connection friend observed that ancestors in dreams is often viewed as trying to help and communicate. My read of Licia and Nunzi’s dreams about their father’s is that the dreams were about processing meaning – not the supernatural. Sometimes in exceptional or extreme cases it is possible to discern different aspects of human consciousness. When you look at St Joan of Arc, and Reed, the contemporary American nemesis of ten commandments who simultaneous with the rise of the right wing Christian movement who backed Trump, a racist – took his car and knocked down ten commandment monuments in Arkansas and Oklahoma – saying he was the white rider in Revelations – they both heard voices – yet the political environment was political. So, the question si did those two translate perceptions of political threats into voices? I am very nonjudgmental in assessing others experiences – in part because I know my understanding is limited – in part because spiritual people – in the end are people. When I first met “R” – a woman who had some pretty wild experiences. At first, she accused me of not believing her. I explained that while I have no idea what a ghost looks like or feels like, I know from my own experiences that her experiences are real. R explained that she had visions – and conversations with – president JFK. She told me how she saw JFK on TV and she had a “relationship” with JFK. I am sure there was a reason why she developed a “relationship” with JFK (she got mad at “Jack”, etc.) but I have no idea why. After her “grandma” dies she “heard” ghosts for a while. Also, she had a dream about JFK and his death – and death in general. She told me about a dream she had in which she was in a car accident. She said the next day she was driving with her husband when an incident set of her husband’s road rage (for which he seems to have a predisposition). She said she yelled at her husband to stop – to no avail. Her husband did finally pull off the road. She said what was interesting is that when they pulled back on the road, the car in front of them had JFK on the license. I told her about Mera’s story of seeing ghosts when she was young – but growing out of it. R told me – she wished she had been like Mera and grown out of it. Personally, I view R as a spiritual woman in very challenging circumstances. Speaking of People: Nora’s story, as told by Daniel Scott Daniel G. Scott observes, “Children’s experience will feel normal to them. It has its own logic but when shared may receive a reaction that alters their feelings about that experience. Those responses can alter their freedom to express, and even experience, what was normative for them, producing emotional conflict for the child. First is Nora’s account of her ability to see auras as a younger child: “When I was four or five years old, I was playing dolls with two friends. One of them asked what my favorite color was. I replied ‘Pink.’ She asked what shade of pink? I said the shade of pink of the light around your head. Both little girls said ‘What light around the head?’ A fear like a knife went through my heart as I knew they were telling the truth; they didn’t see the light. I was seeing something they could not see. I never saw lights around people again until I was in my 30s. Nora considered seeing auras normal until she realized her friends could not. Suddenly there was something unacceptable about her ability to perceive light around people’s heads. It is not clear why her fear was so immediate but it seems to be based on a sense of appropriateness or safety. She shuts off her perception interrupting her capacity to see auras until, in adult life, she began a deliberate process of study:” The significance this had on my life after I remembered this experience has made me a seeker of higher consciousness. A believer that my function on this planet is significant to every person on the earth. Although Nora’s account is from early childhood, she models the process of re-constructing her sense of self and life journey based on a recovered capacity. In other accounts that I have of the ability to see auras, the loss of the perception in response to the reactions of others is common. I seem to hear stories from people who have recovered their capacity but wonder how many children have perceptual capacities lost while growing up. How many children have not regained their perceptions? What are the cultural implications of severed capacities in children’s lives?” (Retrospective spiritual narratives: exploring recalled childhood and adolescent spiritual experiences, Daniel G. Scott International Journal of Children's Spirituality) In my personal encounters with my connections Nunzi told me she also sees auras, as well. Of course, the documented psychic Edgar Cayce is well-known to have seen “auras.” There is the story of a woman he encountered who had no visible aura. The next day she was dead. Addendum II: Quantum Leap over the Outmoded-Outdated Billiard Ball Physics It used to be true that professionals could exclude transcendental spirituality and paranormal experiences because of the standard billiard-balls physics model which did not allow them since they are physically impossible. Quantum physics and quantum entanglement has changed all that. A. "Spukhafte Fernwirkung” – Albert Einstein Quantum entanglement is an “entangled pair” of subatomic particles in whcih the spin of one subatomic particle will react directly and immediately (at speeds faster than the speed of light) to the spin of the other subatomic particle even though separated by arbitrarily large distances. A conclusion from experiments in quantum entanglement is that the reactions in a quantum entangled pair of particles occur at a speed faster than light – which to Einstein was impossible according to his own theory. In fact, Albert Einstein called quantum entanglement, "Spukhafte Fernwirkung" - which means, in German, "spooky action at a distance." To Einstein quantum entanglement was an impossibility. Niels Bohr was a Danish quantum physicist stated unequivocally "If quantum mechanics hasn’t profoundly shocked you, you haven’t understood it yet. Everything we call real is made of things that cannot be regarded as real. " B. “The future caused the past” Professor Truscott 1. Professor Truscott concluded that his experiment showed that; “A future event causes the photon to decide its past.” Summary of Experiment: The bizarre nature of reality as laid out by quantum theory has survived another test, with scientists performing a famous experiment and proving that reality does not exist until it is measured. 2. Stephen Hawking: “Time travel used to be thought of as just science fiction, but Einstein's general theory of relativity allows for the possibility that we could warp space-time so much that you could go off in a rocket and return before you set out.” (Experiment confirms quantum theory weirdness Science Daily, May 27, 2015 Australian National University) C Reflections and commentary I should briefly add that the Schroeder’s Cat argument which says that quantum physics only applies to subatomic particles technically can’t be applied to human consciousness. Quantum entanglement has been shown to effect particles as large as molecules – and the electrons involved in the firing of neurons are much smaller than molecules. Wolfgang Pauli, a Nobel prize-winning quantum physicist, was careful to recognize that “although [particle physics] allows for an acausal form of observation, it actually has no use for the concept of ‘meaning’!” That is, meaning is not a fundamental function of reality but an interpretation superimposed by the human observer. a. Daryl Bem’s Successful-Repeated Precognition Experiments! The parapsychologist, Daryl Bem, through successfully repeated experiments demonstrated that precognition experiments do, in fact, produce consistently “successful” results. In 2016, an article about a meta-analysis of Daryl Bem (et al) very successful precognitive experiments states that "When Bem’s own experiments are included, the complete database comprises 90 experiments from 33 different laboratories located in 14 different countries. A total of 12,406 individuals participated in these experiments." The article goes on to say that the results showed that the experimental design focused on sex [instinctual] was by far outperformed the other designs. The meta-analysis of Bem’s replications convincingly demonstrated that, indeed, the results, though – in the grand scheme of things relatively small, were very consistently positive. (A Summary of “Feeling the Future: A Meta-analysis of 90 Experiments on the Anomalous Anticipation of Random Future Events by Bem, Tressoldi, Rabeyron & Duggan) Perspective on Bem’s research: Richard S. Broughton observes that "The tragic events of 9/11 brought a flurry of cases to the attention of parapsychology labs. The cases ranged from dramatic dreams of airplanes crashing or exploding to the more frequent examples of unusual departures from normal routines that ended up saving someone’s life." (Encounters at the Frontiers of Time: Questions Raised by Anomalous Human Experiences Richard S. Broughton) It would be rather self-evident that visibility of the 9/11 event is a major factor. Historically - before 9/11 there were no historically documented instances of warnings or predictions of terrorism. Visibility - plus modern social media - would likely be salient factors. 40 yr background of historically unprecedented spiritual-psychic experiences An important point of order would be that nearly all of my experiences would easily fit into a category parallel to the alarm calls of animals. As Jean MacPhail, a scholar, author of A Spiral Life and a former fellow in neuropathology at Harvard University, observed, ‘My experiences are very unique!’ – in part because they relate to events outside myself, as well as being consistent with reasonable interpretations, as well as being - relatively speaking - well documented. My experiences as “alarm calls” are also consistent with Daryl Bem’s successful repeated experiments on precognition. In 2016, an article about a meta-analysis of Daryl Bem (et al) very successful precognitive experiments states that "When Bem’s own experiments are included, the complete database comprises 90 experiments from 33 different laboratories located in 14 different countries. A total of 12,406 individuals participated in these experiments." The article goes on to say that the results showed that the experimental design focused on sex [instinctual] was by far outperformed the other designs. (A Summary of “Feeling the Future: A Meta-analysis of 90 Experiments on the Anomalous Anticipation of Random Future Events by Bem, Tressoldi, Rabeyron & Dugga) Mayo clinic guidelines on spiritual people Studies have shown that addressing the spiritual needs of the patient may enhance recovery from illness. Discerning, acknowledging, and supporting the spiritual needs of patients can be done in a straightforward and noncontroversial manner. Furthermore, many sources of spiritual care (e.g., chaplains) are available to clinicians to address the spiritual needs of patients. Mayo Clin Proc. 2001; 76:1225-1235 To be blunt – for the record - in my forty years I would describe the standard medical guidelines as a crock of s**t – window dressing for mainstream psychiatrists and clinical psychologists – in my experience - who are often sick, vicious, cruel, and hateful. Now the misinformation – or lack of information - that psychologist and psychiatrists have – has had a very negative and salient effect on my life. Here is a link to the full mini-essay on my profile on academia.edu https://independentscholar.academia.edu/CharlesPeckJr

Censure académique et cyberintimidation :

By Charles E Peck Jr • 16 Sep, 2024
Censure académique et cyberintimidation : Vous n'avez pas besoin d'un diplôme pour savoir que vous avez été piraté. Bien sûr, dans mon cas, ce n'est pas du piratage, c'est du « gaslighting » où le pirate veut que vous découvriez comment il a falsifié et mutilé des choses. Je travaille très, très dur dans mes recherches et mes écrits. Légalement, c'est ma « propriété intellectuelle » et que des voyous viennent s'immiscer dans mon travail est scandaleux. Un problème immédiat est que ma traduction espagnole de « L’esprit comme force vitale : symbole, archétype : origines, mythe et signification » a été bloquée par Facebook. Ma page Facebook a été fermée, j’ai fait appel et ma page a été rétablie. Facebook m’a informé qu’après tout, il n’y avait eu aucune violation des normes de la communauté (ce n’est jamais le cas). Puis j’ai commencé à recevoir des messages de Facebook menaçant de fermer ma page Facebook. Le Dr P Wong, un psychologue très éminent, auteur et conférencier principal lors d’une conférence internationale sur la logothérapie, a déclaré qu’il avait le même problème. Il a également déclaré sans équivoque que cela était dû à ses écrits sur la spiritualité (il est psychologue chrétien). Mon point de vue est le même : je suis harcelé à cause de ma spiritualité. Un problème récurrent est que mes essais philippins sur academia.edu - un site Web comptant 253 membres pour les universitaires et les étudiants - ne se téléchargent pas correctement - en particulier mon essai sur l'art philippin (en philippin) mettant en avant des artistes philippins célèbres. Les visiteurs des Philippines sur academia.edu ont continuellement diminué, passant de plus de 400 à 52 hier. Les pages lues de l'essai sur l'art philippin sont passées de plus de 400 à zéro en quelques mois seulement. Sally, du support académique, m'a demandé de télécharger à nouveau l'essai sur l'art philippin à partir de zéro - ce que j'ai fait. Il s'est téléchargé correctement. Mais les vues provenaient entièrement des États-Unis. De même, tous mes essais internationaux ont le même problème - espagnol, allemand, français. Toutes les vues proviennent des États-Unis. Sally, du support académique, a déclaré que « oui, j'ai un problème » mais qu'Academia est « trop occupé » et ne fera rien pour y remédier. Contexte : Censure académique : Alors, oui, la vie ne peut pas être meilleure que ça ! Carole Cusack, auteure et professeure de sociologie australienne, a observé : « Définir tout ce que vous faites comme du spam est tout simplement inacceptable ! Je suis aux trois quarts irlandaise (l'autre grand-parent était cornouaillais, donc je suis 100 % celtique). » Je lui avais dit que c'était une bonne chose que je sois irlandaise, car on dit qu'un Irlandais n'est heureux que s'il se bat. L'observation de Cusack résultait du fait que mes essais avaient été bloqués par Facebook 18 fois en un an et demi. En plus de cela, plusieurs essais – dont certains avaient été approuvés par plusieurs doctorants – ont été censurés comme étant « contraires aux normes de la communauté » – ce que j'ai bien sûr documenté – principalement par courrier électronique. Je devrais commencer par les choses simples. Censure par Facebook Harcèlement académique De plus, des essais – dont beaucoup sont recommandés par des doctorants – ont été supprimés comme spam – en voici 4 exemples 1. Mon essai (approuvé par le Dr Paul Wong) sur « La dimension plus profonde du Parchemin et d'Einstein » a été supprimé en raison d'un « contenu abusif (de plusieurs groupes FB). Le Dr Paul Wong a déclaré que l'essai « La dimension plus profonde » est « publiable ». 2. Mon essai (approuvé par le Dr Stephen Farra) sur « la matrice du sens » a été supprimé. Le Dr S Farra a déclaré que l’essai était bien pensé et que j’avais également cité mes sources. 3. Le Dr Visuri a fait l'éloge de mon essai sur les émotions. Cet essai a été supprimé par Facebook car il était abusif et contraire aux normes de la communauté. 4. un essai sur les Cathares (traduction française) a été supprimé de 3 groupes FB - y compris des groupes d'anthropologie français - car il était contraire aux normes de la communauté. Exemple de message reçu de FB - lié à l'essai « matrice de signification » : « Ce message va à l'encontre de nos normes anti-spam communautaires » Je suis constamment confronté à la censure académique et au cyberharcèlement – depuis que j’ai envoyé des lettres aux alliés disant que l’Amérique se trouvait dans un cycle historique de « la force fait le droit » similaire à celui d’Athènes, lorsqu’après avoir vaincu les Perses, ils ont intimidé et menacé leurs alliés de la Ligue de Délos. Dans des lettres que j’ai envoyées aux ambassades de nos alliés à la mi-mars 2017, j’ai déclaré : « J’ai lu un article qui disait que l’envoyé de Trump aux Nations Unies allait « prendre des noms » et dicter ses conditions aux nations du monde. C’est une honte absolue. En fin de compte, les Américains peuvent parfois être carrément arrogants. Certains Américains pensent qu’ils ont tout le pouvoir et toutes les réponses. La vérité est que les Américains n’ont même pas la bonne question. » Je pense que je dois ajouter que c’est tout à fait vrai en ce qui concerne la spiritualité. La spiritualité concerne les personnes et, comme l’a souligné JE Kennedy, les universitaires américains n’ont certainement pas la bonne question et « très peu de recherches ont été menées sur les personnes qui ont des expériences ». C'était en février-mars 2017. Fuites de renseignements 30 juillet 2020 : Le titre d'un article du Indy 100, Independent, indiquait que « Trump accusé d'intimidation « quasi sadique » d'Angela Merkel pour des « attaques vicieuses » lors d'un appel téléphonique privé ». L'article continuait en disant Comment Bernstein de CNN a observé que bien que Trump « ait régulièrement intimidé et dénigré » d'autres dirigeants comme Emmanuel Macron, Justin Trudeau et Scott Morrison, ses « attaques les plus vicieuses » étaient réservées aux femmes, affirme le rapport. La récente vague de problèmes – par coïncidence – s’est produite peu de temps après que j’ai publié un article critique à l’égard de Trump : « Dans le meilleur des cas, l’homme est le plus noble de tous les animaux ; séparé de la loi et de la justice, il est le pire. » Aristote La société américaine a de graves problèmes. Dans le graphique ci-dessus, les fusillades dans les écoles aux États-Unis ont dépassé les 73 par an pendant trois années consécutives. La hausse semble avoir commencé vers 2015, à peu près au moment où Trump, avec sa rhétorique raciste et ses discours de haine, est entré en politique aux États-Unis. À titre d' information , j'ajouterais que les faibles chiffres de 2020 étaient dus à la pandémie de Covid-19. « Les États-Unis ont connu 57 fois plus de fusillades dans les écoles que les autres grandes nations industrialisées réunies. » Bien que je me concentre sur les enseignements antisociaux des universitaires, il est évident qu’un « président » et des dirigeants républicains et chrétiens de premier plan qui modélisent des comportements antisociaux seraient également une cause sous-jacente très importante. Mon argument en un mot est que l’idéologie matérialiste et universitaire qui sape les valeurs prosociales (McGilChrist, Sheldrake, David Hay, V Enriquez) amorce la pompe et que le racisme virulent de Trump et des dirigeants chrétiens de droite incite et active les extrémistes. Les principaux comportements antisociaux ne se limitent pas aux États-Unis. Les agressions contre les enseignants sont devenues un problème mondial. Cependant, aucun autre pays au monde n’a l’ampleur des comportements antisociaux que les États-Unis. « Il y a eu 413 fusillades dans les écoles depuis 1999 » « Plus de 378 000 élèves ont été victimes de violences armées à l'école depuis Columbine. Au-delà des morts et des blessés, les enfants qui sont témoins de la violence ou qui se cachent derrière des portes verrouillées pour s'en protéger peuvent être profondément traumatisés. (Article du Washington Post https://www.washingtonpost.com/education/interactive/school-shootings-database/)Article du Washington Post : « Plus de 357 000 élèves ont été victimes de violences armées à l'école depuis Columbine. Sept autres comportements antisociaux majeurs sont apparus depuis 2000 environ 1. CDC : Les taux de suicide ont augmenté d’environ 36 % entre 2000 et 2021. 2. Record historique de fusillades de masse en 2023 - 559 fusillades de masse en 2023 jusqu'à présent 3. Selon le Washington Post, les crimes haineux ont atteint un niveau record en 2021, avec 826 Philippins se déclarant victimes de crimes haineux. 4. Les agressions contre les enseignants ont augmenté de façon spectaculaire, non seulement aux États-Unis mais dans le monde entier. 5. Les agressions contre le personnel de santé ont augmenté de manière exponentielle, également dans le monde entier 6. épidémie (augmentation de 25%) de narcissisme dans les pays occidentaux (Twenge, etc. ). 7. La campagne « Antisocial No Mask Madness » menée par les chrétiens mérite une mention spéciale. Les Américains représentent 4 % de la population mondiale. Pourtant, ils représentent 20,6 % des morts dans le monde. Les analyses du nombre de morts inutiles par rapport aux autres pays varient de 50 000 à 100 000 De plus, un problème récent d'agressions contre les enseignants dans le monde entier est apparu dans des pays comme les États-Unis, l'Irlande, le Royaume-Uni, le Canada, l'Allemagne, l'Australie et la Nouvelle-Zélande. Je dois souligner que, d'après mes recherches préliminaires, les pays collectivistes comme le Japon, les Philippines et la Malaisie semblent avoir un problème moindre d'agressions contre les enseignants. L'Espagne, pour une raison quelconque, semble également avoir un problème moins grave. Je considère que ce qui suit est un gros problème. J'ai lancé une discussion sur academia.edu qui a mis en évidence l'approche philippine de la « volonté relationnelle » - Libre arbitre contre déterminisme : « Les études… ont lié une croyance diminuée dans le libre arbitre au stress, au malheur et à une moindre engagement dans les relations. » et une morale plus faible. Individualisme extrême contre « volonté relationnelle » : K Gergen, D Hays, J Reyes, R Ileto, Mercado…. Une faille dans la théorie matérialiste Méthodes - Je n'ai eu aucun participant - aucun. Ce n'est PAS un trafic normal. Pour mémoire - En revanche, sur Humanities Commons, j'ai publié le même essai en quatre langues et la dernière fois que j'ai regardé, j'avais obtenu environ 50 téléchargements chacun sur mon Free Will essai. Pourtant, je n'ai eu aucun participant à ma discussion universitaire ? De plus, c'est la deuxième discussion que j'ai eue sur le libre arbitre dans le milieu universitaire. La première a eu un bon nombre de participants. La différence est que dans cette deuxième discussion, j'ai ajouté le accent mis sur la « volonté relationnelle » philippine : K Gergen, D Hays, J Reyes, R Ileto, Mercado – À mon avis, c’est une approche plus équilibrée, plus large et plus scientifique. Trump et ses partisans ont de graves préjugés racistes. Pour mettre les choses en perspective, un article de Politico : La perspective d’une seconde présidence de Trump met la communauté du renseignement sur les nerfs Trump a cherché à apporter des changements majeurs aux agences de renseignement lors de son premier mandat ; d’anciens responsables affirment qu’il pourrait être plus radical lors d’un deuxième mandat. « Trump, qui a déjà essayé de réorganiser les agences de renseignement lors de son premier mandat, va probablement relancer ces plans – et faire encore plus d’efforts pour remplacer les personnes perçues comme hostiles à son programme politique par des loyalistes inexpérimentés, selon des entretiens avec plus d’une douzaine de personnes ayant travaillé dans son administration. » « Il veut transformer la communauté du renseignement en arme. Et le fait est qu’il faut regarder avec une perspective à 360 degrés. Il ne peut pas simplement choisir ce qu’il veut entendre alors qu’il y a tant d’adversaires américains et de pays qui ne veulent pas du bien aux États-Unis », a déclaré Fiona Hill, l’une des principales conseillères russes du Conseil de sécurité nationale de l’administration Trump qui a régulièrement critiqué sa politique. « S’il vide les renseignements sur un seul point, il nous aveuglera partiellement. » Sous l'administration Trump, les ministres de la Défense japonais et français ont tous deux annoncé publiquement que les services de renseignements américains étaient défaillants, ce qui, à ma connaissance, n'était jamais arrivé auparavant. Personnellement, je pense que Trump a déjà réussi à « infiltrer » des renseignements avec ses drones. Incroyable : après l'attaque du 6 janvier contre la capitale, les services de renseignements de l'OTAN ont déclaré publiquement que les insurgés de Trump avaient bénéficié de l'aide interne de responsables du gouvernement américain. Comme je l’ai dit, vous n’avez pas besoin d’un diplôme pour savoir que vous avez été piraté. 1. Par exemple, mes notes sur saint Grégoire de Nysse ont été massacrées - et j'ai trouvé ceci : « La mort du premier-né s’inscrit directement dans ce cadre allégorique. Les enfants égyptiens tués ne signifient pas littéralement des enfants morts ; ils représentent plutôt la façon dont nous devons détruire les racines de nos mauvaises actions – « la première naissance du mal » – avant de pouvoir passer à la libération vertueuse. Ainsi, l’histoire est absolument vraie. Elle illustre la réalité d’une lutte contre la méchanceté qui fait partie intégrante de notre quête pour atteindre la communion avec Dieu ». Je veux dire « enfants morts » ou « première naissance du mal » ? – écrit par saint Grégoire de Nysse – pas un hasard. Pour moi, ce n’est pas anodin. Plutôt un événement mettant la vie en danger – beaucoup de stress . J’ai une grande En ce qui concerne le piratage informatique et le gaslighting, il existe un certain nombre d'exemples documentés. 2. Voici le poème de l'Épiphanie de Rebecca - qui est une expression belle et merveilleuse de sa spiritualité et de sa réaction personnelle à ses expériences spirituelles personnelles Le don et la malédiction de ce spectacle Colorie mon monde dans des nuances de bleu Je dois croire ou ne pas croire Reste aveugle ou marche sur le chemin qui mène à toi Et tandis que je m'abandonne au mystère Tous les sentiments viennent aussi Je suis fracturé par cette vision pondérée Dans mon essai sur « La perception divine », j’ai découvert que le merveilleux poème de Rebecca avait ont été trafiquées et altérées. Voici les deux lignes qui ont été altérées avec "Tous les sentiments viennent aussi Je suis fracturé par cette vision pondérée" Ces deux lignes du poème de Rebecca ont été altérées et modifiées en "Toutes les émotions viennent aussi Je suis offensé par cette vision pesante. Personnellement, je pense que le poème de Rebecca est une expression incroyablement merveilleuse et exquise. des sentiments et de l'intellect d'une personne spirituelle - lorsqu'elle est mise au défi par l'inconnu influences dans la conscience humaine. Il est écœurant que quelqu'un puisse s'immiscer dans votre vie privée – et ensuite pirater une œuvre d’art merveilleuse. Il vous dit à quel point un méprisable c'est cette personne. 3. Censure par Facebook Harcèlement académique et le College of Wooster Préface : Pour mémoire – mon essai sur « la perception sociale – la conscience sociale a été censuré – bloqué par le College of Wooster : Citation d'un e-mail reçu du College of Wooster "Votre message à alumni@wooster.edu n'a pas pu être délivré. Une règle de flux de courrier électronique personnalisée créée par un L'administrateur de livewooster.onmicrosoft.com a bloqué votre message. "mauvais truc" Ouais, je suis l'un de ces foutus radicaux ! La conscience sociale !!?? C'est horrible, hein ? pense - et ensuite ?? Dieu peut-être même l'idée que les personnes spirituelles sont des « personnes » - pas une abstraction sans contexte du monde réel ???? Je vous le dis - Quel est le monde à venir à?? La conscience sociale est un sujet sensible pour moi. J'ai eu deux discussions sur le monde universitaire sur la conscience sociale. Malgré le fait que le concept de Dharma dans L'hindouisme était un concept-théorie clair de la conscience sociale, de la société occidentale moderne les sciences n'ont pas de concept de conscience sociale. J'ai fait supprimer des messages d'un Groupe d'anthropologie FB français. J'ai donc une suggestion pour le français et le Collège de Anthropologues de Wooster – Essayez de faire des recherches sur le Dharma dans l’hindouisme il y a 2 000 ans – vous pourriez apprendre quelque chose. 4. Je suis victime de cyberintimidation tout le temps. En voici un exemple récent : Le 21/04/24, j'ai trouvé cette citation de saint Grégoire de Nysse : « Seul l'émerveillement comprend tout. Les gens s'entretuent à cause des idoles. L'émerveillement nous fait tomber à genoux. » La vraie citation est « Les concepts créent les idoles ; seul l'émerveillement comprend tout. Les gens s'entretuent à cause des idoles. L'émerveillement nous fait tomber à genoux. » - Saint Grégoire de Nysse – supprimer « les concepts créent les idoles » annule le sens de ce que disait saint Grégoire : Et le 29 mai 2024, j'ai découvert que mon « préambule » à l'essai sur le prophète Jérémie – qui contenait les définitions de la prophétie selon le dictionnaire – avait été déplacé à la fin de l'essai. Le pirate semble avoir un agenda religieux – et ne s'attaque qu'à certains essais – peut-être qu'il – ou elle – n'aimait pas les définitions de la prophétie. C'est la deuxième fois que mon essai sur Jérémie est touché. Donc, oui, beaucoup de stress et je perçois ces événements comme des événements mettant ma vie en danger, ce qui déclenche mon syndrome de stress post-traumatique (j'ai des diagnostics de deux médecins indiquant que je souffre de syndrome de stress post-traumatique ). Rappel au Règlement : ce n’est pas du piratage informatique – c’est similaire à la cyberintimidation dont une de mes connaissances, poète indienne, a été victime lorsqu’un pirate informatique a inséré sur son compte Facebook des photos sexuellement explicites qui étaient horriblement offensantes. Le cyberharceleur du poète le faisait parce qu’il était un individu haineux et malade. Le « cyberharceleur » politique, dans mon cas, le fait parce que le cyberharceleur politique est un sale connard politique ignorant et raciste de Trump. Trump est haineux – en tant que président, sa politique consistait à séparer les jeunes enfants immigrés de leurs mères – pour les punir d’avoir immigré. Point d’ordre : une Philippine m’a demandé quand je rentrerais chez moi. Je lui ai dit que je n’avais rien pour rentrer chez moi. Pour être franc, les professionnels et les fonctionnaires aux États-Unis sont tout simplement haineux envers la spiritualité. Le Dr Ray De Paulo (JHU) et le Dr Phillip Perez m’ont tous deux fait comprendre que « toute spiritualité transcendantale est une psychose », ce qui est faux et non scientifique. Mon divorce a été très amer. Mon ex est allé voir le commissaire du comté et lui a dit un tas de bêtises – en disant que j’étais psychopathe. La police du comté est sortie avec un fourgon cellulaire et deux voitures de police – m’a mis en garde à vue et m’a emmené dans un hôpital psychiatrique menotté. Le personnel psychiatrique a consulté mon site Web – qui contenait des essais sur le sujet – dont beaucoup étaient recommandés par des docteurs – ainsi qu’une lettre du sénateur américain Van Hollen et une critique approuvée par quatre psychologues éminents, dont le chercheur médical de renommée mondiale, le Dr Harold Koenig. Au bout de 15 ou 20 minutes, j’ai été libéré. Depuis le divorce, mes deux aînés ne m’ont pas envoyé de carte de fête des pères, ni de carte de Noël depuis trois ans – ni répondu aux cartes électroniques de Noël. Ma sœur m’a dit qu’elle savait que je croyais avoir des pouvoirs – en réponse à un essai sur une expérience spirituelle et psychique documentée dans laquelle j’ai comparé mes expériences à des appels d’alarme et à des perceptions de menaces – étayant mes dires par les expériences de précognition répétées et réussies de Daryl Bem impliquant plus de 10 000 sujets. Sicne Bem met en évidence les causes instinctives. Je ne pense pas que ma sœur l’ait même lu. Je sais que mes enfants n’ont jamais lu ma critique approuvée du matérialisme – bien que ce soit en fait une réussite – mais cela vous montre à quel point beaucoup de diplômés américains sont bornés. Beaucoup d’Américains sont bien trop friands d’idéologie matérialiste. Je peux parler à la plupart des Philippines. De nombreux diplômés américains ne peuvent même pas leur parler. Au fond du baril – voici le problème : les points saillants des rêves, certains documentés par des courriels, tous avec des interprétations cohérentes et raisonnables : (1) Rêve prémonitoire sur le « Pakistan et la « guerre nucléaire » » – extrait d’un e-mail – 18-01-2019 – un mois plus tard, l’Inde a lancé une attaque contre les djihadistes islamiques au Pakistan – je suis tombé sur cette mise à jour « L’ancien secrétaire d’État américain Mike Pompeo a affirmé qu’il avait été réveillé pour parler à son homologue indienne de l’époque, Sushma Swaraj, qui lui a dit que le Pakistan se préparait à une attaque nucléaire à la suite de la frappe chirurgicale de Balakot en février 2019 et que l’Inde préparait sa propre réponse à l’escalade. « Je ne pense pas que le monde sache vraiment à quel point la rivalité indo-pakistanaise a failli dégénérer en conflagration nucléaire en février 2019. La vérité est que je ne connais pas non plus précisément la réponse ; je sais juste que c’était trop proche », écrit Pompeo. (2) Une perception hybride du rêve : « Tag » précognitif (une action centrale avec un ou deux détails) du terroriste « incel » au Canada fin avril 2018. (3) Rêve sur la Libye (26-02-2019), un mois plus tard, les forces américaines ont quitté la Libye (4) Synchronicité avec l'attaque terroriste musulmane solitaire à Strasbourg, en France - rêve (19-09-20) (5) Dudayev (chef tchétchène) Rêve - le rêve contenait plusieurs détails correspondant à la mort de Dudayev, le chef tchétchène (6) Bombe de Fredericksburg (civil) Plusieurs détails d'un rêve correspondaient à la mort d'une femme par une bombe B. Faits saillants de quarante ans de perceptions conscientes (1) mon récent e-mail du 30 octobre 2020 à l'agent du FBI McElwee avertissant d'une menace de « terrorisme intérieur » faisant référence à une « bombe » comme arme. qui est liée - bien sûr - à l'attentat de Nashville le jour de Noël 2020 (2) Mon avertissement très détaillé, spécifique et notarié au FBI le 18 octobre 1981 d'une attaque imminente par le groupe terroriste alors actif Weathermen. Certains détails [exacts] sont : groupe, fabrication de bombes, argent, femmes, 22 réunis, New York, mort, ainsi que le manifeste des terroristes Weathermen. (3) Un très bref avertissement (téléphonique) au FBI avant la tentative d'assassinat du président Reagan (4) J'ai appelé - averti la CIA avant le 11 septembre. Commentaires et réflexions Comme le dit Jean MacPhail, auteur et chercheur, mes expériences spirituelles et psychiques sont uniques – en partie parce qu'elles sont corrélées à des événements politiques externes, en partie parce qu'elles ont des interprétations à la fois « cohérentes » et « raisonnables » en tant que « perceptions de menaces pour le groupe » – ce qui concorde avec les expériences répétées et réussies de Daryl Bem (impliquant plus de 10 000 sujets) qui démontrent que les instincts sont un facteur important dans la précognition. Après quarante années d’expériences (limitées), il semble évident qu’une bonne analogie pour mes expériences serait celle du moteur d’un avion de chasse – dans lequel l’aspect « psychique » ne « s’allume » qu’occasionnellement, selon les circonstances, et que la plupart de mes « perceptions » résultent d’une synthèse de sens – une bonne perception de la situation historique et politique semble très pertinente. Mes expériences spirituelles et psychiques personnelles ont été d’une valeur inestimable pour mes écrits et mes recherches – car je savais ce que je cherchais. Rappel au Règlement : « L’Esprit et la vérité » (Jean 4 : 23-24) et le Saint-Esprit sont mes lumières directrices. En fait, c’est pour cette raison – comme beaucoup d’autres Américains – que je m’oppose vigoureusement à la politisation du Christ en Amérique qui a produit une abomination – un président américain raciste qui a déstabilisé l’Amérique. Les dirigeants politiques et religieux qui adoptent des comportements antisociaux sont une cause sous-jacente importante de l’augmentation exponentielle aux États-Unis de comportements antisociaux graves. Par exemple, les fusillades dans les écoles aux États-Unis sont 57 fois plus nombreuses que le total total des fusillades dans les écoles en Europe, et d’autres comportements antisociaux graves (augmentation considérable des agressions contre les travailleurs de la santé et les enseignants, augmentation de 25 % du narcissisme et augmentation de 36 % des suicides). Mes écrits et mes recherches ont porté sur la conscience sociale et la spiritualité – en particulier la « spiritualité relationnelle » (qui semble être une nouvelle « école de pensée » émergente en psychologie) et la spiritualité transcendantale – ou les expériences spirituelles-psychiques. Je soutiens que les recherches récentes sur la musique – dans lesquelles il existe un consensus sur le fait que la musique est essentielle au développement de la société (connectivité) et du « moi social » – changent la donne car elles contredisent la vision matérialiste toujours présente en psychologie sociale, par exemple dans la maxime d’Allport – « Il n’y a pas de psychologie des groupes ». Je soutiens que l’idéologie matérialiste – est une prophétie auto-réalisatrice (les prophéties auto-réalisatrices sont un phénomène bien documenté en psychologie). Le problème de cyberintimidation dure depuis 2018 environ. Je me suis plaint et j'ai envoyé une tonne de courriels, dont beaucoup avec des preuves. Mais je n'ai reçu AUCUNE réponse d'aucune des agences du gouvernement américain. C'était il y a plus de 5 ans. Donc, ouais,... qu'ils aillent se faire foutre. J'en suis arrivée à la conclusion que le FBI est complice de ce harcèlement avec lequel j'ai eu des problèmes. Pour mémoire, j'ai eu trois chutes catastrophiques du nombre de vues de mes essais sur academia.edu. L'une d'entre elles est due au fait que mon compte a été déclaré spam sur academia.edu - ce qui, selon le support d'academia, n'aurait pas dû se produire. Une chute catastrophique du nombre de vues des groupes FB français - j'ai eu une chute catastrophique du nombre de vues des groupes FB français - qui est passé de 1 000 vues par mois à près de zéro en l'espace de quelques jours. Lorsque j'ai examiné la situation, j'ai trouvé des problèmes spécifiques 1. Quelque chose comme 5 groupes scientifiques et psychologiques français sur FB avaient presque 31 de mes essais en attente - non publiés. 2. En plus de cela, deux groupes d'anthropologie français sur FB ont totalement disparu de mon compte FB. Guy, un modérateur d'un groupe, a dit que sur son groupe d'anthropologie, mes essais avaient disparu et il n'avait aucune idée de la raison. 3. Un problème central concernait les ESSAIS sur la conscience sociale qui étaient supprimés ou non publiés dans les groupes d’anthropologie (et de psychologie) français. J’étais très contrarié par cela et j’ai envoyé un message aux modérateurs du groupe d’anthropologie – et je me suis plaint à FB. Aucun n’a répondu. Dans un groupe d’anthropologie français sur FB, les essais que j’avais postés ont été supprimés. J’ai envoyé un message à la modératrice. Elle n’a pas répondu. Mais au cours des trois mois suivants, les essais qui ont été supprimés sont apparus et ont été publiés – bien que je n’aie eu aucune vue. Je me suis retiré de tous les groupes scientifiques français sur FB, sauf un. Les groupes jungiens français – pour mémoire – n’ont pas non plus publié de critique des analystes jungiens contemporains – en particulier la critique selon laquelle un analyste m’avait dit que la compassion était une question d’opinion – ce qui n’est pas vrai – il existe des études sur la spiritualité de la compassion qui indiquent qu’elle est très réelle et n’est pas du tout une question d’opinion Part III Pivotal Point of Order: New Categorization Preface: “An increasingly mechanistic, fragmented, decontextualised world, marked by unwarranted optimism mixed with paranoia and a feeling of emptiness, has come about, reflecting, I believe, the unopposed action of a dysfunctional left hemisphere.” — Iain McGilchrist “Concepts create idols; only wonder comprehends anything. People kill one another over idols. Wonder makes us fall to our knees!” St. Gregory of Nyssa: I, Real World Context-Evidence - for spirituality would be "people" - not abstractions like the "supernatural" - which is a undefined worthless and dehumanizing abstraction 1. Iain McGilchrist: I should venture to assert that the most pervasive fallacy of philosophic thinking goes back to neglect of context … neglect of context is the greatest single disaster which philosophic thinking can incur.” 2. Immanuel Kant: “If a concept lacks reference to any object of possible experience, Kant argues, it "has no meaning and is completely lacking in content" (CR, A 239/B 298). (P.15 KANT'S THEORY OF SYMBOLISM JOHN D. GLENN, JR.) 3. Muzafer Sherif: “Sherif emphasizes that real world contexts are important, even if regarded as "messy" compared to controlled lab experiments.” Wikipedia Conclusion: J. E. Kennedy observes that “Very little research has been aimed at investigating the overall effects of paranormal experiences.” - (An Exploratory Study of the Effects of Paranormal and Spiritual Experiences, J.E. Kennedy and H. Kanthamani) From my research: in textbooks on people who have spiritual-psychic experiences - believe it or not - “people” are largely absent. A “categorization” from Park and Paloutzian chapter "Mystical, Spiritual, and Religious Experiences - A synopsis is a short list of APA “anomalous experiences" – "hallucinations, near death, past life, mystical, and paranormal experiences!" I could find nothing about “people” who have experiences." Dr Visuri states that "There is a difference between analyzing experiences and researching people. Dr S Neal (JHU): 'Psychiatrists have no training in people who have spiritual experiences."' Entangled in Abstractions: From extensive research & experience, it is readily apparent that spirituality got entangled in abstractions: the supernatural-unreal, powers, crystal ball vision, etc. If spirituality is about something it would be about "people." Perspective - Dr Stephen Farra observed, “Good short paper- A lack of belief in "free will" routinely leads to a sense of meaninglessness. despair, and unethical personal behavior. Our paradigms are our way of addressing Reality, but they are Not Reality. As C Peck, Jr. suggests, we are getting lost in our own abstractions!” Spiritual people are people! - not lab rats or disconnected abstractions! New Categorization of real world productive and creative types of spirituality Kenneth Gergen’s argument that "Proper knowledge maps or mirrors the actualities of the real world." – besides being a particular type of “understanding” also implies needs a “practical use” (maps are “supposed to guide” a person) which is in line with William James pragmatism. Why are fundamentals important? “The way you look at things is the most powerful force in shaping your life!” Irish poet theologian John O’Donohue Of course, “thinking” and worldviews rest on fundamental “Assumptions” underlying ways of thought. I highlight fundamentals because I feel they are much neglected by the social sciences. Theory of spiritual people: Spiritual people are people! Scientifically, that is a very sound argument – not trivial at all: “People” are the only “real source for real world context-evidence” of spirituality – as well as relevance. Not abstractions. A Major Problem in Materialist Methods: a deviation from “standard” scientific methodology (gathering and categorizing facts/evidence first) Basic Scientific Method from Aristotle 1. Gather the Facts 2. Categorize the Data 3. Analyze the Information 4. Draw Conclusions Here's a link to an essay on spirituality, if you have the time or inclination: Spirituality, social-moral order & consciousness, studies of spiritual genetics + compassion genetics & "spiritual identity" w/ Saslow & Wong-Frankl, + spirituality as "making sense of the world" + music as social self & adaptive trait + historical social consciousness - Dharma to kapwa-loob - Link:https://www.academia.edu/117868624/Spirituality_social_moral_order_and_consciousness_studies_of_spiritual_genetics_compassion_genetics_and_spiritual_identity_w_Saslow_and_Wong_Frankl_spirituality_as_making_sense_of_the_world_music_as_social_self_and_adaptive_trait_historical_social_consciousness_Dharma_to_kapwa_loob Humanities commons link https://doi.org/10.17613/h2ey-kt75 New Categorization Approach & Prism Paradigm: Pragmatic-Creative Types of Spirituality - Counterpoint to "All spirituality is unreal!" Spirituality is a mindset: Awareness, Orientation, & Attention Spirituality is a natural human predisposition! It is more primal than institutional religion and concerns a person’s sense of connectedness with self, others, and world!” - K. Bishop Grosseteste U, B Hyde Australian Catholic University Yes, spirituality is more primal, Anton Killin: "The oldest known musical instruments [date] from 40,000 years ago (40 Kya)” Killin argues that music likely originated in hominins as long as 275,000 years ago. Prism Paradigm & Spirituality- Energy originating in unconscious spiritual symbolism – but filtered and processed by the interconnected brain regions and processes. People have different views because they filter, or process, data and information differently. Personality, upbringing, culture-environment- ethnicity, experiences are shaping factors. Selective Attention – an evolutionary adaptive trait: William James long ago pointed out that to pay attention to something one necessarily would have to “ignore” or exclude information-stimuli which “implies a withdrawal from some things in order to deal effectively with others.” The neuroscientists Bernhard Hommel (et al): “How is this related to attention? A few sentences after that famous phrase [by William James] we quoted above, “attention 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.” In the Prism Paradigm – Metaphor – the light of spirituality is comparable to the light going into a prism which gets separated (filtered) into different wavelengths. There are all sorts of different “wavelengths” types-views of spirituality in consciousness. A good illustration would be autistic spirituality - which as Dr Visuri points out tends to be expressed as unexplainable sensory experiences (invisible touch etc). That unique type of spiritual experience would clearly be a product of their unique physiology - perhaps even compensatory for their well-known weakness in social skills (and processing of social signals) such as a deficit in the “theory of mind process – “Default Mode Network which processes intentionality. 1, Spirituality of Compassion: a, Saslow (et al) "Spirituality was especially associated with having a spiritual identity, having had transcendent experiences, and tending to pray……. more spiritual participants were more likely to tend to feel compassion …. we established the link between spirituality and higher compassion…” Similarly, b, Dr. P. Wong emphasizes Viktor Frankl’s principle: “that human beings have a spiritual core with an innate need for meaning. In other words, the innermost core of the “self” is spiritual…. " c, Sprecher and Fehr study showed a correlation between spirituality and compassion 2. Musical Spirituality & Social Self: "Music is a fundamental part of our evolution – and functional because it facilitates “human contact” and our “social self” (p.1, Ian Cross) 3. Spirituality & Healing in Grief and bereavement: a. Easterling, et al: “... individuals do seem to cope better if they can "actualize" their spiritual experiences in times of crisis. b. J Parker's study 4. Relational Spirituality: a, Relational Spirituality – research by D Hay and Nye: “The overarching concept that linked all the children’s spiritual talk was what we referred to as ‘relational conscious ness’: 1, An unusual level of consciousness or perceptiveness, relative to other passages of conversation spoken by that child. 2, Conversation expressed in a context of how the child related to things, other people, himself/herself and God Relation to one another….. The unit of the personal is not the ‘I’ but the ‘You and I’. b, Relational spirituality of Prehistoric Artic Hunter-Gatherers: Synergy of Beliefs in Animal Spirits w/ Economic-Political Realities of hunting-gathering. Erica Hill focuses on beliefs as “human relations with the natural world!” (i.e. social consciousness) 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.” C, Creative Transcendence in Dream Weaving of T'boli-Bla’an T’nalak – Dreams as a source of divine inspiration and diving grace. “T’nalak is a traditional hand-woven cloth indigenous to the T’boli people from the Cotabato region. It is woven in order to celebrate and pay tribute to major life events such as birth, life, marriage, or death within the community.” The T'boli Dream Weaver Be Lang Dulay, created over 100 different T’nalak designs. Even a quick glance at photos of T’nalak festivals clearly reveals that t’nalak is not about clothing at all – but about community and spiritual identity. “The T’nalak reflects core themes that can be used to understand Filipino American studies, including bayanihan and damay, which are examples of strong community partnership as participant or recipient.” “Bayanihan is a Filipino word derived from the word bayan meaning town, nation, or community in general. "Bayanihan" literally means, "being a bayan," and is thus used to refer to a spirit of communal unity and cooperation.” (MIT) c, Filipino Kapwa-loob pro-social spirituality: “Kapwa is a recognition of a shared identity, an inner self, shared with others (i.e. Reynaldo Ileto, Jeremiah Reyes, Mercado, etc.) – pragmatic belongingness & social consciousness 5. Children’s Spirituality a, Donna Thomas: “anomalous experiences can catalyze self- healing for children and young people.” b, Daniel G. Scott observes, “Children’s experience will feel normal to them. It has its own logic but when shared may receive a reaction that alters their feelings about that experience. Those responses can alter their freedom to express, and even experience, what was normative for them, producing emotional conflict for the child.” 6. Artistic Spirituality: 20 percent of Americans turn to “media, arts and culture” as their primary means of spiritual experience and expression...." 7. Poetry & Prophecy: "The prophet is a poet. What poets know as poetic inspiration; the prophets call divine revelation" - Heschel 8 Dr. Ingela Visuri: Spirituality and "The Case of High functioning Autism" - "unexplainable sensory experiences" Comparison to a “categorization” from Park and Paloutzian chapter "Mystical, Spiritual, and Religious Experiences - A synopsis is a short list of APA “anomalous experiences" – "hallucinations, near death, past life, mystical, and paranormal experiences!" I could find nothing about “people” who have experiences. Dr Visuri: There is a difference between analyzing experiences and researching people. Dr S Neal (JHU): 'Psychiatrists have no training in people who have spiritual experiences.' Partie I V Pivotal Point of Order: La mort est le fruit de votre imagination – Défaut méthodologique majeur – Explication narrative de l’erreur défininiste et du stéréotype inadapté selon lequel « toute spiritualité est irréelle » Pourquoi les erreurs et les stéréotypes inadaptés sont-ils importants ? Les perroquets cosmiques géants : les commentaires ignorants et abusifs des universitaires occidentaux Quand je poste des essais sur des groupes scientifiques sur Facebook à propos de la spiritualité, les réponses que j'obtiens sont « maladie mentale », « Père Noël », « fées », etc. Ce que j'ai trouvé écœurant, c'est que lorsque j'ai vérifié et interrogé l'homme qui a fait référence à la spiritualité en tant que « Père Noël », il s'est avéré qu'il n'avait même pas lu l'essai et qu'il me faisait de la merde simplement parce qu'il était un salaud ignorant. Sur un autre groupe Facebook de psychologie évolutionniste, deux diplômés en psychologie qui me faisaient de la merde ont admis à toutes fins pratiques qu'ils me trollaient. Ce sont tous des diplômés d'université. Ce que je trouve choquant, c'est que, d'après mes recherches, je sais que les étudiants de premier cycle n'ont aucune éducation ou formation en spiritualité (ce qui est précisément le problème) – donc ils parlent comme des idiots en disant beaucoup de conneries vraiment stupides qui n'ont aucun fondement dans les faits. Le commentaire le plus odieux a été fait par un neuroscientifique qui a déclaré sur mon post - qui était un post assez générique sur la spiritualité et ne mentionnait même pas les expériences spirituelles-psychiques - « S'il vous plaît, gardez les balivernes religieuses sur les canaux religieux, c'est de la science et la science, par sa nature même, ne traite que du matériel - de ce qui peut être observé et mesuré. Il ne sert à rien de faire une hypothèse sur la responsabilité des perroquets cosmiques géants voyageant depuis des dimensions supérieures, car à moins que l'un d'eux ne vole dans notre champ de vision, il n'y a aucun moyen de le prouver. » Deux autres neuroscientifiques ont posté des commentaires similaires sur ce post. Ce qui est effrayant, c’est que ces diplômés universitaires et ce « neuroscientifique » croient réellement ce qu’ils disent – que les croyances spirituelles et religieuses ne sont en réalité rien d’autre que des « perroquets cosmiques géants ». Ironiquement, les talibans – une petite force armée mal organisée – viennent de vaincre les forces armées américaines, extrêmement puissantes. C’est précisément à cause d’abrutis universitaires comme celui-ci que « nous » avons clairement et grossièrement sous-estimé la ténacité et le pouvoir des croyances religieuses. Voici un commentaire incroyablement arrogant : Esther est l'administratrice d'un groupe Facebook de « neurosciences », et elle m'a envoyé un message disant : « Esther ************ Charles Peck Jr « il y a des théoriciens d'il y a des années qui n'étaient pas aussi scientifiques que les théoriciens plus modernes. C'est parce que nous suivons la méthode scientifique et donc nos théories sont issues de la déduction scientifique par la méthode empirique. Nos pratiques d'aujourd'hui ne sont pas simplement élaborées à partir de simples observations ou de ouï-dire. Les pratiques et les approches ne sont pas des philosophies mais des théories et des lois scientifiquement reproductibles (pas seulement des intuitions et des hypothèses). J'ai des publications refusées et des publications supprimées. J'ai arrêté de poster sur les groupes Facebook anglo-américains (qui sont encore une fois différents de LinkedIn) après qu'un « anthropologue » sur le site d'anthropologie de FB m'a demandé pourquoi j'avais posté « woo » (merde) - qui dans ce cas faisait spécifiquement référence à un essai sur le paradigme corps-esprit qui citait les premiers précédents amérindiens ainsi que polynésiens. En fait, l'essai contenait des citations du Dr Koenig, un chercheur médical éminent et bien publié. Sur FB, mes essais sont souvent restés non publiés - même les essais recommandés par des doctorants - ainsi que les publications refusées ou supprimées qu'à l'heure actuelle (mi-novembre 2022) j'ai arrêté de poster sur FB complètement et totalement. Bien que je doute qu'un Philippin puisse dire que « toute spiritualité concerne les perroquets cosmiques géants » - à mon avis, les groupes de psychologie philippins sur FB ne sont pas si meilleurs pour être honnête. Quant à mon cas unique – et exceptionnel (à vrai dire), je suis amer de la réponse de mon alma mater au College of Wooster (plus récemment le président Hall) qui n’a pas répondu alors que j’avais une critique de la psychologie de la religion approuvée par quatre psychologues éminents : le Dr Harold Koenig, le Dr Paul Wong, le Dr Stephen Farra, ainsi que Stefan Schindler. Je pense que le président Hall et l’ancien président de la psychologie sont membres du Giant Cosmic Parrot Club. De mon point de vue, je rencontre ce perroquet cosmique géant systématiquement chez les diplômés universitaires – donc mon point de vue est que c’est ce que les Américains et les universités enseignent – par défaut et en restant silencieux. Au sujet de l’erreur matérialiste – stéréotype inadapté, le Dr Stephen Farra m’a écrit : « Charles, je suis tout à fait d’accord avec le fait que l’erreur défininiste (conduisant à un matérialisme fermé) est un poison spirituel et nous a tous fait du mal ! Frankl écrit sur la façon dont un naturalisme fermé conduit à un réductionnisme étouffant, qui conduit à un nihilisme mental et émotionnel et au type de corruption morale qu’il a connu à Auschwitz et à Dachau… » Partie A : La mort est le fruit de votre imagination : une explication narrative Les psychologues William R. Miller et Carl E. Thoresen déclarent dans leur article « Spiritualité, religion et santé : un domaine de recherche émergent » : « Cette perspective s’appuie sur le matérialisme, la croyance selon laquelle il n’y a rien à étudier parce que la spiritualité est intangible et au-delà des sens. » Une source a cité comme exemple d’erreur définiste l’affirmation selon laquelle les arguments du candidat sont des « théories farfelues » – qui ne laissent aucune place à une discussion intelligente. Une version de l’erreur matérialiste que je rencontre souvent est celle selon laquelle il faut « prouver l’existence de Dieu » avant de pouvoir avoir des croyances spirituelles valables. Lorsque j’ai entendu cet argument pour la première fois (et ce n’est pas si rare, d’après mon expérience), je me suis dit : « Prouver l’existence de Dieu ? Es-tu fou ? » Il n’y a pas longtemps, je discutais avec une diplômée philippine. Je lui ai expliqué l’ argument matérialiste tel qu’il est expliqué par Miller et Thompson dans l’article du NIH – selon lequel la spiritualité est irréelle et inexistante parce qu’on ne peut pas la mesurer. J’ai été un peu surpris lorsqu’elle a catégoriquement approuvé l’argument selon lequel la spiritualité est irréelle et inexistante parce qu’on ne peut pas la mesurer. Je lui ai donc demandé de réfléchir un instant au concept de « mort ». La mort est bien au-delà de toute mesure ou quantification – alors…, suivant la logique de l’argument matérialiste, « la mort serait alors le fruit de son imagination et une « absurdité superstitieuse ». Elle a concédé qu’une erreur avait en effet faussé sa pensée – ce qui est pour moi une grande réussite. Bargh observe que la plupart des gens ne veulent tout simplement pas croire que des facteurs inconscients puissent influencer leur pensée – à leur insu. .Critique du matérialisme évaluée par des pairs et approuvée par quatre psychologues et chercheurs médicaux très éminents La critique - datant de 2018 - a eu plus de 10 000 vues et aucune critique (entre academia.edu, LinkedIn et les groupes scientifiques FB (avant que j'arrête de publier sur FB) est évaluée par des pairs - et plus encore 1. Le Dr Paul Wong, professeur émérite de l'Université Trent, a édité deux grands volumes de The Human Quest for Meaning 2. Le Dr Harold Koenig, médecin-psychiatre, auteur et chercheur bien connu et publié, a déclaré à propos de cet article : « Charlie – cela me semble tout à fait logique, 3. Dr. Stephen Farra : Université internationale de Columbia émérite « L'erreur défininiste (conduisant à un matérialisme fermé) est un poison spirituel et nous a tous fait du mal. 4. Stefan Schindler, auteur primé et professeur de psychologie et de philosophie à la retraite Réponse de Kaiser Permanente : J'ai déposé cinq plaintes internes auprès de Kaiser Permanente, indiquant à quel point je trouve offensant leur acceptation – qui tolère et approuve – d'une erreur – inadaptée – ce qui est horriblement stéréotypé. La directrice principale Evans m'a envoyé une lettre écrite qui suspendait mes droits aux services de KP pour conduite abusive. Le message abusif le plus souvent cité par la directrice Evans – littéralement. Voici une citation du message que j'ai envoyé et qu'elle a qualifié d'abusif : « 8 décembre 2022 « J'ai trouvé extrêmement offensant l'acceptation de l'erreur définiste et votre refus de reconnaître mes droits et mes croyances » J'ai même déposé une plainte auprès du ministère de la Justice [que je leur ai envoyée mais qu'ils n'ont apparemment jamais lue] qui a été acceptée. Ma position est soutenue par le Dr Koenig, le Dr Wong, le Dr Farra et Stefan Schindler » Donc, une question valable – ce qui est très évident puisque j’ai effectivement une critique publiée et évaluée par des pairs de la psychologie de la religion, approuvée par quatre psychologues éminents, qui s’est concentrée sur l’erreur définitiste – le stéréotype inadapté. Voici les directives de la clinique Mayo : Des études ont montré que répondre aux besoins spirituels du patient peut améliorer le rétablissement après une maladie. Il est possible de discerner, de reconnaître et de soutenir les besoins spirituels des patients de manière simple et non controversée. De plus, de nombreuses sources de soins spirituels ( par exemple, les aumôniers) sont à la disposition des cliniciens pour répondre aux besoins spirituels des patients. Mayo Clin Proc. 2001; 76:1225-1235 – Décrire cela comme une « façade superflue » serait trop gentil – une « blague tordue et malsaine » serait beaucoup plus exacte. Je crois pouvoir dire sans me tromper que les psychologues-psychiatres (américains) que j’ai personnellement rencontrés pourraient facilement être décrits comme des « ignorants, malades, bornés et fanatiques ». Le problème est que l’attitude d’Evans est omniprésente dans une grande partie de la culture américaine. Evans et de nombreux autres universitaires croient littéralement que, comme le disait ma mère, « les scientifiques ont le droit d’avoir leurs propres opinions » – que les scientifiques n’ont pas besoin d’être scientifiques. Ce que j’ai appris de cela, c’est qu’une partie importante de l’institution universitaire sabote effectivement la spiritualité et les croyances spirituelles délibérément et intentionnellement. Ministère de la Justice des États-Unis Kaiser Permanente m'a en gros dit d'aller me faire foutre. J'ai donc déposé plainte auprès du ministère de la Justice. Le ministère américain de la Justice a accepté mes plaintes déposées en 2021. Étonnamment, le ministère de la Justice des États-Unis a accepté ma plainte n° 83404-WLP, 83404 ; 95500, 91650, 91569, 90778. Ma plainte expliquait en détail comment le sophisme définiste provoque de graves malentendus et engendre parfois des préjugés, des malentendus et une ignorance totale. La plainte a été déposée contre Kaiser Permanente, qui m’avait essentiellement dit d’accepter mes croyances et d’aller me faire foutre. Cela est en contradiction avec les directives médicales, telles que celles de la clinique Mayo, qui disent que la spiritualité peut aider à la guérison et que les croyances spirituelles doivent être respectées. Rétrospectivement, il semble probable que le ministère de la Justice ait accepté mes plaintes parce que ma critique du matérialisme est approuvée par quatre psychologues éminents : - en particulier le chercheur médical de renommée mondiale, le Dr Harold Koenig de Duke. C'était en 2021, il semble donc probable que rien ne soit fait. Le FBI McElwee a mentionné qu'il n'y avait pas beaucoup de lois ou de législation concernant la spiritualité. Cela étant dit, le ministère de la Justice n'accepterait pas de plaintes à moins qu'il n'y ait une question valable. Partie B Comme le souligne Jean MacPhail, mes propres expériences spirituelles et psychiques – dont peut-être une douzaine ou plus sont documentées avec des interprétations raisonnables – sont uniques. Pourtant, en quarante ans, aucun psychiatre – ou psychologue clinicien – n’a engagé avec moi un dialogue significatif sur mes expériences. Quarante ans, c’est long pour un « traitement silencieux » – qui est une forme grave d’ostracisme. J'ai soulevé ce problème avec Kaiser Permanente dans une plainte adressée au service des membres. La réponse que j'ai reçue de Kaiser Permanente est que ma plainte était abusive et a classé cette plainte comme le deuxième commentaire abusif – et la raison pour laquelle mes droits à Kaiser Permanente ont été suspendus en conséquence. « Ignorer » est une technique bien connue de « conditionnement ». À propos du conditionnement et de la modification du comportement, Robert Burns a observé : « Le renforcement positif du comportement souhaité augmente la probabilité de sa répétition, tandis que l'ignorance des réponses indésirables conduit à leur extinction. Conditionnement opérant et renforcement symbolique, Robert B. Burns Counselling and Therapy pp 79–94) Que le conditionnement ait été intentionnel ou non n'a aucune importance. Les sujets de l' expérience jouaient à un jeu vidéo de « tennis » informatisé - cyberball. Il y avait deux joueurs générés par ordinateur dans le jeu vidéo. Au début, pendant le jeu, le sujet était inclus dans le jeu consistant à frapper une balle de tennis entre lui-même et les deux joueurs générés par ordinateur. Ensuite, les deux joueurs générés par ordinateur frappaient la balle juste entre eux et excluaient le sujet « vivant » impliqué dans l'expérience. Même si le sujet humain savait que les autres joueurs étaient générés par ordinateur, les sujets ont déclaré être en colère et déprimés. Il est ahurissant qu’une organisation médicale « professionnelle » puisse déclarer qu’une plainte valide (deux plaintes valides en fait) est « abusive » – et qu’elle l’ait effectivement inclus dans une lettre écrite – envoyée par courrier recommandé – mais c’est ce qui s’est passé. D’après mes échanges avec des professionnels de la santé du Maryland, il est apparu clairement qu’ils agissaient ainsi intentionnellement – avec prévoyance et malveillance également. C'est une plainte légitime. J'ai fait part de mes expériences à tous ces psychologues et psychiatres : Dr Stacey Neal, Dr Joseph Schwartz, Dr David Mu, Dr Raymond De Paulo, Dr Philip Perez, John (quelque chose, je ne me souviens plus du nom), Dr Wuyek. Aucun d'entre eux n'a rien dit, pas un seul mot, comme « Je vois pourquoi vous voyez les choses comme vous le faites » ou « intéressant, c'est intéressant ». Juste un silence, rien. Pas un seul mot – rien – en quarante ans Un contraste inexplicable entre deux graphiques de la même période. Vous trouverez ci-dessous un graphique de mes analyses académiques : la ligne bleue représente les vues de profil. La ligne verte représente les vues de document. J'ai connu trois chutes cataclysmiques, jusqu'à zéro en une journée. Récemment, ces graphiques sont apparus, ce qui indique un problème sérieux : au cours de la même période, un graphique affiche une ligne plate, proche de zéro, tandis que l'autre montre une activité vigoureuse dans les vues de profil et de document. ces graphiques placés côte à côte pour que l'on puisse facilement les comparer visuellement - ils couvrent tous deux la période du 6 juillet au 21 juillet - mais sont complètement différents - l'un montre une activité plate pour la même période, l'autre graphique montre des vues et une activité vigoureuses - même période - ce qui n'est pas normal. Cela dure depuis environ 2018 Pour la perspective, recherche sur la corrélation entre spiritualité et compassion La signification sociale de la spiritualité : nouvelles perspectives sur la compassion Altruisme Relation Laura R. Saslow et al Les « personnes spirituelles » ont tendance à être – et à se montrer – plus compatissantes – c’étaient les résultats d'études approfondies sur la corrélation entre spiritualité et compassion par Saslow et al. L'étude a également révélé que les expériences spirituelles peuvent être un élément central facteur de spiritualité. La question est donc de savoir si les personnes qui ont des capacités spirituelles et psychiques expériences plus compatissantes ? Comme Park et Paloutzian ainsi que Watts souligner – entre 1/3 et la moitié des gens ont des troubles spirituels et psychiques expériences d’une sorte ou d’une autre. Réflexions et notes : p.208 La spiritualité était particulièrement associée au fait d'avoir une identité spirituelle, d'avoir ont eu des expériences transcendantes et ont tendance à prier……. des participants plus spirituels étaient plus susceptibles d'avoir tendance à ressentir de la compassion, même en contrôlant l'affect positif et religiosité, alors que les participants plus religieux ne l’étaient pas. La spiritualité est liée au noyau émotionnel de la religion, tandis que la religiosité est liée aux rituels formalisés de la religion. P 214 Les résultats de notre enquête soutiennent l’idée selon laquelle la spiritualité façonne tendances prosociales ; les personnes plus spirituelles étaient plus compatissantes et plus altruiste……. nous avons établi le lien entre la spiritualité et la compassion supérieure : les individus spirituels et religieux prient ou méditent, mais les individus spirituels sont plus susceptibles d’avoir vécu des expériences transcendantes dans lesquelles ils se sont sentis émotionnellement connecté au divin, et les individus religieux sont plus susceptibles de lire des livres religieux livres sacrés et de croire en une forme de religion plus fondamentaliste. Ensuite, nous avons établi le lien entre la spiritualité et la compassion supérieure

Академическая цензура и кибербуллинг:

By Charles E Peck Jr • 16 Sep, 2024
Академическая цензура и кибербуллинг: Вам не нужна ученая степень, чтобы знать, что вас взломали. Конечно, в моем случае это не взлом — это «газлайтинг», когда хакер хочет, чтобы вы нашли, как он что-то подделал и испортил. Я очень, очень, усердно работаю над своими исследованиями и написанием. Юридически это моя «интеллектуальная собственность», и то, что какие-то негодяи трахаются с моей работой, — это возмутительно. Непосредственная проблема заключается в том, что мой испанский перевод «Дух как жизненная сила: символ, архетип: происхождение, миф и значение» заблокирован FB. Моя страница FB была закрыта, я подал апелляцию, и моя страница была восстановлена. FB уведомил меня, что — в конце концов — никаких нарушений норм сообщества не было (никогда не было). Затем я начал получать сообщения от FB с угрозами закрыть мою страницу FB. Доктор П. Вонг, очень известный психолог, автор и основной докладчик на международной конференции по логотерапии, заявил, что у него та же проблема. Он также недвусмысленно заявил, что это связано с его работами о духовности (он христианский психолог). Моя точка зрения та же самая — меня преследуют из-за моей духовности. Текущая проблема заключается в том, что мои филиппинские эссе на academia.edu — веб-сайте с 253 участниками для ученых и студентов — не загружаются должным образом — в частности, мое эссе о филиппинском искусстве (на филиппинском языке), посвященное известным филиппинским художникам. Количество посетителей из Филиппин на academia.edu постоянно снижалось с более чем 400 до 52 вчера. Количество прочитанных страниц эссе о филиппинском искусстве снизилось с более чем 400 до нуля всего за несколько месяцев. Салли из службы поддержки академии попросила меня повторно загрузить эссе о филиппинском искусстве с нуля — что я и сделал. Оно загрузилось правильно. Но просмотры были полностью из США. Аналогично, все мои международные эссе имеют ту же проблему — испанский, немецкий, французский. Все просмотры из США. Салли из службы поддержки академии заявила, что «Да, у меня есть проблема», но академия «слишком занята» и ничего не будет с этим делать. Предыстория: Академическая цензура: Так что, да, жизнь не станет лучше, чем сейчас! Кэрол Кьюсак, ведущий автор и профессор социологии из Австралии, заметила: «Определять все, что вы делаете, как спам просто неприемлемо! Я на три четверти ирландка (другой дедушка был корнуолльцем, так что я на 100 % кельт)». Я сказала ей, что хорошо, что я ирландка, поскольку говорят, что ирландец не счастлив, если он не дерется. Замечание Кьюсак стало результатом того, что мои эссе были заблокированы FB 18 раз за полтора года. Вдобавок к этому несколько эссе — некоторые из которых были фактически одобрены несколькими докторами наук — были подвергнуты цензуре как «противоречащие общественным нормам» — что я, конечно, задокументировала — в основном по электронной почте. Начать следует с простых вещей. Цензура со стороны FB Академическое преследование Кроме того, эссе, многие из которых рекомендованы докторами наук, были удалены как спам, вот 4 примера 1. Мое эссе (одобренное доктором Полом Вонгом) на тему «Глубокое измерение паргамента и Эйнштейна» было удалено из-за «оскорбительного контента» (из нескольких групп в Facebook). Доктор Пол Вонг заявил, что эссе «Глубокое измерение» «можно опубликовать». 2. Мое эссе (одобренное доктором Стивеном Фаррой) о «матрице смысла» было удалено. Доктор С. Фарра сказал, что эссе было хорошо продумано, и я также сослался на свои источники. 3. Доктор Висури похвалил мое эссе об эмоциях. Это эссе было удалено FB как оскорбительное - против норм сообщества. 4. Эссе о катарах (перевод на французский) было удалено из трех групп в Facebook, включая французские антропологические группы, поскольку оно противоречило нормам сообщества. Пример сообщения, полученного от FB, связанного с эссе «матрица смысла»: «Этот пост противоречит нашим стандартам сообщества в отношении спама» У меня постоянно возникают проблемы с академической цензурой и кибербуллингом — с тех пор, как я отправил союзникам письма, в которых говорилось, что Америка находится в историческом цикле «сильный делает право», похожем на Афины, когда после победы над персами они запугивали, запугивали и угрожали своим союзникам в Делосской лиге. В письмах, которые я отправил в посольства наших союзников в середине марта 2017 года, я заявил: «Я прочитал статью, в которой говорилось, что посланник Трампа в ООН собирается «называть имена» и диктовать условия странам мира. Это полный позор. Когда дело доходит до сути, порой американцы могут быть откровенно высокомерными. Некоторые американцы думают, что у них вся власть и все ответы. Правда в том, что у американцев даже нет правильного вопроса». Я чувствую, что должен добавить, что это очень верно, что когда дело касается духовности, это правда. Духовность касается людей, и как подчеркнул Дж. Э. Кеннеди, американские ученые определенно не имеют правильного вопроса, и «было проведено очень мало исследований о людях, которые имеют опыт. Это было в феврале-марте 2017 года. Утечки разведданных 30 июля 2020 года: В заголовке статьи в Indy 100, Independent, говорилось, что «Трампа обвинили в «почти садистском» издевательстве над Ангелой Меркель за «жестокие нападения» в частном телефонном разговоре». Далее в статье говорилось, как Бернстайн из CNN заметил, что хотя Трамп «регулярно издевался и унижал» других лидеров, таких как Эммануэль Макрон, Джастин В докладе утверждается, что, несмотря на то, что Трюдо и Скотт Моррисон были его самые «жестокие нападки», они были адресованы женщинам. Недавний всплеск проблем — по совпадению — произошел вскоре после того, как я опубликовал статью с критикой Трампа: В лучшем случае человек — благороднейшее из животных; в отрыве от закона и правосудия он — худшее. Аристотель У американского общества серьезные проблемы. На графике выше количество школьных расстрелов в США составило более 73 в год в течение трех лет подряд. Всплеск, по-видимому , начался примерно в 2015 году — примерно в то время, когда Трамп со своей расистской риторикой и языком ненависти пришел в политику в США. В качестве информации я бы добавил, что низкие цифры в 2020 году были связаны с пандемией ковида. «В США было в 57 раз больше случаев стрельбы в школах, чем в других крупных промышленно развитых странах вместе взятых». Хотя я делаю акцент на академических антисоциальных учениях, само собой разумеется, что «президент» и известные республиканские и христианские лидеры, моделирующие антисоциальное поведение, также были бы весьма существенной глубинной причиной. Мой аргумент вкратце заключается в том, что материалистически-академическая идеология, которая подрывает просоциальные ценности (МакгилКрист, Шелдрейк, Дэвид Хэй, В. Энрикес), подпитывает, а злобный расизм Трампа и правых христианских лидеров подстрекает и активизирует экстремистов. Серьезные проявления антисоциального поведения не ограничиваются США. Нападения на учителей стали всемирной проблемой. Однако ни в одной другой стране мира не наблюдается такого масштаба антисоциального поведения, как в США. «С 1999 года произошло 413 случаев стрельбы в школах» «Более 378 000 учеников подверглись насилию с применением огнестрельного оружия в школах после Колумбайна. Помимо убитых и раненых, дети, которые стали свидетелями насилия или прячутся за запертыми дверями, чтобы спрятаться от него, могут быть глубоко травмированы. (Статья Washington Post https://www.washingtonpost.com/education/interactive/school-shootings-database/)Статья Washington Post: «Более 357 000 учеников подверглись насилию с применением огнестрельного оружия в школах после Колумбайна. Примерно с 2000 года появилось еще семь серьезных видов антисоциального поведения 1. CDC: уровень самоубийств вырос примерно на 36% в период с 2000 по 2021 год. 2. Рекордное количество массовых расстрелов в 2023 году - 559 массовых расстрелов в 2023 году на данный момент 3. По данным Washington Post, в 2021 году число преступлений на почве ненависти достигло рекордно высокого уровня: 826 филиппинцев сообщили о себе как о жертвах преступлений на почве ненависти. 4. Число нападений на учителей резко возросло — не только в США, но и во всем мире. 5. Количество нападений на работников здравоохранения возросло в геометрической прогрессии, в том числе и по всему миру. 6. эпидемия (рост на 25%) нарциссизма в западных странах (Твенге и т. д. ). 7. Особого упоминания заслуживает возглавляемое христианами «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 варьируется от 50 000 до 100 000. Плюс, недавняя проблема с нападениями на учителей по всему миру возникла в таких странах, как США, Ирландия, Великобритания, Канада, Германия, Австралия, Новая Зеландия. Я должен отметить, что из моего краткого исследования коллективистские страны, такие как Япония, Филиппины, Малайзия, по-видимому, имеют меньшую проблему с нападениями на учителей. Испания по какой-то причине также имеет меньшую проблему. Я считаю, что это большая проблема. Я начал обсуждение на academia.edu, которое выделило Филиппинский подход к «отношению воли» — свободная воля против детерминизма: «Исследования… имеют связал ослабление веры в свободу воли со стрессом, несчастьем и меньшей приверженность отношениям». и более слабые моральные принципы. Крайний индивидуализм против «относительная воля»: К. Джерджен, Д. Хейс, Дж. Рейес, Р. Илето, Меркадо…. Недостаток материалистического Методы - у меня ноль участников - ни одного. Это НЕ нормальный трафик. Для справки - в отличие от Humanities Commons, я опубликовал одно и то же эссе в четырех языки и последний раз я смотрел, что я получил около 50 загрузок каждого на моем, что Free will эссе. Но у меня не было ни одного участника в моем академическом обсуждении? Более того – это вторая дискуссия, которую я провел на тему Свобода воли в академических кругах. Первая имела довольно много участников. Разница была в том, что во втором обсуждении я добавил акцент на филиппинской «реляционной воле»: К. Джерджен, Д. Хейс, Дж. Рейес, Р. Илето, Меркадо – На мой взгляд, это более сбалансировано, более широко и научно. Конечно, У Трампа и его последователей есть серьезные расистские предубеждения. Для перспективы - статья из Politico: Перспектива второго президентства Трампа держит разведывательное сообщество на грани Трамп стремился к серьезным изменениям в разведывательных агентствах в свой первый срок; бывшие чиновники говорят, что он может быть более радикальным во второй. «Трамп, который уже пытался реорганизовать разведывательные агентства в свой первый срок, вероятно, возобновит эти планы — и будет еще сильнее настаивать на замене людей, которые воспринимаются как враждебные его политической повестке, на неопытных лоялистов, согласно интервью с более чем десятком людей, работавших в его администрации». «Он хочет превратить разведывательное сообщество в оружие. И дело в том, что вам нужно смотреть на ситуацию с точки зрения 360 градусов. Он не может просто выбирать то, что он хочет услышать, когда есть так много противников США и стран, которые не желают США добра», — сказала Фиона Хилл, главный советник по России в Совете национальной безопасности в администрации Трампа, которая регулярно критиковала его политику. «Если он выпотрошит разведданные по одному вопросу, он частично ослепит нас». Во время администрации Трампа и министр обороны Японии, и министр обороны Франции публично заявили, что американская разведка была несовершенной, чего, насколько мне известно, никогда раньше не случалось. Лично я думаю, что Трамп уже успешно «проник» в разведку с помощью своих беспилотников. Невероятно – после атаки на столицу 6 января разведка НАТО публично заявила, что повстанцы Трампа имели внутреннюю помощь от чиновников в правительстве США. Как я уже сказал, вам не нужна ученая степень, чтобы понять, что вас взломали. 1. Например, мои заметки о святителе Григории Нисском были испорчены, и вот что я нашел: «Смерть первенцев напрямую вписывается в эту аллегорическую структуру. Убитые египетские дети не означают буквально мертвых детей; скорее, они представляют, как мы должны уничтожить корни наших злых дел — «первородное рождение зла» — прежде чем мы сможем перейти к добродетельному освобождению. Так что эта история абсолютно правдива. Она иллюстрирует реальность борьбы со злом, которая является неотъемлемой частью нашего стремления достичь общения с Богом». Я имею в виду «мертвых детей» или «первородное рождение зла?» — написано святым Григорием Нисским — не случайность. Для меня это не тривиально. Скорее, событие, угрожающее жизни — много стресса . У меня большой As Что касается киберхакерства и газлайтинга, то существует ряд задокументированных примеров. 2. Вот стихотворение Ребекки «Богоявление», которое является прекрасным и чудесным выражением ее духовности и ее личной реакции на ее личный духовный опыт. Дар и проклятие этого шоу Раскрась мой мир в оттенки синего Я должен верить или не верить. Оставайся слепым или иди по пути к себе И пока я отдаюсь тайне, Все чувства приходят тоже. Я сломлен этим взвешенным взглядом. В своем эссе на тему «Божественное восприятие» я обнаружил, что замечательное стихотворение Ребекки были подделаны и подделаны. Вот две строки, которые были подделаны с «Все чувства также приходят Я сломлен этим взвешенным взглядом. Эти две строки в стихотворении Ребекки были подделаны и изменены на «Все эмоции также приходят Меня оскорбляет это тяжелое зрелище» Я лично считаю, что стихотворение Ребекки — это невероятно прекрасное, изысканное выражение чувств и интеллекта духовного человека - когда ему бросают вызов неизвестные влияния на человеческое сознание. Это отвратительно, что кто-то вторгается в yoru конфиденциальность – а затем взломать прекрасное произведение искусства. Оно говорит вам, какой отвратительный это человек. 3. Цензура со стороны FB Академические притеснения и колледж Вустера Предисловие: Для справки – мое эссе на тему «социальное восприятие – общественное сознание» было подвергнуто цензуре – заблокировано Колледжем Вустера: Цитата из электронного письма, полученного от Колледжа Вустера «Ваше сообщение на alumni@wooster.edu не может быть доставлено. Пользовательское правило потока почты, созданное Администратор livewooster.onmicrosoft.com заблокировал ваше сообщение. плохая вещь" Да - я один из этих чертовых радикалов! Социальное сознание!!?? Просто ужасно - а? Просто думаю - что дальше?? Бог возможно даже идея что духовные люди это "люди" - не какая-то абстракция без реального контекста???? Я говорю вам - что грядет в мире к?? Социальное сознание — это больной вопрос для меня. У меня было две дискуссии по академическим вопросам об общественном сознании. Несмотря на то, что понятие Дхармы в Индуизм был ясной концепцией-теорией общественного сознания, современной западной социальной наука не имеет понятия общественного сознания. У меня были удалены посты из Французская группа антропологии FB. Итак, у меня есть предложение для французского и колледжа Антропологи Вустера – Попробуйте исследовать Дхарму в индуизме 2000-летней давности – возможно, вы чему-то научитесь. 4. Кибербуллинг со мной случается постоянно. Вот недавний пример: 4-21-24 я нашел эту цитату Святого Григория Нисского: «Только чудо постигает что-либо. Люди убивают друг друга из-за идолов. Чудо заставляет нас падать на колени». Настоящая цитата: «Концепции создают идолов; только чудо постигает что-либо. Люди убивают друг друга из-за идолов. Чудо заставляет нас падать на колени». - Святой Григорий Нисский - удаление «концепции создают идолов» кастрирует смысл того, что говорил Святой Григорий.: А 29.05.24 я обнаружил, что моя «преамбула» к эссе о пророке Иеремии — которая была определениями пророчества в словаре — переместилась в конец эссе. Хакер, похоже, имеет религиозную повестку дня — и бьет только по определенным эссе — возможно, ему — или ей не понравились определения пророчества. Это второй раз, когда мое эссе о Иеремии попало под удар. Так что, да, много стресса, и я воспринимаю это как опасные для жизни события, которые запускают мое ПТСР (у меня есть диагнозы от двух врачей, утверждающих, что у меня ПТСР ). Пункт повестки дня: Это не взлом — это похоже на кибербуллинг, которому подверглась моя знакомая индийская поэтесса, когда хакер вставил в ее аккаунт FB откровенные фотографии сексуального характера, которые были ужасно оскорбительными. Кибербуллер поэта делал это, потому что он был больным ненавистником. Политический «кибербуллер» в моем случае делает это, потому что политический кибербуллер — больной невежественный расист и политический мерзавец Трамп. Трамп ненавистен — будучи президентом, он проводил политику отделения маленьких детей иммигрантов от их матерей — чтобы наказать их за иммиграцию. Пункт повестки дня: филиппинка спросила меня, когда я поеду домой. Я сказала ей, что мне не к чему возвращаться домой. Если говорить прямо, профессионалы и чиновники в США просто ненавидят духовность. И доктор Рэй Де Пауло (JHU), и доктор Филипп Перес сообщили мне, что «вся трансцендентальная духовность — это психоз», что неверно и ненаучно. Мой развод был очень горьким. Мой бывший пошел к окружному комиссару и наговорил ему кучу глупостей, сказав, что я псих. Окружная полиция приехала с автозаком и двумя полицейскими машинами, забрала меня и отвезла в психиатрическую больницу в наручниках. Персонал психиатрической больницы изучил мой веб-сайт, на котором были опубликованы эссе, многие из которых были рекомендованы докторами наук, а также письмо сенатора США Ван Холлена и критика, одобренная четырьмя выдающимися психологами, включая всемирно известного исследователя в области медицины доктора Гарольда Кенига. Через 15 или двадцать минут меня отпустили. После развода двое моих старших детей не присылали мне открытки на День отца, Рождественские открытки в течение трех лет — и не отвечали на рождественские открытки. Моя сестра сказала мне, что знает, что я верю в свои силы — в ответ на эссе о задокументированном духовно-психическом опыте, в котором я сравнивал свои переживания с сигналами тревоги и восприятием угроз — подкрепляя это успешными экспериментами Дэрила Бема по повторному предвидению с участием более 10 000 испытуемых. Sicne Bem подчеркивает инстинктивные причины. Я не думаю, что моя сестра даже читала его. Я знаю, что мои дети никогда не читали мою одобренную критику материализма — хотя это на самом деле достижение — но это говорит вам о том, насколько ограничены многие выпускники американских колледжей. Многие американцы слишком увлечены материалистической идеологией. Большинство филиппинок, с которыми я могу поговорить. Многие выпускники американских колледжей — даже не могут поговорить с ними. В самом низу – вот суть проблемы: основные моменты снов, некоторые из которых задокументированы в электронных письмах, все с последовательными и обоснованными толкованиями: (1) Вещий сон о «Пакистане и «ядерной войне» – из электронной почты - 18.01.2019 – месяц спустя Индия начала атаку против исламских джихадистов в Пакистане - я наткнулся на это обновление «Бывший госсекретарь США Майк Помпео заявил, что он проснулся, чтобы поговорить со своей тогдашней индийской коллегой Сушмой Сварадж, которая сказала ему, что Пакистан готовится к ядерной атаке после точечного удара по Балакоту в феврале 2019 года, а Индия готовит свой собственный эскалационный ответ. «Я не думаю, что мир должным образом знает, насколько близко соперничество Индии и Пакистана было к тому, чтобы перерасти в ядерный пожар в феврале 2019 года. По правде говоря, я тоже не знаю точного ответа; я просто знаю, что это было слишком близко», - пишет Помпео. (2) Гибридный сон-восприятие: пророческая «метка» (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, атака — сон (19.09.20) (5) Дудаев (чеченский лидер) Сон — во сне было несколько деталей, совпадающих со смертью Дудаева, чеченского лидера. (6) Бомба во Фредериксберге (мирное лицо). Несколько деталей сна совпали со смертью женщины от бомбы. B. Основные моменты из сорока лет осознанного восприятия (1) мое недавнее электронное письмо от 10-30-20 агенту ФБР МакЭлви предупреждало об угрозе «внутреннего терроризма», ссылаясь на «бомбу» как на оружие. что связано — конечно же — с взрывом в Нэшвилле на Рождество 2020 года (2) Мое очень подробное, конкретное и нотариально заверенное предупреждение ФБР от 18 октября 1981 года о надвигающейся атаке тогдашней активной террористической группы «Уэзермены». Некоторые [точные] детали: группа, изготовление бомб, деньги, женщины, 22 вместе, Нью-Йорк, смерть, а также манифест террористов-метеорологов. (3) Очень краткое (по телефону) предупреждение ФБР перед покушением на президента Рейгана (4) Я звонил — предупредил ЦРУ перед 11 сентября. Комментарии и размышления Как утверждает Джин Макфэйл, автор и ученый, мои духовно-психические переживания уникальны — отчасти потому, что они коррелируют с внешними политическими событиями, отчасти потому, что они имеют как «последовательные», так и «разумные» интерпретации как «восприятие угроз для группы», — что согласуется с многократными успешными экспериментами Дэрила Бема (с участием более 10 000 испытуемых), которые демонстрируют, что инстинкты являются значимым фактором предвидения. Из сорока лет (ограниченного) опыта, кажется, легко понять, что хорошей аналогией для моего опыта был бы двигатель реактивного истребителя - в котором "психический" аспект "включается" только изредка, в зависимости от обстоятельств, и что большинство моих "восприятий" являются результатом синтеза чувств - хорошее историко-политическое чувство ситуации кажется очень заметным. Мой личный духовно-психический опыт был бесценен в моих работах и исследованиях - поскольку я знал, что ищу. Пункт повестки дня: «дух и истина» (Иоанна 4:23-24) и Святой Дух — мои путеводные огни. На самом деле, именно по этой причине — как и многие другие американцы — я решительно выступаю против политизации Христа в Америке, которая породила мерзость — расистского американского президента, который дестабилизировал Америку. Политические и религиозные лидеры, моделирующие антиобщественное поведение, являются существенной Основополагающей причиной экспоненциального роста в США серьезных антиобщественных поступков. Например, школьные расстрелы в США, которые в 57 раз превышают общее количество школьных расстрелов в Европе, и другие серьезные антиобщественные поступки (огромный рост нападений на работников здравоохранения и учителей, 25% рост нарциссизма и 36% рост самоубийств). В центре моего внимания в моих работах и исследованиях были общественное сознание и духовность — в частности, «реляционная духовность» (которая, по-видимому, является новой развивающейся «школой мысли» в психологии) и трансцендентальная духовность — или духовно-психические переживания. Я утверждаю, что недавние исследования музыки — в которых существует консенсус о том, что музыка играет решающую роль в развитии общества (связность) и «социального Я» — являются переломным моментом, поскольку они противостоят материалистическому взгляду, все еще существующему в социальной психологии, например, в максиме Оллпорта — «Нет психологии групп». Я утверждаю, что материалистическая идеология — это самоисполняющееся пророчество (самоисполняющиеся пророчества — это хорошо документированное явление в психологии). Проблема с кибербуллингом существует примерно с 2018 года. Я жаловался и отправлял кучу писем — многие с документацией. Но я не получил НИКАКОГО ответа ни от одного из агентств правительства США. Это было более 5 лет назад. Так что, да,... пошли они на х**. Я пришел к выводу, что ФБР замешано в этих преследованиях, с которыми у меня были проблемы. Для справки - у меня было три катастрофических падения просмотров моих эссе на academia.edu. Один из них был результатом того, что мой аккаунт был объявлен спамом на academia.edu - что, по словам поддержки academia, не должно было произойти. Катастрофическое падение просмотров французских групп FB - у меня был катастрофический провал просмотров французских групп FB - которые упали с 1000 просмотров в месяц почти до нуля в течение нескольких дней. Когда я разобрался в ситуации, я обнаружил определенные проблемы 1. Примерно в пяти французских группах по научной психологии на Facebook было около 31 моего эссе, ожидающих публикации, но неопубликованных. 2. Вдобавок ко всему, две французские антропологические группы на FB полностью исчезли из моего аккаунта FB. Гай, модератор группы, сказал, что в его антропологической группе мои эссе исчезли, и он понятия не имеет, почему. 3. Центральная проблема касалась ЭССЕ о социальном сознании, которые были подавлены или не опубликованы во французских антропологических (и психологических) группах. Я был очень расстроен этим и написал модераторам антропологических групп, а также пожаловался в FB. Никто не ответил. В одной французской антропологической группе FB эссе, которые я опубликовал, были удалены. Я отправил сообщение модератору. Она не ответила. Но в течение следующих трех месяцев – эссе, которые были удалены, появились и были опубликованы – хотя у меня не было ни одного просмотра. Я вышел из всех французских научных групп FB, кроме одной. Французские юнгианские группы – также – для справки – не опубликовали критику современных юнгианских аналитиков – в частности критику того, что аналитик сказал мне, что сострадание – это вопрос мнения – что не соответствует действительности – существуют исследования духовности сострадания, которые указывают на то, что оно очень реально и не является вопросом мнения ни в коей мере Part III Pivotal Point of Order: New Categorization Preface: “An increasingly mechanistic, fragmented, decontextualised world, marked by unwarranted optimism mixed with paranoia and a feeling of emptiness, has come about, reflecting, I believe, the unopposed action of a dysfunctional left hemisphere.” — Iain McGilchrist “Concepts create idols; only wonder comprehends anything. People kill one another over idols. Wonder makes us fall to our knees!” St. Gregory of Nyssa: I, Real World Context-Evidence - for spirituality would be "people" - not abstractions like the "supernatural" - which is a undefined worthless and dehumanizing abstraction 1. Iain McGilchrist: I should venture to assert that the most pervasive fallacy of philosophic thinking goes back to neglect of context … neglect of context is the greatest single disaster which philosophic thinking can incur.” 2. Immanuel Kant: “If a concept lacks reference to any object of possible experience, Kant argues, it "has no meaning and is completely lacking in content" (CR, A 239/B 298). (P.15 KANT'S THEORY OF SYMBOLISM JOHN D. GLENN, JR.) 3. Muzafer Sherif: “Sherif emphasizes that real world contexts are important, even if regarded as "messy" compared to controlled lab experiments.” Wikipedia Conclusion: J. E. Kennedy observes that “Very little research has been aimed at investigating the overall effects of paranormal experiences.” - (An Exploratory Study of the Effects of Paranormal and Spiritual Experiences, J.E. Kennedy and H. Kanthamani) From my research: in textbooks on people who have spiritual-psychic experiences - believe it or not - “people” are largely absent. A “categorization” from Park and Paloutzian chapter "Mystical, Spiritual, and Religious Experiences - A synopsis is a short list of APA “anomalous experiences" – "hallucinations, near death, past life, mystical, and paranormal experiences!" I could find nothing about “people” who have experiences." Dr Visuri states that "There is a difference between analyzing experiences and researching people. Dr S Neal (JHU): 'Psychiatrists have no training in people who have spiritual experiences."' Entangled in Abstractions: From extensive research & experience, it is readily apparent that spirituality got entangled in abstractions: the supernatural-unreal, powers, crystal ball vision, etc. If spirituality is about something it would be about "people." Perspective - Dr Stephen Farra observed, “Good short paper- A lack of belief in "free will" routinely leads to a sense of meaninglessness. despair, and unethical personal behavior. Our paradigms are our way of addressing Reality, but they are Not Reality. As C Peck, Jr. suggests, we are getting lost in our own abstractions!” Spiritual people are people! - not lab rats or disconnected abstractions! New Categorization of real world productive and creative types of spirituality Kenneth Gergen’s argument that "Proper knowledge maps or mirrors the actualities of the real world." – besides being a particular type of “understanding” also implies needs a “practical use” (maps are “supposed to guide” a person) which is in line with William James pragmatism. Why are fundamentals important? “The way you look at things is the most powerful force in shaping your life!” Irish poet theologian John O’Donohue Of course, “thinking” and worldviews rest on fundamental “Assumptions” underlying ways of thought. I highlight fundamentals because I feel they are much neglected by the social sciences. Theory of spiritual people: Spiritual people are people! Scientifically, that is a very sound argument – not trivial at all: “People” are the only “real source for real world context-evidence” of spirituality – as well as relevance. Not abstractions. A Major Problem in Materialist Methods: a deviation from “standard” scientific methodology (gathering and categorizing facts/evidence first) Basic Scientific Method from Aristotle 1. Gather the Facts 2. Categorize the Data 3. Analyze the Information 4. Draw Conclusions Here's a link to an essay on spirituality, if you have the time or inclination: Spirituality, social-moral order & consciousness, studies of spiritual genetics + compassion genetics & "spiritual identity" w/ Saslow & Wong-Frankl, + spirituality as "making sense of the world" + music as social self & adaptive trait + historical social consciousness - Dharma to kapwa-loob - Link:https://www.academia.edu/117868624/Spirituality_social_moral_order_and_consciousness_studies_of_spiritual_genetics_compassion_genetics_and_spiritual_identity_w_Saslow_and_Wong_Frankl_spirituality_as_making_sense_of_the_world_music_as_social_self_and_adaptive_trait_historical_social_consciousness_Dharma_to_kapwa_loob Humanities commons link https://doi.org/10.17613/h2ey-kt75 New Categorization Approach & Prism Paradigm: Pragmatic-Creative Types of Spirituality - Counterpoint to "All spirituality is unreal!" Spirituality is a mindset: Awareness, Orientation, & Attention Spirituality is a natural human predisposition! It is more primal than institutional religion and concerns a person’s sense of connectedness with self, others, and world!” - K. Bishop Grosseteste U, B Hyde Australian Catholic University Yes, spirituality is more primal, Anton Killin: "The oldest known musical instruments [date] from 40,000 years ago (40 Kya)” Killin argues that music likely originated in hominins as long as 275,000 years ago. Prism Paradigm & Spirituality- Energy originating in unconscious spiritual symbolism – but filtered and processed by the interconnected brain regions and processes. People have different views because they filter, or process, data and information differently. Personality, upbringing, culture-environment- ethnicity, experiences are shaping factors. Selective Attention – an evolutionary adaptive trait: William James long ago pointed out that to pay attention to something one necessarily would have to “ignore” or exclude information-stimuli which “implies a withdrawal from some things in order to deal effectively with others.” The neuroscientists Bernhard Hommel (et al): “How is this related to attention? A few sentences after that famous phrase [by William James] we quoted above, “attention 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.” In the Prism Paradigm – Metaphor – the light of spirituality is comparable to the light going into a prism which gets separated (filtered) into different wavelengths. There are all sorts of different “wavelengths” types-views of spirituality in consciousness. A good illustration would be autistic spirituality - which as Dr Visuri points out tends to be expressed as unexplainable sensory experiences (invisible touch etc). That unique type of spiritual experience would clearly be a product of their unique physiology - perhaps even compensatory for their well-known weakness in social skills (and processing of social signals) such as a deficit in the “theory of mind process – “Default Mode Network which processes intentionality. 1, Spirituality of Compassion: a, Saslow (et al) "Spirituality was especially associated with having a spiritual identity, having had transcendent experiences, and tending to pray……. more spiritual participants were more likely to tend to feel compassion …. we established the link between spirituality and higher compassion…” Similarly, b, Dr. P. Wong emphasizes Viktor Frankl’s principle: “that human beings have a spiritual core with an innate need for meaning. In other words, the innermost core of the “self” is spiritual…. " c, Sprecher and Fehr study showed a correlation between spirituality and compassion 2. Musical Spirituality & Social Self: "Music is a fundamental part of our evolution – and functional because it facilitates “human contact” and our “social self” (p.1, Ian Cross) 3. Spirituality & Healing in Grief and bereavement: a. Easterling, et al: “... individuals do seem to cope better if they can "actualize" their spiritual experiences in times of crisis. b. J Parker's study 4. Relational Spirituality: a, Relational Spirituality – research by D Hay and Nye: “The overarching concept that linked all the children’s spiritual talk was what we referred to as ‘relational conscious ness’: 1, An unusual level of consciousness or perceptiveness, relative to other passages of conversation spoken by that child. 2, Conversation expressed in a context of how the child related to things, other people, himself/herself and God Relation to one another….. The unit of the personal is not the ‘I’ but the ‘You and I’. b, Relational spirituality of Prehistoric Artic Hunter-Gatherers: Synergy of Beliefs in Animal Spirits w/ Economic-Political Realities of hunting-gathering. Erica Hill focuses on beliefs as “human relations with the natural world!” (i.e. social consciousness) 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.” C, Creative Transcendence in Dream Weaving of T'boli-Bla’an T’nalak – Dreams as a source of divine inspiration and diving grace. “T’nalak is a traditional hand-woven cloth indigenous to the T’boli people from the Cotabato region. It is woven in order to celebrate and pay tribute to major life events such as birth, life, marriage, or death within the community.” The T'boli Dream Weaver Be Lang Dulay, created over 100 different T’nalak designs. Even a quick glance at photos of T’nalak festivals clearly reveals that t’nalak is not about clothing at all – but about community and spiritual identity. “The T’nalak reflects core themes that can be used to understand Filipino American studies, including bayanihan and damay, which are examples of strong community partnership as participant or recipient.” “Bayanihan is a Filipino word derived from the word bayan meaning town, nation, or community in general. "Bayanihan" literally means, "being a bayan," and is thus used to refer to a spirit of communal unity and cooperation.” (MIT) c, Filipino Kapwa-loob pro-social spirituality: “Kapwa is a recognition of a shared identity, an inner self, shared with others (i.e. Reynaldo Ileto, Jeremiah Reyes, Mercado, etc.) – pragmatic belongingness & social consciousness 5. Children’s Spirituality a, Donna Thomas: “anomalous experiences can catalyze self- healing for children and young people.” b, Daniel G. Scott observes, “Children’s experience will feel normal to them. It has its own logic but when shared may receive a reaction that alters their feelings about that experience. Those responses can alter their freedom to express, and even experience, what was normative for them, producing emotional conflict for the child.” 6. Artistic Spirituality: 20 percent of Americans turn to “media, arts and culture” as their primary means of spiritual experience and expression...." 7. Poetry & Prophecy: "The prophet is a poet. What poets know as poetic inspiration; the prophets call divine revelation" - Heschel 8 Dr. Ingela Visuri: Spirituality and "The Case of High functioning Autism" - "unexplainable sensory experiences" Comparison to a “categorization” from Park and Paloutzian chapter "Mystical, Spiritual, and Religious Experiences - A synopsis is a short list of APA “anomalous experiences" – "hallucinations, near death, past life, mystical, and paranormal experiences!" I could find nothing about “people” who have experiences. Dr Visuri: There is a difference between analyzing experiences and researching people. Dr S Neal (JHU): 'Psychiatrists have no training in people who have spiritual experiences.' Часть I V Pivotal Point of Order: Смерть — плод вашего воображения. Основной методологический недостаток. Повествовательное объяснение заблуждения дефинициониста и неадаптивного стереотипа о том, что «вся духовность нереальна». Почему важны заблуждения и неадаптивные стереотипы? Гигантские космические попугаи: западные академические невежественные и оскорбительные комментарии Когда я публикую эссе в научных группах FB о духовности, в ответ получаю «психическое заболевание», «Санта-Клаус», «феи» и т. д. и т. п. Что мне показалось отвратительным, так это то, что когда я проверил и задал вопрос человеку, который назвал духовность «Санта-Клаусом», оказалось, что он даже не читал эссе и доставал меня просто потому, что он был невежественным мерзавцем. В другой группе FB по эволюционной психологии пара выпускников-психологов, которые доставали меня, признались, что они меня троллят. Все они выпускники колледжей. Что я нахожу оскорбительным, так это то, что из исследований я знаю, что у студентов нет образования или подготовки в области духовности (в чем как раз и заключается проблема) – поэтому они несут полную чушь, говоря много действительно глупого дерьма, не имеющего под собой никаких оснований. Самый отвратительный комментарий был от нейробиолога, который заявил в моем посте, который был довольно общим постом о духовности и даже не упоминал духовно-психические переживания, - "пожалуйста, оставьте религиозную чушь для религиозных каналов, это наука, а наука по своей природе имеет дело только с материалом - тем, что можно наблюдать и измерять. Нет практической пользы в том, чтобы выдвигать гипотезы о том, что гигантские космические попугаи, путешествующие из высших измерений, ответственны за что-либо, потому что пока один из них не залетит в поле нашего зрения, нет способа это доказать". Двое других нейробиологов опубликовали похожие комментарии к этому посту. Пугает то, что эти выпускники колледжей и этот «нейробиолог» на самом деле верят в то, что говорят, — что духовные и религиозные убеждения — это, по сути, не более чем «гигантские космические попугаи». По иронии судьбы, Талибан — небольшая, слабо организованная вооруженная сила — только что победила чрезвычайно мощные вооруженные силы Соединенных Штатов. Именно из-за таких академических ничего не знающих идиотов «мы» явно грубо недооценили стойкость и силу религиозных убеждений. Вот невероятно высокомерный комментарий: Эстер — администратор группы «нейробиологии» в Facebook, и она прислала мне сообщение следующего содержания: «Эстер ************ Чарльз Пек-младший, «есть теоретики прошлых лет, которые не были такими научными, как более современные теоретики. Это потому, что мы следуем научному методу, и поэтому наши теории выводятся из научной дедукции посредством эмпирического метода. Наши практики сегодня не просто состряпаны из простых наблюдений или слухов. Практики и подходы — это не философии, а научно воспроизводимые теории и законы (не просто догадки и гипотезы). У меня есть отклоненные и удаленные посты. Я перестал публиковать в англо-американских группах FB (которые опять же отличаются от LinkedIn) после того, как «антрополог» на сайте антропологии FB спросил меня, почему я разместил «ву» (дерьмо) – что в данном случае конкретно относилось к эссе о парадигме тело-разум-дух, в котором цитировались ранние индейские, а также полинезийские прецеденты. На самом деле, в эссе были цитаты доктора Кенига, известного и хорошо опубликованного медицинского исследователя. В FB мои эссе часто оставались неопубликованными – даже эссе, рекомендованные докторами наук, – а также были отклонены или удалены посты, которые на данный момент (середина ноября 2022 года) я полностью и окончательно прекратил публиковать в FB. Хотя я сомневаюсь, что филиппинец сделает заявление «Вся духовность – это гигантские космические попугаи», – на мой взгляд, филиппинские группы психологов FB не так уж и лучше, если честно. Что касается моего уникального – и исключительного (по правде говоря), я огорчен ответом моей alma-mater в колледже Вустера (последний президент Холл), который не ответил, хотя у меня была критика психологии религии, одобренная четырьмя выдающимися психологами: доктором Гарольдом Кёнигом, доктором Полом Вонгом, доктором Стивеном Фаррой, а также Стефаном Шиндлером. Я считаю, что президент Холл и бывший заведующий кафедрой психологии являются членами Клуба гигантских космических попугаев. С моей точки зрения, я постоянно сталкиваюсь с этим гигантским космическим попугаем у выпускников колледжей – поэтому я считаю, что это то, чему учат американцы и университеты – по умолчанию и молчат. По поводу материалистического заблуждения – неадаптивного стереотипа, доктор Стивен Фарра написал мне: «Чарльз, я полностью согласен, что дефинистское заблуждение (ведущее к закрытому материализму) – это духовный яд, который навредил нам всем! Франкл пишет о том, как закрытый натурализм приводит к удушающему редукционизму, который приводит к умственному и эмоциональному нигилизму и к тому виду морального разложения, которое он испытал в Освенциме и Дахау…» Часть A: Смерть — плод вашего воображения: повествовательное объяснение Психологи Уильям Р. Миллер и Карл Э. Торесен в своей статье «Духовность, религия и здоровье: новая область исследований» утверждают: «Философской основой этой точки зрения является материализм, убеждение, что изучать нечего, поскольку духовность неосязаема и находится за пределами чувств». Один источник привел пример заблуждения дефиниста — утверждение, что аргументы претендента являются «сумасшедшими теориями», не оставляющими места для разумного обсуждения. Одна из версий материалистического заблуждения, с которой я часто сталкиваюсь, заключается в том, что нужно «доказать Бога», прежде чем у человека появятся обоснованные духовные убеждения. Когда я впервые столкнулся с этим аргументом (а это не так уж и редко, по моему опыту), я подумал: «Доказать Бога??? Ты с ума сошел?» Не так давно мне довелось поговорить с выпускницей филиппинского колледжа. Я объяснил ей материалистический аргумент, как его объяснили Миллер и Томпсон в статье NIH, — что духовность нереальна и не существует, потому что ее нельзя измерить. Я был немного удивлен, когда она решительно согласилась с аргументом, что духовность нереальна и не существует, потому что ее нельзя измерить. Поэтому я попросил ее на минуту задуматься о концепции «смерти». Смерть находится далеко за пределами измерения или количественной оценки — так что тогда..., следуя логике материалистического аргумента, «тогда смерть была бы плодом ее воображения и «суеверной чепухой». Она признала, что заблуждение действительно исказило ее мышление — что для меня является большим успехом. Барг замечает, что большинство людей просто не хотят верить, что какие-либо бессознательные факторы могут повлиять на их мышление — без их ведома. .Рецензируемая критика материализма, одобренная четырьмя очень известными психологами и медицинскими исследователями. Критика, датируемая 2018 годом, набрала более 10 000 просмотров и ни одной критики (между academia.edu, LinkedIn и научными группами FB (до того, как я перестал публиковать сообщения в FB), рецензируется, а затем некоторые 1. Доктор Пол Вонг, почетный профессор Трентского университета, отредактировал два больших тома книги «Человек в поисках смысла». 2. Доктор Гарольд Кёниг, врач-психиатр, широко публикуемый и очень известный автор и исследователь, сказал об этой статье: «Чарли – для меня это имеет смысл, 3. Доктор Стивен Фарра: почетный член Колумбийского международного университета «Ошибочное определение (ведущее к закрытому материализму) является духовным ядом и навредило нам всем». 4. Стефан Шиндлер, отмеченный наградами автор и профессор психологии и философии на пенсии Ответ от Kaiser Permanente: Я подал пять внутренних жалоб в Kaiser Permanente, заявив, насколько оскорбительным я считаю их принятие – которое потворствует и одобряет – заблуждения – неадаптивного – что является ужасающим стереотипом. Старший директор Эванс отправила мне письменное письмо, в котором приостановила мои права на услуги KP за оскорбительное поведение. Верхнее из перечисленных оскорбительных сообщений от директора Эванс – буквально. Это цитата из моего сообщения, которое она назвала оскорбительным: « 8 декабря 2022 г. «Я посчитал, что принятие заблуждения Дефиниста и ваш отказ признать мои права и убеждения крайне оскорбительны». Я даже подал жалобу в Министерство юстиции [которую я им отправил, но они, по-видимому, так и не прочитали], которая была принята. Моя позиция одобрена доктором Кенигом, доктором Вонгом, доктором Фаррой и Стефаном Шиндлером» Итак, справедливый вопрос, который совершенно очевиден, поскольку у меня действительно есть опубликованная и рецензированная критика психологии религии, одобренная четырьмя выдающимися психологами, которая фокусируется на заблуждении дефинициониста – неадаптивном стереотипе. Вот рекомендации клиники Майо: Исследования показали, что удовлетворение духовных потребностей пациента может способствовать выздоровлению от болезни. Различение, признание и поддержка духовных потребностей пациентов могут осуществляться простым и непротиворечивым образом. Кроме того, многие источники духовной помощи ( например, капелланы) доступны клиницистам для удовлетворения духовных потребностей пациентов. Mayo Clin Proc. 2001; 76:1225-1235 – Назвать это «излишней показухой» было бы слишком мягко – «больная извращенная шутка» была бы гораздо точнее. Я считаю, что можно с уверенностью сказать, что (американские) психологи-психиатры, с которыми я – сам – сталкивался лично, могут быть легко описаны как «ничего не знающие, больные, невежественные, ограниченные фанатики». Проблема в том, что отношение Эванса распространено во многих частях американской культуры. Эванс и многие другие ученые буквально верят, что, как выразилась моя мать, «ученые имеют право на собственное мнение» – что ученые не обязаны быть учеными. Из этого я извлек, что значительная часть академического учреждения эффективно саботирует духовность и духовные убеждения преднамеренно и намеренно. Министерство юстиции США Kaiser Permanente фактически послал меня к черту. Поэтому я подал жалобы в Министерство юстиции. Министерство юстиции США приняло мои жалобы, поданные в 2021 году. Удивительно, но Министерство юстиции США приняло мою жалобу № 83404-WLP, 83404; 95500, 91650, 91569, 90778 – В моих жалобах подробно объяснялось, как Дефинистское заблуждение вызывает серьезные недоразумения и предрассудки, недоразумения и порой откровенное невежество. Жалоба была подана против Kaiser Permanente – которая по сути сказала мне – забрать свои убеждения и пойти к черту. Это противоречит медицинским рекомендациям – например, рекомендациям клиники Майо – которые говорят, что духовность может помочь в исцелении и духовные убеждения следует уважать. Оглядываясь назад, кажется вероятным, что Министерство юстиции приняло мои жалобы, потому что мою критику материализма поддерживают четыре выдающихся психолога: - в частности, всемирно известный медицинский исследователь доктор Гарольд Кёниг из Дьюка. Это было в 2021 году, так что, похоже, ничего не будет сделано. ФБР МакЭлви упомянул, что не так много законов или законодательства относительно духовности. При этом Министерство юстиции не будет принимать жалобы, если не будет обоснованного вопроса. Часть B Как отмечает Джин Макфэйл, мои личные духовно-психические переживания – из которых, возможно, дюжина или больше задокументированы с разумными интерпретациями – уникальны. Однако за сорок лет ни один психиатр – или клинический психолог – не вовлек меня в какой-либо осмысленный диалог о моем опыте. Сорок лет – это долгий срок для «молчаливого обращения» – которое является серьезной формой остракизма. Я поднял этот вопрос как проблему с Kaiser Permanente в жалобе в службу поддержки клиентов. Ответ, который я получил от Kaiser Permanente, заключается в том, что моя жалоба была оскорбительной, и эта жалоба была указана как оскорбительный комментарий номер 2 – и причина для приостановки моих прав в Kaiser Permanente в результате. « Игнорирование» — это хорошо известная техника «обусловливания». Говоря об обусловливании и модификации поведения, Роберт Бернс заметил: «Положительное подкрепление желаемого поведения увеличивает вероятность его повторения, в то время как игнорирование нежелательных реакций приводит к их исчезновению. Оперантное обусловливание и подкрепление жетонами, Роберт Б. Бернс, Консультирование и терапия, стр. 79–94) Не имеет значения, было ли обусловлено намеренно или нет. Участники эксперимента играли в компьютерную видеоигру «теннис» — кибербол. В видеоигре было два игрока, сгенерированных компьютером. Сначала во время игры субъект был включен в игру по отбиванию теннисного мяча между ним и двумя игроками, сгенерированными компьютером. Затем два игрока, сгенерированных компьютером, отбивали мяч только между собой и исключили «живого» субъекта, участвовавшего в эксперименте. Даже несмотря на то, что человек-субъект знал, что другие игроки были сгенерированы компьютером, субъекты сообщили о своей злости и подавленности. Уму непостижимо, что «профессиональная» медицинская организация заявила, что обоснованная жалоба (на самом деле 2 обоснованные жалобы) является «оскорбительной» — и они фактически включили это в письменное письмо — отправленное заказным письмом. — но именно это и произошло. Из моего общения с медицинскими работниками в Мэриленде стало ясно, что они делали это намеренно — с предусмотрительностью и злонамеренностью. Это обоснованная жалоба. Я рассказал о своем опыте всем этим психологам и психиатрам: доктору Стейси Нил, доктору Джозефу Шварцу, доктору Дэвиду Му, доктору Рэймонду Де Пауло, доктору Филиппу Пересу, Джону (что-то — не могу вспомнить имя), доктору Вуйеку. Никто из них ничего не сказал — ни единого слова — вроде «Я понимаю, почему вы смотрите на вещи именно так» — или «интересно; Просто тишина — ничего. Ни единого слова – ничего – за сорок лет. Необъяснимый контраст между двумя графиками одного и того же периода времени. Ниже приведен график моей академической аналитики - синяя линия - просмотры профиля. Зеленая линия - просмотры документов. У меня было три катастрофических падения - до нуля за один день. Недавно эти графики появились на свет, что указывает на серьезную проблему - в тот же период времени один график показывает ровную линию - около нуля - в то время как другой показывает активную активность в просмотрах профиля и документов Эти графики расположены рядом, чтобы их можно было легко визуально сравнить. Они оба охватывают период с 6 июля по 21 июля, но они совершенно разные. Один из них показывает стабильную активность за тот же период времени, а другой график показывает активные просмотры и активность за тот же период времени. Это ненормально. Это продолжается примерно с 2018 года. Для Perspective, исследование взаимосвязи между духовностью и состраданием Социальное значение духовности: новые взгляды на сострадание. Отношения альтруизма Лора Р. Сэслоу и др. «Духовные люди» склонны быть и проявлять больше сострадания — таковы были результаты углубленных исследований взаимосвязи духовности и сострадания Saslow et all. Исследование также показало, что духовный опыт может быть ключевым фактор духовности. Итак, вопрос в том, являются ли люди, которые имеют духовно-психические переживания более сострадательны? Как Парк и Палутцян, а также Уоттс подчеркиваю – где-то от 1/3 до половины людей имеют духовно-психические переживания того или иного рода. Размышления и заметки: стр.208 Духовность особенно ассоциировалась с наличием духовной идентичности, наличием имели трансцендентные переживания и склонность к молитве… больше духовных участников были более склонны испытывать сострадание, даже с учетом положительного аффекта и религиозности, тогда как более религиозные участники таковыми не являлись. Духовность связана с эмоциональной основой религии, тогда как религиозность связана к формализованным ритуалам религии. Стр. 214 Результаты нашего исследования подтверждают идею о том, что духовность формирует просоциальные тенденции; более духовные люди были более сострадательными и более альтруистический…… мы установили связь между духовностью и высшим состраданием: как духовные, так и религиозные люди молятся или медитируют, но духовные люди более вероятно, что у них были трансцендентные переживания, в которых они чувствовали себя эмоционально связанные с божественным, и религиозные люди более склонны читать религиозные произведения святые книги и верить в более фундаменталистскую форму религии. Затем мы установили связь между духовностью и высшим состраданием

Conversation between an Irishman and God + New Approach-categorization; Change in human consciousness; When National Death Threatens

By Charles E Peck Jr • 15 Sep, 2024
Conversation between an Irishman and God – Anecdotal truth + New Approach-categorization; Change in human consciousness; When National Death Threatens An Irish Proverb: "May you be at the gates of heaven an hour before the devil knows you're dead!" Part I. For perspective a metaphor -a conversation with God Preamble: Entangled in Abstractions From extensive research & experience, it is apparent that spirituality got entangled in abstractions: the supernatural-unreal, powers, crystal ball vision, etc. If spirituality is about something it would be about "people." As J E Kennedy observes, “Very little research has been aimed at investigating the overall effects of paranormal experiences.” Spirituality without people is an absurdity!! Perspective - Dr Stephen Farra observed, “Good short paper- A lack of belief in "free will" routinely leads to a sense of meaninglessness. despair, and unethical personal behavior. Our paradigms are our way of addressing Reality, but they are Not Reality. As C Peck, Jr. suggests, we are getting lost in our own abstractions!” Spiritual people are people! - not lab rats or abstractions! One day I was out walking. It was a cloudy day when, all of a sudden, the clouds parted and God’s voice came down from the heavens. “Charlie, ahem! This world is a mess and the leaders right now are really screwed up! So, you need to get your butt-eth up, and girdeth up thy loins! You need to get out there and kicketh some butts! Then God loudly proclaimed “Whatever you do, ………. I want you to make sure you that whatever you do – you take out Academic Materialism and especially that ignorant norm & maladaptive stereotype “All Spirituality is unreal!” because - that is stupid as s**t!” I said to God, “Now God, I don’t want you to take this the wrong way, but I must tell you I already figured out long ago that Academic Materialism is stupid as s**t. I took a few minutes thinking - particularly about God’s proclamation “You need to get out there and kicketh some butts!” After what seemed an eternity of consideration, I responded to God. I said, "Well……...God….. You know, I have been meaning to talk to you about that very issue. As you know... I have been trying for years. Unfortunately, I have to admit that - believe it or not - things are just NOT working out the way you might think! So “kicking some butt!” may not work out all that well, you know! So, God, How about this? - “Rah rah Rhee, Rah rah, Rass…Kick them in the other knee! Works every time you know!” I confess that it is likely that God’s strategies are a bit more sophisticated in all honesty Part II. Major Methodology Flaw: The Academic Maladaptive Stereotype that “All Spirituality is unreal” I have a critique specifically explaining and documenting a major Methodology problem - endorsed by 4 prominent psychologists including world famous medical researcher Dr. Harold Koenig. The U.S. Department of Justice recognizes the validity of the question in accepting my complaints I filed with them – though they haven’t done anything. On top of that I have well over 10,000 views and zero criticisms on academia.edu and FB (before I stopped posting on FB) - so it has been peer reviewed and should be accepted as established fact. Of course though all that is true I can’t get a response from any American ‘Academies of Science” – major methodology problems apparently are not important enough to merit a response. Death is a figment of your imagination: The Maladaptive Stereotype that "All Spirituality is unreal!" 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 is a fallacy – specifically the Definist Fallacy. “Definist fallacy – defining a term used in an argument in a biased manner (e.g., using "loaded terms"). The person making the argument expects that the listener will accept the provided definition, making the argument difficult to refute. (Wikipedia)” A version of the materialist fallacy that I encounter fairly often is that one need to “Prove God” before one can have valid spiritual beliefs. When I first encountered that argument (and it si not uncommon), I was like – “Prove God???..... Are you crazy?” As St Gregory of Nyssa, St Augustine, and Dionysius all agree - God is beyond comprehension. St Gregory of Nyssa observed: “We know in part and we prophesy in part’ [1 Cor 13.9]; “If any man thinks he knows anything, he has not yet known as he ought to know” [1 Cor 8.2]; (p. 204) Death is a figment of your imagination – a narrative explanation-illustration of the Materialist Fallacy Not long ago, in General Santos, Philippines, I happened to be talking to a Filipina college graduate at a street restaurant. I explained to her the materialist argument as explained by Miller & Thompson in their NIH article – that spirituality is unreal and nonexistent because you can’t measure it - according to the materialist logic. I was a bit surprised when she emphatically agreed with the argument that spirituality is unreal and nonexistent because you can’t measure it. I did ask her to consider - just for a moment - the concept of “death.” Death, of course is far beyond measurement or quantification – unless you are like Heracles and can cross the Greek Mythological river of death, Styx, separating earth from the underworld like Heracles and return unscathed! I went on to add, "So then, following the logic of the materialist argument that would mean that “Death is Superstitious nonsense, and nonexistent!" She, paused for a moment, then she did concede that a fallacy had indeed skewed her thinking – which was a huge major success for me. Bargh observes that most people just really never ever want to believe that any unconscious factors could influence their thinking - without their knowledge - Not a thought they would like to entertain though it happens in real life all the time. That, in my experience – would be especially true of academics Most appear ready to fight to the death rather than admit any errors or flawed judgment. For the record, I personally believe it is presumptuous to talk about God. I stick to spirituality and the fundamentals of psychology-spirituality. I find conversations about religion can be difficult because of the powerful emotions connected the ingroup-outgroup ‘syndrome’. For the record, I personally view the “maladaptive stereotype – Definist Fallacy” as an “assault” and threat to my well-being – as defined by the Cornell legal school Part III. Setting the Stage: The answer to the spirituality question is people! As Abraham Heschel (theologian) observed: “Life is partnership of God and man!” That is a factual scientific truth as well. “PEOPLE” are the only real-world context-evidence of spirituality – not to mention relevance. A lot of abstractions - on close examination – though pretty like baubles and entertaining – have no true relevance for people in the world. 1. As the immortal Philosopher Immanuel Kant observes: “If a concept lacks reference to any object of possible experience, Kant argues, it "has no meaning and is completely lacking in content" (CR, A 239/B 298). (P.15 Kant’s Theory Of Symbolism John D. Glenn, Jr.) 2. Muzafer Sherif, a father of social psychology, also argues that without “real world context – evidence” a concept has no scientific merit. He states, “A psychological construct—if it is to prove valid and adequate—must be as valid and adequate in handling the stuff of ordinary human affairs as in handling the controlled variables of the laboratory experiment. 3. I should venture to assert that the most pervasive fallacy of philosophic thinking goes back to neglect of context … neglect of context is the greatest single disaster which philosophic thinking can incur.” ― Iain McGilchrist, The Master and His Emissary: The Divided Brain and the Making of the Western World A Major Flaw in Materialist Methods: a srious materialst deviation from scientific method and principles (besides abandoning deductive reason) Basic Scientific Method from Aristotle 1. Gather the Facts 2. Categorize the Data 3. Analyze the Information 4. Draw Conclusions Part IV. New Categorization Approach-Paradigm - by Pragmatic-Creative Types of Spirituality (W. James)- Counterpoint to "All spirituality is unreal!" 1. Spirituality of Compassion: Saslow (et al) "Spirituality was especially associated with having a spiritual identity, having had transcendent experiences, and tending to pray……. more spiritual participants were more likely to tend to feel compassion …. we established the link between spirituality and higher compassion…” Similarly, Dr. P. Wong emphasizes Viktor Frankl’s principle: “that human beings have a spiritual core with an innate need for meaning. In other words, the innermost core of the “self” is spiritual…. " + Sprecher and Fehr study showed a correlation between spirituality and compassion 2. Musical Spirituality & Social Self: "Music is a fundamental part of our evolution – and functional because it facilitates “human contact” and our “social self” “ (p.1, Ian Cross) 3. Spiritual Healing in Grieving: Easterling, et al: “... individuals do seem to cope better if they can "actualize" their spiritual experiences in times of crisis. + J Parker's study 4. Filipino Kapwa-loob pro-social spirituality: “Kapwa is a recognition of a shared identity, an inner self, shared with others (i.e. Reynaldo Ileto, Jeremiah Reyes, Mercado, etc.) – pragmatic belongingness & social consciousness 5. Children’s Spirituality “anomalous experiences can catalyze self- healing for children and young people.” Donna Thomas +D. Scott 6. Artistic Spirituality: 20 percent of Americans turn to “media, arts and culture” as their primary means of spiritual experience and expression...." 7. Poetry & Prophecy: "The prophet is a poet. What poets know as poetic inspiration; the prophets call divine revelation" - Heschel 8. Spiritual beliefs in animal spirits as "Human relationships with the natural world" Erica Hill – a pragmatic social consciousness for hunter gatherers 9. Dr. Ingela Visuri: Spirituality and "The Case of High functioning Autism" - "unexplainable sensory experiences" 10. Relational Spirituality: Creative Transcendence in Dream Weaving of T'boli-Bla’an T’nalak – Dreams as a source of divine inspiration and diving grace. “T’nalak is a traditional hand-woven cloth indigenous to the T’boli people from the Cotabato region. It is woven in order to celebrate and pay tribute to major life events such as birth, life, marriage, or death within the community.” The T'boli Dream Weaver Be Lang Dulay, created over 100 different T’nalak designs. Even a quick glance at photos of T’nalak festivals clearly reveals that t’nalak is not about clothing at all – but about community and spiritual identity. “The T’nalak reflects core themes that can be used to understand Filipino American studies, including bayanihan and damay, which are examples of strong community partnership as participant or recipient.” “Bayanihan is a Filipino word derived from the word bayan meaning town, nation, or community in general. "Bayanihan" literally means, "being a bayan," and is thus used to refer to a spirit of communal unity and cooperation.” (MIT) 11. “Social and Moral Order” In The Elementary Forms of the Religious Life, first published in 1912, Emile Durkheim, a founding father of sociology, stated that "A religion is a unified system of beliefs and practices relative to sacred things, i.e., things set apart and forbidden—beliefs and practices which unite in one single moral community called a Church, all those who adhere to them” . (The Elementary Forms of the Religious Life) Durkheim argued that religion was the most fundamental social institution of humankind, and further, that religion gave birth to social-religious beliefs that later became integrated into the social structure. Durkheim felt that social interaction was the pivotal factor of forming society and that religious beliefs are a major influence on social interactions - and thus essential to the formation of 'society.' The fact that religions have consistently advocated ideals such as compassion, justice, righteousness, as well as truth, would seem to lend strong support to Durkheim's arguments. That is, the synergies between social factors and religious influences, which emerged simultaneously in primitive societies, produced a collective consciousness - a social-religious community as it were. Emile Durkheim's concept of the collective consciousness predated Jung's concept of a collective unconscious by several decades, and Durkheim forcefully argued that it was an essential characteristic of society, without which society could not properly function. Durkheim argued that the norms, beliefs, and values of the group - and of society - effectively formed a collective consciousness - a system mutually agreed to values which would seem to have a minimal autonomous functioning - which then produced the "social integration" that is a prerequisite of any social integrity. Ramon Reyes mirrors Durkheim’s views when he points out that precolonial religions in the Philippines were a “social and moral order”: “In sum, one social and moral order encompasses the living, the dead, the deities and the spirits, and the total environment.” (Religious Experience in the Philippines: From Mythos Through Logos to Kairos RAMON C. REYES) Social Consciousness is supported by modern research. John Bargh states unequivocally that “The idea that social perception is a largely automated psychological phenomenon is now widely accepted.” Our identities are multifaceted – mother, musician, teacher, yoga enthusiast, NASCAR fan. In each of these [identities] there is stored implicit and ingrained knowledge about appropriate values and behaviors, likes and dislikes, ways of being.” THAT is a succinct description of social consciousness Part V. Comparison to a “categorization” from Park and Paloutzian chapter "Mystical, Spiritual, and Religious Experiences - A synopsis is a short list of APA “anomalous experiences" – "hallucinations, near death, past life, mystical, and paranormal experiences!" I could find nothing about “people” who have experiences. Dr Visuri: There is a difference between analyzing experiences and researching people. Dr S Neal (JHU): 'Psychiatrists have no training in people who have spiritual experiences.' Part VI. When National Death Threatens + Standing My Ground: Reasonable belief 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) “An increasingly mechanistic, fragmented, decontextualised world,… has come about, reflecting, I believe, the unopposed action of a dysfunctional left hemisphere.” — Iain McGilchrist When National Death Threatens: 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. “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. Human Consciousness has changed 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 top 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. The Holy Spirit Synopsis of 40 years of spiritual experiences (limited number) 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. As Jean MacPhail, author, neuropathology graduate, and nun, observed, I am unique in that I have documented spiritual-psychic precognitive experiences correlated with events outside myself - with Reasonable Interpretations. In 40 years, I have probably had over 30 spiritual psychic experiences with over ten documented experiences. My personal, once in a lifetime, notarized, very detailed, and profoundly spiritual precognitive warning to the FBI happened back in 1981. The details included group, money, woman, fabricating bombs, New York, “22 were assembled,” death, identification of Weathermen manifesto! So, as Jean observed, I am unique and that enables me to stand my ground and demonstrate to objective psychologists - which seem few and far between - that in light of the well-proven and universally accepted "categorization" process as well as William James first law of spirituality that spiritual experiences create a sense of reality that my beliefs are reasonable. And I will stand my ground. Besides documented experiences there are likely 5 or 6 federal agents I could subpoena - beginning with FBI agetn Michelle McElwee. I should note that - for the record - I do feel that talking about God is rather presumptuous - especially in light of the fact that St Augustine, St Gregory of Nyssa, and many other spiritual leaders from all religions say that the Absolute Truth [God] is beyond comprehension. However, at times I feel it helps when talking about ultimate goals or purposes. So, I would tell my current situation with this “anecdote.”

"El conocimiento adecuado refleja las realidades del mundo real". Kenneth Gergen contra el mapa materialista: "Toda espiritualidad es irreal".

By Charles E Peck Jr • 07 Sep, 2024
“Están cavando en el lugar equivocado” - La sala de mapas de Gergen y el bastón de Ra El Bastón de Ra en la película "Indiana Jones en la última cruzada y el Arca de Dios" constituye una metáfora adecuada para la metodología materialista que busca la verdad en el lugar equivocado. No encontrarás la “verdad” en un laboratorio, lo creas o no. "El tocado se colocó sobre el Bastón de Ra y se usó en la Sala de Mapas de Tanis para revelar la ubicación del Pozo de las Almas, el lugar de descanso del Arca. El Bastón de Ra real, en sí mismo un simple mango de madera, aparentemente se perdió hace mucho tiempo. Sin embargo, el tocado contenía instrucciones sobre cómo hacer un bastón nuevo. Las instrucciones escritas en el tocado indicaban que el bastón debía tener "seis kadams de alto". Sin embargo, el anverso del tocado contenía instrucciones específicas; que el constructor debía restar un kadam por respeto al Dios hebreo. El tocado estuvo momentáneamente en posesión del agente nazi de la Gestapo Toht, durante una pelea en el bar de Ravenwood. Sin embargo, el tocado se había calentado extraordinariamente al caer en la chimenea, y el medallón dejó una cicatriz en la mano de Toht, dejando la huella de las marcas en su palma que permitieron al arqueólogo francés René Belloq crear su propio tocado para que los nazis localizaran el Arca. Sin embargo, Toht no se dio cuenta de que el tocado correcto estaba grabado en ambos lados. Como resultado, el tocado falso de Belloq hizo que los nazis construyeran un bastón demasiado grande, lo que llevó a Indiana y Sallah a descubrir que "están cavando en el lugar equivocado". Bastón de Indiana Jones de Ra Añadido por MJLogan95 Publicado en Tocado del Bastón de RaTanisMap Room.webp Preámbulo: El Parlamento observa que la “espiritualidad” es un “campo de estudio emergente”, en el que a menudo es necesario recurrir a “encuestas” para investigar la religiosidad y la espiritualidad. La introducción del artículo “ Conceptualizing spirituality for medical research and health service provision” (Conceptualizar la espiritualidad para la investigación médica y la prestación de servicios de salud) de Michael B King y Harold G Koenig comienza diciendo: “La necesidad de tener en cuenta la espiritualidad en la investigación y la prestación de servicios de salud está adquiriendo cada vez mayor importancia. Sin embargo, el campo se ha visto obstaculizado durante mucho tiempo por una falta de claridad conceptual sobre la naturaleza de la espiritualidad en sí. No estamos de acuerdo con la afirmación escéptica de que es imposible conceptualizar la espiritualidad dentro de un paradigma científico”. La sala de mapas de Gergen: métodos, categorización, cuantificación y pragmatismo de W. James "¡El conocimiento adecuado refleja las realidades del mundo real!" - K Gergen ¿Por qué son importantes los fundamentos? Todos los “grandes” coinciden en que, como afirmó el poeta y teólogo irlandés, “la forma en que miras las cosas es la fuerza más poderosa que moldea tu vida”. Por supuesto, el “pensamiento” y las visiones del mundo dependen y se apoyan en las “suposiciones” que uno tiene sobre el mundo, aunque rara vez se las tiene en cuenta. Iain McGilChrist dice lo mismo que Gergen, ¡excepto que utiliza el término “modelo”! Iain McGilChrist “Entender algo, ya sea que seamos conscientes de ello o no, depende de la elección de un modelo”. El neurocientífico Ramachandran también observa que los “modelos” son fundamentales en los procesos de pensamiento. Donella H. Meadows, científica ambientalista, educadora y escritora estadounidense, tuvo esta interesante idea: “Recuerde, siempre, que todo lo que usted sabe, y todo lo que todos saben, es solo un modelo. Ponga su modelo a disposición de todos. Invite a otros a cuestionar sus suposiciones y a agregar las suyas propias”. Por lo tanto, un “modelo” de la conciencia humana y del mundo real sin un “mapa” adecuado de la conciencia social y la espiritualidad es un modelo distorsionado y poco saludable. Cuando uno investiga en las ciencias sociales, los modelos o mapas que existen para la espiritualidad y la religión tienen algunas deficiencias graves que podrían desorientar fácilmente a muchas personas. En este momento no existe un mapa adecuado de la conciencia social ni una categorización adecuada: un mapa de “tipos de espiritualidad”. "Están cavando en el lugar equivocado". Metáfora del “bastón de Ra” de Indiana Jones en “Los cazadores del arca perdida”, que compara el bastón de Ra de Indiana Jones de los nazis por ser demasiado alto con la fijación de la metodología materialista con la cuantificación. Punto de información: “Nueva categorización de la espiritualidad” en el apéndice La necesidad humana de dar sentido al mundo e imponerle “orden” es la base de todas las teorías psicológicas y de las ciencias sociales. Todas las teorías, de una manera u otra, postulan procesos innatos que imponen orden en lo que de otro modo sería un caos. Sin procesos que pongan las cosas en orden y asignen significado a la información, las personas serían como el “bebé de William James” que ve el mundo “como una gran confusión floreciente y zumbante”. Kenneth Gergen sostiene que “en el sentido darwiniano, la capacidad de conceptualizar tiene valor de supervivencia. Para ser más específicos, los conceptos son herramientas valiosas para la resolución de problemas” (p. 23). Los psicólogos sociales Hogg y Abram observan que la categorización es “fundamental para el funcionamiento adaptativo del organismo humano, ya que sirve para estructurar la variabilidad potencialmente infinita de estímulos en un número más manejable de categorías distintas…” (p.19 soc id). Incluso entre las tribus “primitivas” y prehistóricas, la “categorización” era vital para la supervivencia. Los antropólogos Handy y Pukui señalaron que la utilización de su ecología por parte de los hawaianos era “casi completa”. La tribu Hanunoo de Filipinas tiene más de dos mil palabras para diferentes plantas e identifica 461 tipos de animales. De los pigmeos de Filipinas, un biólogo comentó que su conocimiento de las plantas y los animales era “inagotable”. La tribu nativa americana Tewa de Nuevo México tenía nombres para cada variedad de pino conífero, aunque un blanco común probablemente no vería ninguna diferencia. No puedo dejar de destacar el hecho de que esto encaja perfectamente con el modelo de Mannheim: la realidad política y económica moldea y determina las creencias sociales y espirituales. Como señala la académica Erica Hill, las creencias prehistóricas de los cazadores-recolectores del Ártico se referían a las “relaciones humanas con el mundo natural”, otra ilustración del modelo de Mannheim. El materialismo es una filosofía relativamente reciente que surgió aproximadamente en el siglo XVI como secularismo. El filósofo francés René Guénon sostiene que el materialismo comenzó con Descartes. El mundo de la ciencia y la filosofía ha cambiado drásticamente desde entonces. Un logro por excelencia de la Era de la Razón fue la Declaración de Independencia de los Estados Unidos de 1776: “Sostenemos como evidentes estas verdades: que todos los hombres son creados iguales; que son dotados por su Creador de ciertos derechos inalienables; que entre ellos están la vida, la libertad y la búsqueda de la felicidad”. Se trata de ideales, muy alejados de la fijación molecular materialista y de la “rígida adhesión” a la metodología de cuantificación, más propios de la física o la química que del “conocimiento social”, un aspecto de la realidad enfatizado por Kenneth Gergen y Christian Maimone. Como señaló Claudia Nielsen, el psiquiatra McGilChrist observa que “el alcance de la investigación y la comprensión de la doctrina materialista, con su rígida adhesión al principio realmente arbitrario de cuantificación y su énfasis excesivo en las características fisiológicas, está severamente restringido y limitado en los análisis que se pueden realizar”. La mitad de la conciencia humana no es cuantificable: la esperanza, el arte, los sueños, la música, la poesía, el amor verdadero, el asombro, la libertad, los ideales, la justicia, por no mencionar la muerte. Me gustaría cuestionar brevemente que sea alucinante cómo una metodología –descrita por McGilChrist como una “rígida adhesión a la cuantificación”– que es apropiada para la física o la química se haya aplicado a la conciencia humana. Tanto Kenneth Gergen como el autor destacan la importancia y la relevancia del conocimiento social frente a la física, que, por supuesto, como enfatiza un académico, no tiene conciencia. El materialismo, que es la antítesis de la espiritualidad, con su “rígida adhesión a la cuantificación”, contrasta notablemente con los filósofos Nietzsche (la verdad es a menudo un reflejo de las convenciones sociales), el filósofo español Gasset (las circunstancias son influencias importantes), Mannheim (las ciencias sociales como ideología), así como Kierkegaard, Voltaire y Rousseau. La fijación se ha vuelto tan fija que los métodos de práctica científica estándar, como la “categorización” (que ha sido un principio desde Aristóteles), han sido abandonados y anulados; como resultado, no existe un mapa adecuado de la espiritualidad y la conciencia social (debido a que la metodología materialista ha creado un sesgo en el investigador). Jeremiah Lasquety-Reyes, autor y experto ampliamente citado en ética filipina, me respondió por correo electrónico: “Hola Charles, estoy completamente de acuerdo contigo en que esta adhesión extrema al materialismo es demasiado restrictiva y limitante, y francamente no logra captar muchos aspectos más ricos de la experiencia humana y la psicología. Empobrece aún más el campo de la psicología. Yo mismo estoy buscando un marco que me ayude a enfrentarlo. En parte, creo que se necesita una metafísica alternativa, una que respete la realidad y el significado de cosas como el amor, las relaciones y la realidad profunda de otras personas como personas y no solo como un compuesto de átomos, sustancias químicas y neuronas en funcionamiento. ¡Me alegra que estemos en la misma página!” [Debo mencionar brevemente que esta cita de Jeremiah Reyes recibió 418 visitas en un sitio] Comentario y reflexiones Mi argumento es que el “pragmatismo” es una metodología potencial necesaria para complementar la naturaleza “arbitraria” inherente a la metodología materialista. En 1870, William James y Charles Sanders Pierce fundaron la escuela del pragmatismo estadounidense (Hookway, 2008). El pragmatismo se basa en la idea de que los temas filosóficos, como el conocimiento, el lenguaje, el significado, la creencia y la ciencia, se entienden mejor en términos de su uso práctico. En el caso del análisis de Erica Hill de las creencias en los espíritus animales en las sociedades prehistóricas de cazadores-recolectores del Ártico como rituales sociales y creencias orientadas a las “relaciones humanas con el mundo natural”, lo que sería de uso muy práctico para los cazadores-recolectores. El estereotipo materialista desadaptativo de que “¡Toda espiritualidad es irreal!” Los psicólogos William R. Miller y Carl E. Thoresen, en su artículo “Espiritualidad, religión y salud: un campo emergente de investigación”, afirman: “Una base filosófica de 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”. La parte central de ese argumento es una falacia, en concreto la “falacia definista”, porque utiliza términos “cargados” que impiden cualquier diálogo o comunicación real. "El conocimiento adecuado refleja las realidades del mundo real". K. Gergen En las ciencias sociales, un mapa sin una teoría conceptual adecuada de la espiritualidad es un modelo poco saludable. “La forma más sencilla de no cometer ninguna versión de esta falacia [definicionista] es definir los términos de manera creíble. Se debe evitar el uso de definiciones cargadas de emoción o idiosincrásicas”. Un buen ejemplo de una falacia definicionista sería el uso de la afirmación de que los argumentos del oponente son “teorías disparatadas”, lo que no deja lugar a una discusión inteligente. (Christian Cotton https://onlinelibrary.wiley.com/doi/abs/10.1002/9781119165811.ch55) Una versión demasiado “popular” de la falacia materialista definitoria con la que me encuentro muy a menudo es que uno necesita “probar a Dios” antes de poder tener creencias espirituales o religiosas válidas. Cuando me encontré por primera vez con ese argumento (y no es tan poco común, en mi experiencia), pensé: “¿Probar a Dios? ¿Estás loco?”. Un gran número de líderes cristianos observan que Dios está más allá de las palabras y de la comprensión, como San Gregorio de Nisa, San Agustín y “No es verdad si la premisa mayor no es verdadera” – Juez Rehnquist (p.765 Falacias lógicas y la Corte Suprema…) ¡La muerte es producto de tu imaginación! Explicación narrativa: No hace mucho tiempo, estuve hablando con una graduada universitaria filipina en un restaurante callejero en General Santos, Filipinas. Le expliqué el argumento materialista que Miller y Thompson explican 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 la medición. Luego añadí que si se sigue la lógica y el razonamiento detrás del argumento materialista, entonces “la muerte sería un producto de su imaginación y una tontería supersticiosa”. Ella 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 las personas simplemente no quieren creer que ningún factor inconsciente pueda influir en su pensamiento, sin su conocimiento. Crítica revisada por pares del materialismo 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 academia.edu, LinkedIn y los grupos científicos de FB (antes de que dejara de publicar en FB) está revisada por pares, y algo más). 1. El Dr. Paul Wong, profesor emérito de la Universidad de Trent, editó dos grandes volúmenes de La búsqueda humana del sentido 2. El Dr. Harold Koenig, médico psiquiatra, autor e investigador muy conocido y con muchas publicaciones, afirmó lo siguiente sobre este artículo: "Charlie, para mí tiene mucho sentido, 3. Dr. Stephen Farra: Emérito de la Universidad Internacional de Columbia. "La falacia definista (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 de la falacia definista materialista – estereotipo desadaptativo, el Dr. Stephen Farra escribió: “Charles, estoy totalmente de acuerdo en que la falacia definista (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 sofocante, que conduce a un nihilismo mental y emocional y al tipo de corrupción moral que experimentó en Auschwitz y Dachau…” (El Papa Francisco hizo una declaración paralela sobre el conocido factor “reduccionista” en la metodología materialista). Veneno espiritual: loros cósmicos gigantes: comentarios académicos ignorantes y enfermos El cerebro humano es un órgano complejo que posee el maravilloso poder de permitir al hombre encontrar razones para seguir creyendo lo que quiera creer. Voltaire Hace tiempo, cuando publiqué en grupos de FB, comencé a documentar sus respuestas. Estos son algunos de los comentarios que escuché en los grupos de “ciencia” de Facebook: “enfermedad mental”, “Papá Noel”, “hadas”, etc. En una ocasión, consulté y pregunté a un miembro de un grupo de psicología de Facebook que se refería a la espiritualidad como “Papá Noel”; después de hacerle preguntas, quedó claro que ni siquiera había leído el ensayo y que me estaba criticando simplemente porque era un ignorante. En otro grupo de Facebook sobre psicología evolutiva, un par de imbéciles que me estaban haciendo pasar un mal rato admitieron que me estaban troleando. Todos ellos son graduados universitarios y, por las investigaciones que he realizado, sé que los estudiantes universitarios no tienen educación ni formación en espiritualidad, que es precisamente el problema. Loros cósmicos gigantes El comentario más desagradable fue el de un neurocientífico que dijo en mi artículo, que era bastante genérico sobre la espiritualidad, en el que ni siquiera mencioné las experiencias psíquicas espirituales: “Por favor, dejen las tonterías religiosas para los canales religiosos, esto es ciencia y la ciencia, por su propia naturaleza, solo se ocupa de lo material, de lo que se puede observar y medir. No sirve de nada práctico formular hipótesis sobre si los loros cósmicos gigantes que viajan desde dimensiones superiores son responsables de algo, porque a menos que uno vuele hacia nuestro campo de visión, no hay forma de probarlo”. Otros dos neurocientíficos publicaron comentarios similares en ese artículo. La intolerancia inflexible del pensamiento materialista 1. He aquí una excelente ilustración de la nueva supremacía de la cuantificación materialista en las ciencias sociales (que contrasta con los puntos de vista de Nietzsche, Mannheim, Gasset, Voltaire y Rousseau). Esther, administradora de un grupo de Facebook sobre "neurociencia", me envió un mensaje en el que decía: "Hay teóricos de hace años que no eran tan científicos como los teóricos más modernos. Esto se debe a que seguimos el método científico y, por lo tanto, nuestras teorías surgen de la deducción científica a través del método empírico. Nuestras prácticas actuales no se basan simplemente en observaciones simples o rumores. Las prácticas y los enfoques no son filosofías sino teorías y leyes científicamente repetibles (no solo corazonadas e hipótesis). En cuanto a la noción de que la espiritualidad es un "disparate", 2. ¿Deberían los científicos revisar la investigación médica sobre la espiritualidad antes de emitir un juicio? Publiqué ese título de ensayo en varios grupos de filosofía y ciencia enumerando varios metanálisis del Dr. Harold Koenig con un resumen sucinto de Kenneth Pargament. En una sección titulada Evaluación de los caminos espirituales, Kenneth Pargament pregunta: ¿Qué tan bien funciona? Literalmente, cientos de estudios de investigación han abordado esta cuestión. La gran mayoría de las investigaciones sobre la eficacia de los caminos espirituales se han centrado en sus efectos psicológicos, sociales y físicos. En quizás la revisión más completa de esta literatura, Harold Koenig, Michael McCullough y David Larson (2001) concluyeron que, en la mayoría de los estudios, las mediciones de creencias, prácticas, relaciones y experiencias religiosas y espirituales están correlacionadas con: Bienestar, felicidad y satisfacción vital Esperanza y optimismo Propósito y significado en la vida Mayor autoestima Mayor apoyo social y menos soledad Tasas más bajas de depresión Tasas más bajas de suicidio Menos ansiedad Menos psicosis Tasas más bajas de consumo de alcohol y drogas Menos delincuencia y actividad criminal Mayor estabilidad y satisfacción conyugal (p.90 Kenneth Pargament, Psicoterapia espiritualmente integrada: comprensión y abordaje de lo sagrado, Nueva York, Guilford Press, 2007) Me quedé estupefacto cuando un gran número de miembros afirmó que “¡No!” – no creían que tuvieran que leer ninguna investigación antes de emitir un juicio – literalmente. Esto se debe a que un gran número de graduados universitarios creen seriamente y totalmente que cualquier espiritualidad es irreal – y una tontería supersticiosa – porque eso es lo que les enseñan. Más tarde traté de entablar conversación con un graduado universitario en un bar. El muy tonto me dijo que la investigación médica tenía que ser una investigación “especial”. 3. Un estereotipo desadaptativo generalizado: cuando los junguianos no son junguianos. ¿El autismo es una cuestión de opinión? En esta situación, lo que ocurrió fue que escribí un ensayo sobre la “espiritualidad de la compasión” y mi entonces analista junguiano Cook-Deegan respondió que “¡Toda espiritualidad es una cuestión de opinión!”, lo cual es simplemente una variación de la falacia “Toda espiritualidad es irreal”, ya que etiquetar la compasión como una “cuestión de opinión” la coloca en la categoría de no científica. Esto se convirtió en un punto de ruptura con mi familia. Sentí que esto estaba tan mal que envié un correo electrónico a mi familia, quienes, para mi sorpresa, coincidieron en que la compasión no es real y que es una “cuestión de opinión”. En aquel momento, percibí la afirmación de que “la compasión es una cuestión de opinión” como un hecho que ponía en peligro mi vida, especialmente porque mostraba prejuicios muy, muy profundos y una ignorancia terrible. Piénsenlo: si algo tan real, creativo y fructífero como la “compasión” no es real y “correcto”, entonces el “espíritu” y la espiritualidad no existen en absoluto. Mi sobrina es doctora en biología y debería haberlo sabido mejor. El analista junguiano también debería haberlo sabido. Jung advirtió que la evitación extrema de la espiritualidad podría llevar literalmente a la extinción de la especie (supongo que estaba demasiado ocupado tratando de averiguar cómo funciona el factor “sombra” junguiano en el racismo). Ningún miembro de mi familia (niños, hermanos o madre) indicó en absoluto el valor y los beneficios de la compasión. En Facebook, en una discusión sobre espiritualidad, dos graduados universitarios me dijeron que la compasión no podía estar relacionada con la espiritualidad en absoluto y que tenía que haber otra explicación. Lamentablemente, las universidades estadounidenses enseñan valores materialistas, que no se basan en falacias, sino en hechos. Desde entonces, he investigado y aquí hay dos estudios que indican claramente que la compasión es algo muy real y está relacionada con la espiritualidad, no es “una cuestión de opinión”. La compasión no es una cuestión de opinión 1. El significado social de la espiritualidad: establecimos el vínculo entre la espiritualidad y una mayor compasión (Saslow et al.). La espiritualidad se asoció especialmente con tener una identidad espiritual, haber tenido experiencias trascendentes y tender a orar... los participantes más espirituales tenían más probabilidades de tender a sentir compasión (p. 208)... haber tenido experiencias trascendentes..., y los individuos religiosos tienen más probabilidades de leer libros sagrados religiosos y creer en una forma más fundamentalista de religión (p. 214). 2. Amor compasivo hacia los demás y hacia la humanidad - Sprecher y Fehr: “Aquellos que eran más religiosos o espirituales experimentaron un amor más compasivo que aquellos que eran menos religiosos o espirituales. Mi testimonio sería que después de los últimos cinco o seis años, para mí está absolutamente claro que la psicología y la psiquiatría son una amenaza para mi bienestar, así como para la sociedad en general. El lado oscuro de la psicología y la psiquiatría ¡Es evidente que el individuo que persigue a un hombre, a su hermano, porque no es de la misma opinión, es un monstruo! Voltaire Lamentablemente, he estado haciendo un recorrido panorámico por el lado oscuro de la psicología y la psiquiatría y estoy de acuerdo con el Dr. Farra en que el sesgo materialista en las ciencias sociales está introduciendo una “oscuridad” en la sociedad humana de una manera muy insalubre y destructiva. Las pautas de la Clínica Mayo, así como las pautas propuestas por Kenneth Pargament, ni siquiera merecen el estatus de decoración superflua; son más bien una broma de mal gusto. Intercambios con médicos y psiquiatras de Kaiser Permanente Porque -como han visto, creo -y con razón- que la falacia definitoria induce a un "pensamiento erróneo" generalizado, en la terminología del juez Rehnquist en el artículo de 104 páginas sobre sus fallos en la Corte Suprema de los Estados Unidos. Envié a mis médicos mi crítica, que fue respaldada por cuatro psicólogos destacados. Ellos simplemente la ignoraron. Por lo tanto, presenté cinco quejas internas ante Kaiser Permanente, indicando lo ofensiva que me parece su aceptación, que condona y aprueba un estereotipo enfermizo, destructivo y maladaptativo. La directora senior Evans de los Servicios para miembros de Kaiser Permanente me envió una carta escrita -por correo certificado nada menos- indicando que perdí mi derecho a los servicios de KP por conducta abusiva. A continuación se muestra el mensaje abusivo más importante que envié de la directora Evans. Esta es una cita del mensaje mío que, según ella, era abusivo: “8 de diciembre de 2022 “Sentí que la aceptación de la falacia definitoria y su negativa a reconocer mis derechos y creencias eran extremadamente ofensivas”. Incluso presenté una queja ante el Departamento de Justicia [que les envié pero aparentemente nunca leyeron] que fue aceptada. Mi posición cuenta con el respaldo del Dr. Koenig, el Dr. Wong, el Dr. Farra y Stefan Schindler”. Nunca he hecho más que una oración a Dios, muy breve: «Señor, haz que mis enemigos sean ridículos». Y Dios me lo concedió. - Voltaire Entonces, una pregunta válida, lo cual es muy evidente ya que de hecho tengo una crítica publicada y revisada por pares de la psicología de la religión, respaldada por cuatro psicólogos prominentes que se centraron en la falacia definista (estereotipo desadaptativo) que fue vilipendiada y degradada con completo y absoluto desprecio por un "profesional". Estas son las pautas de la Clínica Mayo: “Los estudios han demostrado que abordar las necesidades espirituales del paciente puede mejorar la recuperación de la enfermedad. Discernir, reconocer y apoyar las necesidades espirituales de los pacientes se puede hacer de una manera sencilla y no controvertida. Además, los médicos clínicos tienen a su disposición muchas fuentes de atención espiritual (por ejemplo, capellanes) para abordar las necesidades espirituales de los pacientes. Mayo Clin Proc. 2001; 76:1225-1235 Decir que se trata de una “decoración superflua” sería demasiado amable; sería mucho más preciso decir que se trata de una “broma enfermiza y retorcida”. Creo que, después de los últimos cinco años, los psicólogos y psiquiatras (estadounidenses) con los que me he encontrado personalmente podrían fácilmente ser descritos como “intolerantes, ignorantes, enfermos y de mente cerrada que no saben nada”. El problema es que la actitud de Evans es omnipresente en la academia y la psiquiatría estadounidenses y, como mi madre, muchos creen realmente que los científicos pueden decir y hacer lo que quieran en lo que respecta a la espiritualidad, porque a los científicos se les permite tener opiniones debido a la falacia definista que crea el estereotipo maladaptativo de que "toda espiritualidad es irreal". Con previsión y malicia ¿Qué aprendí de esto? Para mí está clarísimo que un segmento significativo de la institución académica está saboteando deliberada e intencionalmente la espiritualidad y las creencias espirituales. Departamento de Justicia de Estados Unidos Básicamente, Kaiser Permanente me dijo que me fuera a la mierda. Así que presenté denuncias ante el Departamento de Justicia de Estados Unidos. El Departamento de Justicia de Estados Unidos aceptó mis denuncias presentadas en 2021. Sorprendentemente, el Departamento de Justicia de los Estados Unidos aceptó mi denuncia n.° 83404-WLP, 83404; 95500, 91650, 91569, 90778. En mis denuncias se explicaba detalladamente cómo la falacia definitoria causa graves malentendidos y, en ocasiones, prejuicios, malentendidos e ignorancia absoluta. La denuncia se presentó contra Kaiser Permanente, que básicamente me había dicho que tomara mis creencias y me fuera a la mierda. Esto contrasta con las pautas médicas, como las de la Clínica Mayo, que dicen que la espiritualidad puede ayudar a la curación y que las creencias espirituales deben respetarse. En retrospectiva, parece probable que el Departamento de Justicia haya aceptado mis quejas porque mi crítica del materialismo cuenta con el respaldo de cuatro psicólogos destacados, en particular el mundialmente conocido investigador médico Dr. Harold Koenig de Duke. Eso fue en 2021, por lo que parece probable que no se haga nada. El FBI McElwee mencionó que no hay muchas leyes o legislaciones sobre la espiritualidad. Dicho esto, el Departamento de Justicia no aceptaría quejas a menos que hubiera una pregunta válida. Cuestión de orden: Como afirma Jean MacPhail, autora y académica, mis experiencias psíquicas espirituales son únicas, en parte porque están correlacionadas con eventos políticos externos, en parte porque tienen interpretaciones "consistentes" y "razonables" como "percepciones de amenazas al grupo", lo que encaja con los repetidos y exitosos experimentos de Daryl Bem (que involucraron a más de 10.000 sujetos) que demuestran que los instintos son un factor significativo en la precognición. A partir de cuarenta años de experiencias (limitadas), parecería evidente que una buena analogía para mis experiencias sería la del motor de un avión de combate, en el que el aspecto “psíquico” sólo se “activa” ocasionalmente, según las circunstancias, y que la mayoría de mis “percepciones” son resultado de una síntesis de sentidos; una buena sensación de situación histórico-política parece muy destacada. Mis experiencias espirituales-psíquicas personales han sido invaluables en mis escritos e investigaciones, ya que sabía lo que estaba buscando. Breve resumen de experiencias A. Aspectos destacados de los sueños, algunos documentados por correos electrónicos, todos con interpretaciones consistentes y razonables: (1) Sueño precognitivo sobre 'Pakistán y 'Guerra nuclear' - del correo electrónico - 18-1-2019 - un mes después, India lanzó un ataque contra los yihadistas islámicos en (2) Un sueño-percepción híbrido: "Etiqueta" precognitiva (una acción central con uno o dos detalles) del terrorista "incel" en Canadá a fines de abril de 2018. (3) Sueño sobre Libia (26-2-2019), un mes después, las fuerzas estadounidenses abandonaron Libia (4) Sincronicidad con el ataque terrorista solitario musulmán en Estrasburgo, Francia - sueño (19-9-20) (5) Sueño de Dudayev (líder checheno) - el sueño tenía varios detalles que coincidían con la muerte de Dudayev, el líder checheno (6) Bomba de Fredericksburg (civil) Varios detalles de un sueño coincidían con la muerte de una mujer por una bomba B. Puntos destacados de cuarenta años de percepciones conscientes (1) Mi reciente correo electrónico del 30 de octubre de 2020 al agente del FBI McElwee advertía de una amenaza de "terrorismo doméstico" refiriéndose a una "bomba" como arma, que está relacionada, por supuesto, con el atentado de Nashville el día de Navidad de 2020 (2) Mi advertencia muy detallada, específica y notariada al FBI el 18 de octubre de 1981 de un ataque inminente por parte del entonces activo grupo terrorista Weathermen. Algunos detalles [precisos] son: grupo, fabricación de bombas, dinero, mujeres, 22 juntos, Nueva York, muerte, así como el manifiesto de los terroristas de los meteorólogos. (3) Una advertencia muy breve (por teléfono) al FBI antes del intento de asesinato del presidente Reagan (4) Llamé - advertí a la CIA antes del 11 de septiembre. Acondicionamiento Como señala Jean MacPhail, mis propias experiencias psíquicas y espirituales personales (de las que tal vez haya una docena o más documentadas con interpretaciones razonables) son únicas. Sin embargo, en cuarenta años ningún psiquiatra (o psicólogo clínico) me ha entablado un diálogo significativo sobre mis experiencias. Cuarenta años es mucho tiempo para el “tratamiento del silencio”, que es una forma grave de ostracismo. También planteé este problema con Kaiser Permanente en una queja a los servicios para miembros. La respuesta que recibí de Kaiser Permanente fue que mi queja era abusiva y la catalogó como el "comentario abusivo" número dos, y como motivo de la suspensión de mis derechos en Kaiser Permanente. Debo mencionar brevemente la primera carta que recibí suspendiendo mis derechos, citando como motivo el no tener una dirección en los Estados Unidos. Después de enviarles una carta indicando que mi dirección oficial estaba en Easton, Maryland, y enviando una copia de la dirección que tiene la seguridad social, fue entonces cuando enviaron esta otra carta. Así que, sí, KP estaba decidido a joderme, para ser franco. Mi dirección en ese momento con KP también estaba en Easton, Maryland. “Ignorar” es una técnica bien conocida de “condicionamiento”. En el condicionamiento y la modificación de la conducta, Robert Burns observó: “El refuerzo positivo de la conducta deseada aumenta la probabilidad de su repetición, mientras que ignorar las respuestas no deseadas conduce a su extinción”. Condicionamiento operante y refuerzo de fichas, Robert B. Burns Counselling and Therapy pp 79–94) No importa si el condicionamiento fue intencional o no. Los sujetos del experimento jugaron a un videojuego de "tenis" computarizado, el cyberball. Había dos jugadores generados por computadora en el videojuego. Al principio, durante el juego, el sujeto participó en el juego de batear una pelota de tenis entre él y los dos jugadores generados por computadora. Luego, los dos jugadores generados por computadora batearon la pelota justo entre ellos y excluyeron al sujeto "vivo" involucrado en el experimento. Incluso aunque el sujeto humano sabía que los otros jugadores eran generados por computadora, los sujetos informaron estar enojados y deprimidos. Cuando los científicos no tienen que ser científicos. Mi madre, que me dijo que los científicos no tienen por qué ser científicos, literalmente, que “los científicos pueden tener sus propias opiniones”. Como señaló Muzafer Sherif hace mucho tiempo, los psicólogos a menudo publican sus propios puntos de vista y no indican ningún punto de vista opuesto. Con la espiritualidad es lo que está sucediendo. Como observó la Dra. Neal (JHU), ella (y los psiquiatras) no tienen formación ni educación en “personas” que tienen experiencias espirituales. Los psicólogos clínicos no son mucho mejores: hablan de anomalías y no tienen formación en experiencias trascendentales. De hecho, el Dr. Ray De Paulo (JHU) me transmitió claramente que toda espiritualidad trascendental es “psicosis”, y el Dr. Philip Pérez expresó puntos de vista similares. Lo que me asusta es que hay un gran número de personas que estarían de acuerdo con mi madre en que los científicos no tienen por qué ser científicos. Una mujer cristiana que tenía formación en psicología decía que la espiritualidad está “fuera de la “ciencia” de la psicología”. El Dr. S. Farra se quedó estupefacto al oír eso. Pero en mi experiencia no es una creencia poco común. Varios cristianos me han dicho que hay una dimensión espiritual separada y desconectada, no muy diferente de las creencias dualistas cátaras de los siglos XI y XII. Una mujer cristiana espiritual me dijo que no podía hablar de Einstein si iba a hablar de espiritualidad. Muchos de mis contactos ven el mundo como el reino de las fuerzas satánicas. Como soy un sabelotodo, a menudo digo que seríamos “afortunados” si eso fuera cierto. Es mucho, mucho peor que eso: “los materialistas gobiernan el mundo” y, vaya, estamos en serios problemas. Los estudios muestran que los académicos a menudo pueden tener prejuicios La PSI es un tema controvertido y la mayoría de los psicólogos académicos no creen que el fenómeno PSI exista. Una encuesta realizada a 1.100 profesores universitarios en los Estados Unidos reveló que los psicólogos eran mucho más escépticos sobre la existencia de PSI que sus colegas de las ciencias naturales, otras ciencias sociales o las humanidades (Wagner y Monnet, 1979). De hecho, el 34% de los psicólogos de la muestra dijo que PSI era imposible, un punto de vista expresado por sólo el 2% de todos los demás encuestados. Aunque nuestros colegas de otras disciplinas probablemente estarían de acuerdo con el dicho frecuentemente citado de que "las afirmaciones extraordinarias requieren evidencia extraordinaria", es más probable que los psicólogos conozcamos los requisitos metodológicos y estadísticos necesarios para apoyar tales afirmaciones y estemos al tanto de afirmaciones anteriores que no han cumplido estos requisitos o no han superado la prueba de la replicación exitosa. Bem y Honorton (1994, pp. 4-5) examinan otras razones que explican nuestro mayor escepticismo. Prejuicio académico: Baruss y Mossbridge, en Transcendent Mind, afirman que “como resultado de estudiar fenómenos anómalos o desafiar el materialismo, los científicos han sido ridiculizados por hacer su trabajo, se les ha prohibido supervisar tesis de estudiantes, no han podido obtener financiación de fuentes de financiación tradicionales, no han podido publicar artículos en revistas convencionales, han visto su enseñanza censurada, se les ha prohibido ascender y se les ha amenazado con destituirlos de puestos fijos. Los estudiantes han informado de que tienen miedo de que se les asocie con la investigación de fenómenos anómalos por miedo a poner en peligro sus carreras. Otros estudiantes han informado de represalias explícitas por cuestionar el materialismo, etc. (Baruss, 2014b, PL Berger, 1970; HL Friedman y Krippner, 2010; Hess, 1992; Rossman y Utts , 2014; Sommer, 2014; cf. Chargaff, 1977; Jahn, 2001) Siler, Lee y Bero , 2015) (Baruss y Mossbridge Mente Trascendente p.25) Comentario: En mi opinión, la respuesta a la espiritualidad son las “personas”, no la percepción extrasensorial ni la precognición. Como observó Brain Josephson, los académicos y los científicos están demasiado obsesionados con lo “sobrenatural” (que, de todos modos, es un término indefinido y sin sentido) en lugar de la “fructificación”. En mi experiencia, eso es muy cierto. Muy a menudo, la gente habla de “poderes” además de lo sobrenatural. En mi opinión (de nuevo), la espiritualidad musical es la mejor ilustración porque es casi universal, tiene que ver con la conectividad y el yo social, así como con el idealismo (Catherine Hall). Si Jesucristo volviera, supongo que optaría por la espiritualidad de la compasión. Nueva categorización: “El conocimiento adecuado refleja las realidades del mundo real”. Kenneth Gergen (El movimiento constructivista social en la psicología moderna, pág. 269) Un mapa sin un concepto o teoría adecuados de la conciencia social –y la espiritualidad– es un modelo poco saludable de “lo que es” y del mundo real. Aunque los fundamentos -como el proceso científico de categorización, que es muy básico (y se pasa por alto)- son aburridos, creo que no sólo son importantes sino vitales para la comprensión y el conocimiento. Los destaco porque creo que las ciencias sociales los descuidan mucho. Aquí hay un enlace a un ensayo que responde a esa pregunta, si tienes tiempo o ganas. Preparando el escenario: ¡La espiritualidad es una predisposición humana natural! ¡Es más primaria que la religión institucional y concierne al sentido de conexión de una persona consigo misma, con los demás y con el mundo!” - K. Bishop Grosseteste U, B Hyde Australian Catholic University Sí, la espiritualidad es más primaria, Anton Killin: “Los instrumentos musicales más antiguos conocidos datan de hace 40.000 años (40 Kya)…” Killin sostiene que la música probablemente se originó en los homínidos hace 275.000 años. Conciencia, perspectiva y formas de mirar el mundo Los conceptos crean ídolos; sólo el asombro comprende algo. La gente se mata entre sí por los ídolos. ¡El asombro nos hace caer de rodillas! - San Gregorio de Nisa Enredados en abstracciones (espiritualidad como "poderes", "enfermedad mental", "sobrenatural, etc.) - El Dr. Stephen Farra observó: "Buen artículo breve: La falta de creencia en el "libre albedrío" conduce rutinariamente a una sensación de falta de sentido, desesperación y comportamiento personal poco ético. Nuestros paradigmas son nuestra forma de abordar la Realidad, pero No son la Realidad. Como sugiere C. Peck, Jr., ¡nos estamos perdiendo en nuestras propias abstracciones!" ¡Las personas espirituales son personas! - ¡No abstracciones ni ratas de laboratorio! ¡La vida es una alianza entre Dios y el hombre! Abraham Heschel (teólogo) JE Kennedy afirma: “Muy poca investigación se ha dirigido a investigar los efectos generales de las experiencias paranormales”. Las personas proporcionan un contexto del mundo real, evidencia de espiritualidad, sin mencionar la relevancia. Enredada en abstracciones. ¡La espiritualidad sin personas es una tontería! A partir de la investigación y la experiencia, es evidente que la espiritualidad está enredada en abstracciones: lo sobrenatural-irreal, los poderes, la visión de la bola de cristal, etc. Si la espiritualidad fuera sobre algo, sería sobre "personas". Las personas proporcionan un contexto del mundo real, evidencia de espiritualidad, sin mencionar la relevancia. El método científico básico de Aristóteles 1. Reúna los hechos 2. Categorizar los datos 3. Analizar la información 4. Sacar conclusiones Nuevo enfoque-paradigma de categorización: tipos pragmático-creativos de espiritualidad (W. James) - Contrapunto a "¡Toda espiritualidad es irreal!" 1. Espiritualidad de la compasión: Saslow (et al) “La espiritualidad se asoció especialmente con tener una identidad espiritual, haber tenido experiencias trascendentes y tender a orar… los participantes más espirituales tenían más probabilidades de tender a sentir compasión… establecimos el vínculo entre la espiritualidad y una compasión superior…” De manera similar, el Dr. P. Wong enfatiza el principio de Viktor Frankl: “que los seres humanos tienen un núcleo espiritual con una necesidad innata de significado. En otras palabras, el núcleo más interno del “yo” es espiritual…” + El estudio de Sprecher y Fehr mostró una correlación entre la espiritualidad y la compasión 2. Espiritualidad musical y personalidad social: “La música es una parte fundamental de nuestra evolución y es funcional porque facilita el “contacto humano” y nuestra “personalidad social”” (p.1, Ian Cross) 3. Curación espiritual en el duelo: Easterling, et al: “... las personas parecen afrontar mejor la situación si pueden "actualizar" sus experiencias espirituales en tiempos de crisis. + Estudio de J Parker 4. Espiritualidad prosocial filipina Kapwa-loob: “Kapwa es un reconocimiento de una identidad compartida, un yo interior, compartido con otros (es decir, Reynaldo Ileto, Jeremiah Reyes, Mercado, etc.) – pertenencia pragmática y conciencia social 5. Espiritualidad infantil “Las experiencias anómalas pueden catalizar la autocuración en niños y jóvenes”. Donna Thomas +D. Scott 6. Espiritualidad artística: el 20 por ciento de los estadounidenses recurre a los “medios, las artes y la cultura” como su principal medio de experiencia y expresión espiritual... 7. Poesía y profecía: “El profeta es un poeta. Lo que los poetas conocen como inspiración poética, los profetas lo llaman revelación divina” – Heschel 8. Tejido de sueños/Trascendencia creativa T'boli-Bla'an T'nalak: los sueños como fuente de inspiración divina y gracia divina. T'boli Be Lang Dulay creó más de 100 diseños T'nalak diferentes. Un ejemplo sencillo de trascendencia creativa y espiritualmente fructífera (inspiración divina) sería el tejido onírico t'nalak de T'boli-Bla'an. “El t'nalak es una tela sagrada tejida por el pueblo t'boli en las comunidades que rodean el lago Sebu, en la isla de Mindanao. Tradicionalmente confeccionada por mujeres de sangre real, las mujeres t'boli conocen de memoria miles de patrones que hacen referencia al folclore y a las historias. Fu Dalu, un guardián espiritual, guía el tejido t'nalak, un proceso que se enriquece con tabúes y rituales”. Los sueños de muchas tribus indígenas de Filipinas, como los T'boli o los Bla.an, se consideran una fuente de inspiración divina, de gracia divina. Be Lang Dulay, un artista de los sueños de T'boli conocido internacionalmente, creó más de 100 diseños T'nalak diferentes, hermosos y únicos. Pero un vistazo a la foto indica claramente que, en realidad, el t'nalak no tiene que ver con la ropa en absoluto, sino con la comunidad y la identidad espiritual. 9. Las creencias espirituales en los espíritus animales como “relaciones humanas con el mundo natural” Erica Hill – una conciencia social pragmática para cazadores-recolectores 10. Dra. Ingela Visuri: Espiritualidad y “El caso del autismo de alto funcionamiento”: “experiencias sensoriales inexplicables” Comparación con una “categorización” del capítulo de Park y Paloutzian “Experiencias místicas, espirituales y religiosas: una sinopsis es una lista corta de “experiencias anómalas” de la APA: “¡alucinaciones, experiencias cercanas a la muerte, de vidas pasadas, místicas y paranormales!”. No pude encontrar nada sobre “personas” que tienen experiencias. Dr. Visuri: Hay una diferencia entre analizar experiencias e investigar a personas. Dr. S. Neal (JHU): “Los psiquiatras no tienen formación en personas que tienen experiencias espirituales”. Perspectiva cultural sobre la espiritualidad: Las culturas pueden ser muy diferentes. En la Edad de Piedra (jajaja), pasé un año escolar (1968-1969) en Francia. Me encantó París, una ciudad encantada para un joven como yo. Todavía recuerdo el día en que mis hermanos franceses, Pierre y Paul, me dijeron que iban a salir a “pelearse” con los comunistas. En Estados Unidos no existe un partido comunista viable, así que me vino a la mente la imagen de Dorothy (de la película El mago de Oz, sobre una niña transportada a otra dimensión mágica) diciéndole a su perro, Toto: “Toto, ¡creo que ya no estamos en Kansas!”. La cultura filipina también es muy diferente. Mercado, un destacado autor y erudito filipino, afirmó que cree que los filipinos no “categorizan” a las personas de la misma manera que lo hacen los occidentales. A la luz de las normas filipinas únicas de “identidad compartida” (kapwa-loob), es probable que tenga razón. Además, la mentalidad Bla'an-T'boli de que “los sueños pueden ser una fuente de trascendencia creativa y ‘percepción divina’ –una creencia omnipresente en la cultura indígena filipina (así como en las culturas nativas americanas de América del Sur y del Norte)– es muy similar a mis experiencias personales. Como observa Caroline Francis Richardson en su artículo “El uso de la profecía en los cuentos irlandeses del ciclo heroico”, la profecía irlandesa/celta era/es bastante diferente y distinta de otras formas de profecía. La profecía irlandesa no se parecía en nada a la profecía griega antigua y su fascinación por los oráculos, como el Oráculo de Delfos, con su jerarquía de sacerdotes; la tradición celta no tenía sacerdotes ni organización jerárquica. Además, la profecía irlandesa no se parecía en nada al enfoque del Antiguo Testamento en el activismo social y la justicia o los pactos. Caroline Richardson resume la profecía irlandesa/celta en estos términos: “La profecía no es posesión de un solo grupo de personas; no tiene residencia local; no tiene influencia en las políticas de la nación o en los individuos; no es una parte integral de la trama de las historias. Y en estos cuentos la trama es lo importante, no a menudo una trama terminada, sino que algo definido sucede; hombres y mujeres, y los Twatha de Danaan actúan” (p. 395). Caroline Francis Richardson observa en su artículo “El uso de la profecía en los cuentos irlandeses del ciclo heroico”, The Sewanee Review, octubre de 1913, vol. 21, n.º 4 (octubre de 1913, págs. 385-396): La filosofía “materialista” es muy reciente –históricamente– y contrasta notablemente con las filosofías de Nietzsche, Mannheim, Gasset –por no hablar de los principios pragmáticos de William James–. Los materialistas, como subraya McGilChrist, tienen una “rígida adhesión al principio arbitrario de cuantificación”, lo que en realidad limita severamente los datos a los que se puede acceder. Un ejemplo rápido de la tendencia “profesional” hacia el materialismo serían los sueños con personas fallecidas. El primer sueño registrado con personas fallecidas se remonta a antes del año 750 a. C. en Egipto y las investigaciones modernas indican que los sueños con personas fallecidas (es decir, J. Parker, Easterling et al., Black, etc.) pueden facilitar la curación del duelo. En cambio, los dos estudios “psiquiátricos” con los que me encontré etiquetaban los sueños con personas fallecidas como “alucinaciones y delirios”, literalmente. Antecedentes: Breve descripción general de los procesos inconscientes y estereotipos 1. “Se calcula que la capacidad de procesamiento inconsciente del cerebro humano es de aproximadamente 11 millones de fragmentos de información por segundo. Compárese con la estimación del procesamiento consciente: alrededor de 40 fragmentos por segundo”. (De: Forbes: Your Brain Sees Even When You Don't, 24 de junio de 2013) 2. El consenso entre los investigadores del inconsciente es que éste es el caballo de batalla de la mente humana. “Basados en la evidencia acumulada, los autores concluyen que estos diversos sistemas mentales no conscientes soportan la mayor parte de la carga de autorregulación, manteniendo así al individuo anclado en su entorno actual”. 3. “La idea de que la percepción social es un fenómeno psicológico en gran medida automatizado es hoy ampliamente aceptada”. 4. “Nuestras identidades son multifacéticas: madre, música, profesora, entusiasta del yoga, fanática de la NASCAR. En cada una de estas [identidades] hay almacenado un conocimiento implícito e inculcado sobre valores y conductas apropiadas, gustos y disgustos, formas de ser”. Normas y estereotipos académicos Sin duda, cuando se trata de capacidades académicas e intelectuales y de relevancia social, habría una serie de normas. Para tener una perspectiva, hay una gran cantidad de artículos escritos sobre normas escolares como: “Efectividad de las normas y reglamentos escolares para los estudiantes” por Benice San Juan: Las normas de la ciencia (fragmento) “Las normas de la ciencia ayudan a promover los objetivos de la ciencia al promover la cooperación y la confianza entre los científicos, y el apoyo del público a la ciencia. También ayudan a garantizar que la investigación científica rinda cuentas públicamente. La ciencia tiene objetivos epistemológicos, como el conocimiento, la verdad y la explicación, así como objetivos prácticos, como la predicción, el poder y el control. La ciencia tiene normas epistemológicas, como la comprobabilidad, el apoyo empírico y la simplicidad, y normas prácticas y éticas, como la honestidad, el crédito y la apertura. Las normas epistemológicas rigen los métodos y las técnicas científicas, mientras que las normas prácticas se aplican a las prácticas y las tradiciones”. (David B. Resnik, académico de Oxford https://www.academia.edu/40141446/Effectiveness_of_School_Rules_and_Regulations_to_the_Students) Bargh y los estereotipos Si le recuerdan su estatus de grupo antes de realizar una prueba o una tarea, y el estereotipo cultural dice que su grupo no es muy bueno en eso, su desempeño se verá afectado. Consciente o inconscientemente, “aceptará” ese estereotipo. (John Bargh Before You Know It p.83) Bargh enfatiza cuán omnipresentes y poderosas pueden ser algunas influencias y motivaciones inconscientes. Bargh señala: “Imagínese por un momento que usted es un profesor de psicología que hace experimentos sobre la conciencia. Sigue descubriendo que sus sutiles manipulaciones de los juicios de las personas e incluso de su comportamiento tienen éxito, haciendo que a los participantes de su experimento les guste o les disguste esa misma persona, que se sientan felices o tristes, que se comporten de manera grosera o con infinita paciencia. Sin embargo, ninguno de sus participantes tiene la menor idea de qué causó que se sintieran o se comportaran”. The Unbearable Automaticity of Being, John A Bargh & Tanya L. Chartrand - p. 462 Julio de 1999 American Psychologist) Los valores, normas y estereotipos académicos serían necesariamente muy destacados e influyentes, aunque, hasta donde yo sé, soy el primero en centrarme en los estereotipos académicos. Censura académica: Carole Cusack, una destacada autora y profesora de sociología de Australia, observó: "¡Definir todo lo que haces como spam es simplemente inaceptable! Soy tres cuartas partes irlandesa y mi abuelo era de Cornualles, así que soy 100 % celta". Comentó eso porque le había dicho que es algo bueno, soy irlandesa. Se dice que un irlandés no es feliz a menos que esté luchando. Así que sí, la vida no puede ser mejor que esto. Censura académica por parte de FB: Una lista de ensayos bloqueados por FB (todos ellos sobre espiritualidad, según mi conocimiento) muestra 18 ensayos bloqueados por FB desde enero de 2019 hasta junio de 2020 (documentado mediante el envío de correos electrónicos a mis contactos de Andover). La única vez que FB se disculpó fue cuando bloquearon un artículo escrito sobre Mossbridge, el famoso investigador judío de fenómenos psíquicos. Varias veces bloquearon mi ensayo que resumía la investigación científica y los estudios sobre la precognición y el presentimiento. Una vez publiqué dos artículos y me bloquearon el segundo artículo publicado. El informe de FB decía que los ensayos habían sido denunciados como "abusivos". Cuando volví a comprobarlo más tarde, el único grupo de Edgar Cayce (psíquico documentado) en el que publiqué realmente publicó el artículo. Además de eso, muchos ensayos, a menudo recomendados por doctores, fueron eliminados por Facebook por “violar los estándares de la comunidad” o incluso, a veces, por ser abusivos. Algunos ejemplos 1. Un ensayo sobre los cátaros (traducción al francés) fue eliminado de tres grupos de Facebook, incluidos grupos de antropología francesa, por ir en contra de los estándares de la comunidad. 2. Mi ensayo sobre "La dimensión más profunda de Pargament y Einstein" fue eliminado debido a "contenido abusivo" (de varios grupos de Facebook). El Dr. Paul Wong afirmó que el ensayo "La dimensión más profunda" es "publicable". 3. Se eliminó mi ensayo sobre “la matriz del significado”. El Dr. S. Farra dijo que el ensayo estaba bien pensado y que había citado correctamente mis fuentes. 4. El Dr. Visuri elogió mi ensayo sobre las emociones. Facebook lo eliminó por considerarlo abusivo o contrario a los estándares de la comunidad. Facebook, en lo que se refiere a la espiritualidad, es una organización enferma, ignorante y abusiva; para ser sincera, absolutamente odiosa. Sigo teniendo problemas para publicar en otros grupos de Facebook, así que no lo hago. Como observó Carole Cusack, ella publica en Facebook sin problemas. Para mí, está claro que me eligieron y me atacaron.

Creando realidad y comunidad: desde el sueño de la Odisea de Homero hasta el folclore del sueño de los nativos americanos: + T'nalak - Tejiendo el sueño T'boli-Bla'an

By Charles E Peck Jr • 05 Sep, 2024
Biografía: Charles E Peck Jr. Perfil de Academia.edu Enlace al perfil académico: https://independentscholar.academia.edu/CharlesPeckJr Seguidores 1.735 + Lectores “altamente comprometidos” 3.508 Total de visualizaciones (de ensayos): 383.000, en el 0,1 % superior Academia.edu: sitio web para académicos y estudiantes donde publico ensayos y artículos Desde el sueño de Penélope en la Odisea épica de Homero hasta el folclore del sueño de los nativos americanos: tejido de sueños de Sonenekuiñaji, Parintintin, Chipewyan y T'nalak T'boli-Bla'an + cazadores-recolectores árticos y Erica Hill En la epopeya de Homero, Odiseo, Penélope habla de los sueños y de soñar con Odiseo: foto: La discusión entre Áyax y Odiseo sobre la armadura de Aquiles, por Agostino Masucci - Agostino Masucci (1691 - 1758) - Wikimedia El sueño de Penélope en la Odisea de Homero: El sueño en las culturas humanas antiguas En las culturas antiguas y primitivas, los sueños eran vistos como una fuente potencial de inspiración y percepción divina. En la epopeya de Homero, La Odisea, Penélope, la esposa de Odiseo, que tuvo un sueño que parece significar que su marido Odiseo, el esperado regreso de la "Guerra de Troya", podría estar a punto de suceder, afirmó: "Extranjero, los sueños son verdaderamente desconcertantes y de significado poco claro, y de ninguna manera encuentran cumplimiento en todas las cosas para los hombres. Porque dos son las puertas de los sueños sombríos, y una está hecha de cuerno y otra de marfil. Aquellos sueños que pasan por la puerta de marfil aserrado engañan a los hombres, trayendo palabras que no encuentran cumplimiento. Pero aquellos que salen por la puerta de cuerno pulido traen resultados verdaderos, cuando cualquier mortal los ve. Pero en mi caso, no fue de allí, me parece, de donde vino mi extraño sueño". (En el libro La Odisea 19, líneas 560-569) Tejido de sueños T'boli-Bla'an-T'nalak: Comunidad, conectividad, identidad social y espiritual “El arte de tejer [tela t'nalak] entre los t'boli es una tradición espiritual sagrada. Se cree que los diseños provienen de Fu Dalu, el espíritu del abacá [material para la tela] (p. 214). Se sabe que el pueblo t'boli es uno de los grupos etnolingüísticos más creativos y artísticos de Filipinas (Cudera et al., 2020). Entre las diferentes formas de arte t'boli, el t'nalak es una de las más populares y admiradas en todo el mundo. El t'nalak es una tela tradicional tejida a mano, originaria del pueblo t'boli de la región de Cotabato. Se teje para celebrar y rendir homenaje a los acontecimientos importantes de la vida, como el nacimiento, la vida, el matrimonio o la muerte dentro de la comunidad. La tela se teje con fibras de abacá y se tiñe de forma natural a partir de corteza, raíces y ciertas plantas. El tejido de sueños – T'nalak – Incluso un vistazo rápido a la foto del festival t'nalak revela al instante que el tejido de sueños no se centra en la tela, la ropa, el abacá o lo sobrenatural, en realidad. El tejido de sueños tiene que ver con la conectividad, la pertenencia (una estrecha conexión filipina (Ilongga) añadió “pertenencia a la comunidad”), la comunidad y el yo social-espiritual. Amanda Everett observa: “El T'nalak refleja temas centrales que pueden utilizarse para comprender los estudios filipino-estadounidenses, incluidos el bayanihan y el damay, que son ejemplos de una sólida colaboración comunitaria como participante o receptor”. (T'nalak: La tierra de los tejedores de sueños - Amanda David Sheila Everett https://uw.pressbooks.pub/.../tnalak-the-land-of-the.../ ) El Bayanihan filipino y la conciencia social colectivista Como destacó Amanda Everett, los conceptos filipinos de “bayanihan y damay… son ejemplos de una sólida colaboración comunitaria”. Una amiga mía que tiene una conexión ilongga traduce la palabra filipina Bayanihan como “ayudar a los demás”, lo que tiene un énfasis ligeramente diferente al de la definición del diccionario: bayanihan es una palabra filipina derivada de la palabra bayan, que significa pueblo, nación o comunidad en general. “Bayanihan” significa literalmente “ser un bayan” y, por lo tanto, se utiliza para referirse a un espíritu de unidad y cooperación comunitaria. Otra conexión filipina enfatizó que bayanihan no es una palabra tribal, sino universal en la cultura filipina. En resumen, entonces … “ En resumen, el orden social y moral abarca a los vivos, a los muertos, a las deidades y a los espíritus”. Ramon Reyes (Religious Experience in the Philippines: From Mythos Through Logos to Kairos, RAMON C. REYES) Eso ha sido así durante miles de años, y sería lógico que el aspecto espiritual, genéticamente y en el contexto del simbolismo inconsciente, todavía fuera cierto y muy relevante. Desfile callejero y baile callejero de la Fiesta Tinalak/T'nalak, tomada en la SMRAA de South Cotabato, ciudad de Koronadal, durante el Festival T'nalak el 18 de julio de 2009. Los colores de T'nalak, por Louie D. Photography - 3763039917.jpg – Wikimedia Orden social y moral De manera similar a la observación del artículo de Ramón Reyes, en el artículo muy detallado y completo de Erica Hill, Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka, Erica Hill destaca claramente el hecho de que la cuestión de las creencias espirituales en los espíritus animales, las “relaciones humanas con el mundo natural”, es la cuestión central. Esencialmente, Erica Hill define las creencias espirituales en este contexto como la creación de una realidad centrada en las relaciones humanas con el medio ambiente. El énfasis está en las “relaciones humanas”, en contraste con las relaciones con lo “sobrenatural”. Moitreyee Raju, una poeta india (amo a los poetas y la energía creativa), artista y “narradora de historias”, comentó sobre mi ensayo sobre la conciencia social. Observó: “Charlie Peck: Sí, lo que realmente me llama la atención en este escrito es la mención del hecho de que la religión es una forma de vida. Y no es algo que se tenga que practicar en determinados momentos o lugares. Creo en esto y lo apoyo de todo corazón. Mi religión vive en mi trabajo. 🌹 . Gracias una vez más por compartir”. Una función principal de las creencias religiosas es “darle sentido al mundo” y proporcionar una “forma de vida”. Parece evidente, a partir de una revisión objetiva de la espiritualidad, que la espiritualidad tiene que ver con las personas y las relaciones. "Bayanihan" y las sociedades colectivistas Como destacó Amanda Everett, los conceptos filipinos de “bayanihan y damay… son ejemplos de una sólida colaboración comunitaria”. Las sociedades colectivistas son una realidad bien demostrada. El colectivismo es la tendencia, a nivel individual y social, a verse a uno mismo como interdependiente y miembro de un grupo en lugar de como un ser independiente. En las culturas colectivistas, las personas sienten que pertenecen a grupos o colectivos más grandes que se preocupan por ellas a cambio de lealtad (Hofstede y Bond, 1984). Como resultado, las culturas colectivistas valoran la colaboración, el comunalismo, la interdependencia constructiva y la conformidad con los roles y las normas. Es especialmente probable que una cultura colectivista enfatice la importancia de la armonía social, el respeto y las necesidades del grupo por sobre las necesidades individuales. En las culturas colectivistas, los objetivos y las necesidades del grupo tienden a tener prioridad sobre los del individuo. Creando realidad "¡El observador crea la realidad!" RC Henry – y - '¡Las teorías e interpretaciones de los sueños crean un modelo de la naturaleza del universo!' El espíritu como fuerza vital, impulso e identidad: Alessandro Casale observa: “Las sociedades indígenas de América del Norte y del Sur tienen teorías e interpretaciones de los sueños que revelan un orden filosófico sobre la naturaleza del universo. Edgar Cayce observó: "El yo espiritual es vida, la actividad de lo mental y lo físico es del alma - y por lo tanto es un cuerpo-alma" (Edgar Cayce lectura 3590-2). Saslow afirma que “la espiritualidad se asoció especialmente con tener una identidad espiritual, haber tenido experiencias trascendentes y tender a orar… los participantes más espirituales tenían más probabilidades de tender a sentir compasión… La espiritualidad está relacionada con el núcleo emocional de la religión… ” El Dr. P. Wong enfatiza el principio de Viktor Frankl: “los seres humanos tienen un núcleo espiritual con una necesidad innata de significado. En otras palabras, el núcleo más íntimo del “yo” es espiritual… Es este énfasis espiritual y motivacional en la búsqueda de significado lo que nos hace verdaderamente humanos. Buscamos significado porque somos seres espirituales. Sinopsis de Investigación espiritual: Espiritualidad, inteligencia espiritual y sueños “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 el cosmos)” (p. 163 Los sueños de duelo de los niños y la teoría de la inteligencia espiritual: Kate Adams Bishop Grosseteste University College Lincoln Brendan Hyde Australian Catholic University) Anton Killin observa: “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 desempeña muchas funciones. Y la música es antigua. Los instrumentos musicales más antiguos conocidos aparecen en el registro arqueológico de hace 40.000 años (40.000 años)…” Killin sostiene que la “capacidad” para la música puede haberse originado hace 275.000 años. La música como rasgo espiritual evolutivo y adaptativo y el yo social: dado que la música es un aspecto fundamental del yo social, la conciencia y la espiritualidad, quisiera destacar brevemente que: 1. Cross “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” 2. 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”! Detalles de la investigación sobre espiritualidad: Kate Adams y Brendon Hyde continúan diciendo que, para algunas personas, la conexión con una dimensión trascendente es parte de la espiritualidad... [y que] Hay y Nye (2006) sostienen que la espiritualidad implica una conciencia profunda de la relación de uno con uno mismo y con todo lo que es distinto a uno mismo. '¡Las teorías-interpretaciones de los sueños crean un modelo de la naturaleza del universo!' Sinopsis: Alessandro Casale observa: “Las sociedades indígenas de América del Norte y del Sur tienen teorías e interpretaciones de los sueños que revelan un orden filosófico sobre la naturaleza del universo. Este concepto suele ser diferente al de otras sociedades no indígenas, como las euroamericanas, que en gran medida desestiman los sueños por considerarlos poco importantes para la realidad de la vida diaria”. (Colectivo colaborativo indígena de New Hampshire Sueños indígenas: naturaleza profética, espiritualidad y supervivencia, por Alessandro Casale '19) 1. “Los Sonenekuiñaji tienen una relación notable con los sueños que guían su vida diaria y les da un sentido de perspectivismo multinatural, que ellos explican como esshawa; implica una difuminación de las realidades del sueño y la vigilia” 2. El pueblo Chipewyan… proporciona otro ejemplo del significado profético y espiritual de los sueños (Smith 1998). 3. Para los parintintin, los sueños pueden anticipar eventos futuros, detectar espíritus malignos y permitir a los chamanes comunicarse con espíritus sanadores (Kracke 2006, 107). No sólo los chamanes, sino también “la gente común puede prever estados futuros a través de sus sueños, II. “Sueños indígenas: naturaleza profética, espiritualidad y supervivencia” Alessandro Casale, panorama de los sueños en varias tribus indígenas de América del Norte El Sonenekuiñaji Los Sonenekuiñaji son un grupo Ese Eja de unas 90 personas que viven en la zona tributaria del río Madre de Dios en Perú y Bolivia y practican la horticultura, la caza y la pesca. Los Sonenekuiñaji tienen una relación notable con los sueños que guían su vida diaria y les da un sentido de perspectivismo multinatural, que ellos explican como esshawa; implica una difuminación de las realidades del sueño y la vigilia y da a los animales y a todos los seres animados una dimensión de personalidad, que permite que su identidad humana permee a través de diferentes realidades y adquiera conocimiento a través de sus narrativas oníricas. (Peluso 2004, 109). El pueblo Chipewyan El pueblo chipewyan, un grupo indígena de la etnia atabascana que habita las regiones subárticas del norte de Canadá en los Territorios del Noroeste, Alberta, Saskatchewan y Manitoba, es otro ejemplo del significado profético y espiritual de los sueños (Smith 1998). Los chipewyan todavía practican formas tradicionales de vida mediante la caza, la pesca y la captura de animales en el remoto paisaje subártico. Su “sensibilidad a la naturaleza”, el éxito de la vida para los chipewyan requiere mantener la armonía en sus interrelaciones, especialmente entre personas humanas y “animales”, lo que resulta de particular interés para algunos estudiosos (Smith 1998, 413). Para los chipewyan, de manera similar al concepto de esshawa de los ese eja, las personas animales son esencialmente una dimensión espiritual de la personalidad que todos los animales tienen. Se trata de una creencia holística; para ellos, “así como los sueños no se contrastan con la vida de vigilia, el aspecto espiritual del animal nunca está separado de su aspecto material” (Smith 1998, 413). La visión del mundo de los chipewyan es monista, en la que la realidad espiritual y física existen como una sola. Creen que todos los seres “están inextricablemente comprometidos en una interrelación comunicativa compleja”; esta relación intercomunicativa con las personas animales les ayuda a obtener su conocimiento práctico de la sensibilidad de la naturaleza, conocida como inkonze, que les llega en sus sueños y les guía a lo largo de su vida diaria (Smith 1998, 412). El inkonze es un don de las personas animales compartido con los humanos que tienen una relación respetuosa y armoniosa con la naturaleza (Smith 1998, 412). El Parintintin Kracke (2006) describe las habilidades chamánicas a través de los sueños, centrándose en el grupo indígena Kagwahiv llamado Parintintin. Los Parintintin viven en la selva tropical de la zona del río Madeira en la Amazonia occidental de Brasil; Para los parintintin, los sueños pueden anticipar eventos futuros, detectar espíritus malignos y permitir a los chamanes comunicarse con espíritus sanadores (Kracke 2006, 107). No sólo los chamanes, sino también “la gente común puede prever estados futuros a través de sus sueños; si se interpretan correctamente, los chamanes pueden actuar en sus sueños para provocar eventos” (Kracke 2006, 108). T'boli - Bla'an Dream Weaving/T'nalak – Orden social y moral - Los sueños como gracia divina, guía divina e inspiración divina. Como observa Whitehead: la creatividad tiene que ver con las posibilidades, el potencial y la trascendencia. Nuestras mentes son finitas, y sin embargo, incluso en estas circunstancias de finitud, estamos rodeados de posibilidades que son infinitas, y el propósito de la vida es captar todo lo que podamos de esa infinitud [lo divino]. Alfred North Whitehead Desde cierta perspectiva, la parábola de la semilla de mostaza de Cristo trata sobre una semilla, sobre el potencial y la creatividad. “El arte de tejer [tela t'nalak] entre los t'boli es una tradición espiritual sagrada. Se cree que los diseños provienen de Fu Dalu, el espíritu del abacá [material para la tela] (p. 214). Se sabe que el pueblo t'boli es uno de los grupos etnolingüísticos más creativos y artísticos de Filipinas (Cudera et al., 2020). Entre las diferentes formas de arte t'boli, el t'nalak es una de las más populares y admiradas en todo el mundo. El t'nalak es una tela tradicional tejida a mano, originaria del pueblo t'boli de la región de Cotabato. Se teje para celebrar y rendir homenaje a los acontecimientos importantes de la vida, como el nacimiento, la vida, el matrimonio o la muerte dentro de la comunidad. La tela se teje a partir de fibras de abacá y se tiñe de forma natural a partir de corteza, raíces y ciertas plantas. La tela se somete a un proceso único de teñido anudado en el que se ata con nudos específicos medidos por la longitud de los dedos o los nudillos y se sumerge en tintes para crear patrones ornamentados que indican precisión en la artesanía. Esto se denota por un esquema tricolor distintivo; el fondo está pintado de negro mientras que el patrón es blanco, que luego se tiñe predominantemente con tonos de rojo. Sin embargo, no es inusual ver variaciones creativas en un patrón tan tradicional... El T'nalak refleja temas centrales que pueden utilizarse para comprender los estudios filipino-estadounidenses, incluidos el bayanihan y el damay, que son ejemplos de una sólida colaboración comunitaria como participante o receptor. Todo el proceso del tejido T'nalak, desde el teñido hasta el tejido, se transmite de generación en generación de parientes maternos que necesitaban una comunidad de tejidos y teñido tradicional a base de plantas para mantener la tradición del tejido T'nalak. Al crear una coloración y subconjuntos específicos de T'nalak, también proporciona signos de identidad cultural, rango y estatus filipinos... Además, el tejido T'nalak a menudo se convirtió en un sustituto de los ingresos, ya que el trueque con él aumentó con los años. El trabajo local y en el extranjero hizo que quienes se quedaban en casa dependieran del ingenio cultural para mantener a su familia. (T'nalak: La tierra de los tejedores de sueños - Amanda David Sheila Everett https://uw.pressbooks.pub/.../tnalak-the-land-of-the.../) El t'nalak, un tejido elaborado con abacá o cáñamo de Manila, tiene muchos usos tradicionales para los t'boli. El tejido puede utilizarse como dote, como instrumento de sacrificio para curar una enfermedad, como moneda para el trueque de ganado y, sobre todo, como emblema de la inspiración de la tribu. El nivel de habilidad que se requiere para crear el t'nalak determina el estatus y la posición del tejedor en la aldea (Paterno y Oshima, 2001). Be Lang Dulay, una artista nacional, popularizó el tejido t'nalak con sus más de 100 diseños diferentes. El reconocimiento y la apreciación nacional e internacional de su arte han dejado un legado. Su valiosa artesanía lleva consigo la identidad t'boli. (p. 208) La creencia de que "los pájaros y los animales fueron alguna vez personas" se expresa en el mito cosmogénico de los T'boli de Mindanao, Filipinas. Esta creencia se condensa simbólicamente en un episodio dentro del mito de origen del lago Sebu, el corazón cultural y ancestral de los T'boli. Este episodio se centra en la ascensión a los cielos de Boi Henwu, la figura ancestral femenina central de los T'boli. La vincula a un instrumento musical -el bogul k'lutang, una viga de percusión de madera que se toca con mazos- y también a su símbolo en el mundo natural, una especie de ave del bosque llamada fu, o barbudo de pecho carmesí. El análisis y la interpretación de la creación del símbolo de Boi Henwu en el contexto del mito de la creación del lago Sebu es de considerable importancia para el estudio de la música instrumental de los t'boli. Este mito alude a importantes características de la creación musical de los 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. Por último, 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. Comentario y reflexiones Un experto del museo de Cagayán de Oro explicó que muchas tribus indígenas de Filipinas también se dedican a tejer con sueños, aunque no todas utilizan abacá. También destacó que los sueños como fuente de inspiración divina no solo se usaban para tejer con sueños, sino también la música de los sueños. Conecté con algunos estudiantes de Bla'an. Su madre observó que los diseños de tejido de Bla'an son únicos y distintos de los diseños de T'boli. Los Bla'an y los T'boli, en un momento, fueron una tribu que luego se dividió en partes. El panteón sonoro de la naturaleza. La música instrumental t'boli en la creación de un símbolo ancestral El mito cosmogénico sobre la ascensión de Boi Henwu y el origen del fu (Barbet de pecho carmesí) En tiempos pasados, el barbet era el mazo de percusión de madera de Boi Henwu [la primera mujer]. Boi Henwu había dicho: "Tocaré el rayo de percusión antes de ascender". Lo tocó hasta que Lemugot Mangay [una deidad celestial] vino a buscarla. Mientras ascendía con Lemugot Mangay, arrojó los dos mazos y se transformaron en un par de barbudos [un macho y una hembra]. Los barbets entonces le dijeron a Lemugot Mangay: "Ahora que nos dejas en este mundo, ¿cómo sobreviviremos"? Lemugot Mangay y Boi Henwu respondieron a los barbets: "Os proporcionaremos comida y seguiréis viviendo". De ahí proviene el barbet: los mazos de Boi Henwu. D'wata (una deidad celestial suprema) envió a Lemugot Mangay a buscar a Boi Henwu y llevarla al longit (cielo o reino superior). Antes de partir, se peinó y se puso sus adornos y galas. Por eso hay adornos en este mundo: Boi Henwu nos los legó. Luego, antes de ascender, tocó la percusión. Cuando Lemugot Mangay la oyó tocar, fue a buscarla. Al ascender, dejó atrás sus mazos. Boi Henwu había encontrado a su hombre. No había tenido ningún hombre antes, sólo Kludan [el primer hombre que también es su 'niño ayudante']. Cuando Boi Henwu ascendió con Lemugot Mangay, Kludan regresó al lago Sebu. Autor(es): Manolete Mora Acta Musicologica, Vol. 59, Fasc. 2 (Mayo - Agosto, 1987), pp. 187-212 Comentario La importancia fundamental de la música en el desarrollo de la sociedad es un punto importante que vale la pena enfatizar y repetir: Un yo social-espiritual y un orden social-moral “la música se cruza con las fronteras culturales, facilitando nuestro “yo social” al vincular nuestras experiencias e intenciones compartidas”. - Schulkin y Rag Schulkin y Raglan observan: “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. Los sistemas cognitivos también son la base de la interpretación y la sensibilidad musicales. La música es una de esas cosas que hacemos espontáneamente, lo que refleja la maquinaria cerebral vinculada a las funciones comunicativas, ampliada y diversificada en una amplia gama de actividades humanas. La música afecta a diversas capacidades y recursos cognitivos, entre ellos la aritmética, el lenguaje y la percepción del espacio. De la misma manera, la música se cruza con las fronteras culturales, facilitando nuestro “yo social” al vincular nuestras experiencias e intenciones compartidas. (La evolución de la música y la capacidad social humana Jay Schulkin, Greta B. Raglan Front Neurosci. 2014; 8: 292. Publicado en línea el 17 de septiembre de 2014. doi: 10.3389/fnins.2014.00292) Investigación moderna: “Los sueños de los difuntos” pueden facilitar la curación 1. Easterling et al. observan que “por el contrario, la experiencia ha demostrado a los cuidadores pastorales que las personas parecen afrontar mejor las situaciones de crisis si pueden “actualizar” sus experiencias espirituales. (Experiencia espiritual, asistencia a la iglesia y duelo”, por Larry W. Easterling, Th. D, Louis A. Gamino, Ph.D., Kenneth W. Sewell, Ph.D., Linda S. Stirman, BSN) 2. Julie Parker concluye que "los hallazgos de este estudio respaldan el modelo emergente de duelo que postula que mantener vínculos continuos con la persona fallecida puede ser adaptativo. También respaldan la afirmación de que los sistemas de creencias espirituales y/o religiosas están asociados con resultados adaptativos del duelo". 3. Kate Adams, Bishop Grosseteste University College Lincoln, Brendan Hyde, Australian Catholic University, observan que “los sueños sobre personas fallecidas y aquellos que están relacionados con la muerte de otras maneras no son poco comunes durante la infancia, en particular si se tiene en cuenta que estos sueños pueden reflejar de cerca las etapas del proceso de duelo (Garfield, 1996)… Los estudios cualitativos han demostrado que algunos niños reflexionan sobre sus sueños y encuentran significado en ellos, y algunos de estos sueños tienen un impacto espiritual” (Los sueños de duelo de los niños y la teoría de la inteligencia espiritual). Comentario Alessandro Casale observa: “Las sociedades indígenas de América del Norte y del Sur tienen teorías e interpretaciones de los sueños que revelan un orden filosófico sobre la naturaleza del universo. Este concepto suele ser diferente al de otras sociedades no indígenas, como las euroamericanas, que en gran medida desestiman los sueños por considerarlos poco importantes para la realidad de la vida diaria”. (Indigenous New Hampshire Collaborative Collective Indigenous Dreams: Prophetic Nature, Spirituality, and Survivance By Alessandro Casale '19) Yo añadiría que la afirmación de que las sociedades euroamericanas “desestiman” los sueños como fuente de “inteligencia” es una subestimación grosera. Los materialistas académicos vilipendian y degradan los sueños de los muertos, por ejemplo, como “alucinaciones y delirios”, literalmente. En mi investigación sobre los sueños de personas fallecidas, en contraste con la mayoría de los estudios de psicología, dos artículos psiquiátricos sobre los sueños de personas fallecidas describían los sueños de personas fallecidas de manera bastante literal como "alucinaciones y delirios". La Dra. Neal, psiquiatra formada en Johns Hopkins, me dijo que no tenía formación ni educación sobre personas que tienen experiencias espirituales. En cierto sentido, la APA es peor. Se refieren a anomalías. Las anomalías no son personas por definición. Esto contrasta con los artículos de la mayoría de los investigadores psicológicos que demuestran que los sueños de personas fallecidas pueden -y han- facilitado la curación en el duelo. J. E. Kennedy observa que "se han realizado muy pocas investigaciones sobre "personas", lo que, según mis experiencias e investigaciones, es demasiado cierto. Las creencias espirituales y religiosas como “sistemas de significado” que integran “relaciones sociales” y la desconexión de Frankl Como también sostienen Paloutzian y Park (p. 12, énfasis añadido), “la religión y la espiritualidad son sistemas de significados más o menos coherentes, elaborados culturalmente, que se insertan en relaciones sociales e instituciones situadas en entornos naturales y construidos complejos y se adquieren a través de ellas”. En principio –a la luz del hecho de que existe un consenso entre los científicos de que, por encima de todo, los seres humanos son “animales sociales”–, las relaciones serían las “características” principales y primarias de la humanidad, por así decirlo. El concepto de “sistemas de significado” que integran “relaciones sociales” está en línea con mucha investigación sobre las sociedades humanas primitivas; por ejemplo, el enfoque de Erica Hill sobre las creencias espirituales en los espíritus animales como “relaciones humanas con el mundo animal”. Yo agregaría que David Hay, un psicólogo cristiano, que defiende la importancia de la espiritualidad “relacional” [especialmente relativa a Dios] lo explica en términos de “Ese gran filósofo escocés John Macmurray (1961), ya había enunciado algo similar en sus Gifford Lectures en la Universidad de Glasgow en 1954: ……la unidad de la existencia personal no es el individuo, sino dos personas en relación personal; y que somos personas no por derecho individual, sino en virtud de nuestra relación con los demás… La unidad de lo personal no es el “yo” sino el “tú y yo”. El Ser Social – Espiritual crea el Orden Social – Moral- 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”. En esencia, Erica Hill define las creencias espirituales en este contexto como la creación de una realidad centrada en las relaciones humanas con el medio ambiente. El énfasis está en las “relaciones humanas”, en contraste con las relaciones con lo “sobrenatural”. El hecho es que las creencias espirituales en los espíritus animales, como Erica Hill muestra en detalle, proporcionaron una conciencia social o estructura de significado (sistema de símbolos en términos del antropólogo Clifford Geertz) no solo en la actividad de cazar sino también, como enfatiza Erica Hill, en los “medios” sociales o la estructura social. En eso, las religiones desde entonces necesitan envolver o incluir comunidades y sociedades enteras, lo que necesariamente requiere creencias espirituales y religiosas para cumplir una gran cantidad de funciones diferentes con el fin de crear y mantener una comunidad. Debo confesar que mi impresión es que en este momento particular en el tiempo el péndulo que se centra en lo sobrenatural y trascendental, que algunos con demasiada frecuencia consideran de otro mundo, ha oscilado demasiado y la gente ha perdido el contacto con algunos de los orígenes y raíces de la espiritualidad. Como tal, las creencias espirituales estaban centradas y relacionadas principalmente con las “relaciones humanas”, y lejos de serlo. Como afirma enfáticamente Erica Hill, “sus pensamientos y acciones establecían y mantenían 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”. Al resumir los extensos rituales, reglas y tabúes involucrados en las creencias espirituales en los espíritus animales y la presencia omnipresente de las creencias espirituales en la vida cotidiana, Erica Hill afirma: "En primer lugar, los animales de presa, incluidos el oso, la morsa y la ballena, eran percibidos como seres agentes que interactuaban con los humanos como personas; eran iguales sociales sensibles capaces de decidir si favorecían a los humanos al permitir que los capturaran. Los cazadores humanos interactuaban con animales de presa de manera regular, tal vez diaria. El ritual de caza y la observancia de los tabúes eran responsabilidad del cazador individual y los miembros de su familia, cuyo deber era acercarse, capturar, descuartizar y deshacerse adecuadamente del animal y sus restos. Erica Hill continúa diciendo: "Dos formas de cultura material son indicativas de esta relación esquimal-animal: amuletos de caza y escondites de restos de mamíferos marinos y, más tarde, de renos. Los amuletos, enterrados con los cazadores y recuperados de contextos funerarios en sitios costeros de Alaska y Chukotka, materializaron la relación entre los cazadores y los inuat de presa”. Erica Hill destaca los procedimientos y protocolos relativamente detallados que estructuraban las “relaciones humanas con el mundo natural” y detalla algunas de las formas y protocolos precisos que determinaban específicamente algunas relaciones. Erica Hill observa que “las relaciones con estas personas implicaban conjuntos de reglas y expectativas y se basaban en el respeto mutuo, al igual que las relaciones con los parientes humanos. Las faltas de conducta, los malentendidos y los malos modales tenían implicaciones sociales negativas, al igual que las tenían en las interacciones con los afines, los primos o los socios comerciales”. El Bayanihan filipino y la conciencia social colectivista Como destacó Amanda Everett, los conceptos filipinos de “bayanihan y damay… son ejemplos de una sólida colaboración comunitaria”. Una amiga mía que tiene una conexión ilongga traduce la palabra filipina Bayanihan como “ayudar a los demás”, lo que tiene un énfasis ligeramente diferente al de la definición del diccionario: bayanihan es una palabra filipina derivada de la palabra bayan, que significa pueblo, nación o comunidad en general. “Bayanihan” significa literalmente “ser un bayan” y, por lo tanto, se utiliza para referirse a un espíritu de unidad y cooperación comunitaria. Otra conexión filipina enfatizó que bayanihan no es una palabra tribal, sino universal en la cultura filipina. Las sociedades colectivistas son una realidad bien demostrada. El colectivismo es la tendencia, a nivel individual y social, a considerarse interdependiente y miembro de un grupo, en lugar de un ser independiente. En las culturas colectivistas, las personas sienten que pertenecen a grupos o colectivos más grandes que se preocupan por ellas a cambio de lealtad (Hofstede y Bond, 1984). Como resultado, las culturas colectivistas valoran la colaboración, el comunalismo, la interdependencia constructiva y la conformidad con los roles y las normas. Es especialmente probable que una cultura colectivista enfatice la importancia de la armonía social, el respeto y las necesidades del grupo por sobre las necesidades individuales. En las culturas colectivistas, los objetivos y las necesidades del grupo tienden a tener prioridad sobre los del individuo. Rasgos culturales colectivistas En primer lugar, la definición del yo como interdependiente, en relación con otras personas y no en los rasgos abstractos de un individuo (Markus y Kitayama, 1991b; Reykowski , 1994). En segundo lugar, una alineación de objetivos personales y comunitarios, lo que significa que el individuo toma decisiones teniendo en cuenta los deseos del colectivo y lo que aporta o quita al grupo. En tercer lugar, a la hora de tomar decisiones se tienen más en cuenta las normas sociales que las actitudes individuales. Por último, se hace hincapié en las relaciones, incluso si son desventajosas para los individuos. El núcleo del colectivismo es la idea de que los grupos se unen y obligan mutuamente a los individuos ( Kemmelmeier 2002). Como tal, los colectivistas valoran la seguridad, las buenas relaciones sociales, la armonía dentro de los grupos internos y las relaciones personalizadas. ( Triandis , McCusker y Hui, 1990), y las sociedades colectivistas se basan en obligaciones mutuas basadas en el estatus (Schwartz 1994). Estos grupos internos pueden ser tan diversos como la familia, el clan, la etnia o la religión y, como tal, los valores de los grupos internos colectivistas pueden abarcar un alcance más amplio que los del individualismo. Los grupos internos son maleables y, en ocasiones, pueden extenderse a una sociedad entera. (Understanding Collectivist Cultures: Overview & Examples, Simply Psychology, Charlotte Nickerson https://www.simplypsychology.org/what-are-collectivistic...#) Cultura colectivista versus individualismo extremo y la locura de Trump por no llevar mascarilla Por ejemplo, el colectivismo fue un poderoso predictor del uso de mascarillas durante la pandemia de COVID-19, tanto entre individuos como entre culturas ( Jin y English 2021). Mención especial merece la “Locura antisocial sin mascarillas” liderada por cristianos de extrema derecha. “Los estadounidenses son el 4% de la población mundial. Sin embargo, los estadounidenses representan el 20,6% de los muertos del mundo. Análisis del número de muertes innecesarias excesivas en comparación con otros países”. Muchos líderes cristianos de derecha habían adoptado la “Locura sin mascarillas” defendida por –nada menos que– un “presidente” de los Estados Unidos –Donald Trump–. Lo que encuentro más preocupante es que la Locura sin mascarillas –que está liderada en gran medida por líderes cristianos evangélicos y bautistas del sur extremistas– Debemos devolver el equilibrio a la Fuerza David Hay, un erudito y teólogo cristiano, sostiene que la academia occidental convierte el modelo o mapa del “individualismo extremo”, lo cual creo que es correcto. Virgilio Enriquez tiene puntos de vista muy similares y veía a la academia occidental como una amenaza a los valores prosociales como Kapwa (identidad compartida), la falacia de Allport de que “no existe una psicología de grupos”, que incluso hoy en día sigue siendo un problema. Brian McVeigh, un erudito en cultura japonesa y autor, afirmó que la idea de que “no existe una psicología de grupos” es un ejemplo de individualismo extremo. Markus, Shinobu Kitayama y Rachel Heiman, autores del capítulo Cultura y principios psicológicos básicos del Manual de psicología social de principios básicos, afirman con bastante valentía –y de forma inequívoca– que, en la actualidad, “los psicólogos que estudian grupos abordan la idea de un grupo como entidad sólo con mucha cautela”. La locura por no usar mascarillas en los EE. UU. es una prueba clara de que la apreciación de David Hay es correcta. La prueba está en el pudín: las muertes estadounidenses por coronavirus son desproporcionadamente mucho mayores que las muertes por coronavirus en Europa, o en cualquier otro país. Un artículo de Market Watch publicado el 13 de agosto de 2020 informó que "Estados Unidos tiene, con diferencia, la mayor cantidad de casos, con 5,19 millones, y 166.027 muertes relacionadas con COVID-19". El hecho es que la población estadounidense es el 44% de la población europea, pero las muertes estadounidenses representan el 77% de las muertes europeas debido al coronavirus. El número proporcional de muertes estadounidenses por coronavirus es mucho, mucho mayor que el que ha sufrido cualquier otro país por muertes por coronavirus. Estados Unidos bien podría ser de otro planeta. Me parece preocupante la locura de no usar mascarillas porque viola directamente el mandamiento de Cristo de “amarse los unos a los otros”: “Un mandamiento nuevo os doy: que os améis unos a otros; como yo os he amado, que también os améis unos a otros” (Juan 13:34), lo que, como mínimo, exigiría ser considerado, amable y atento con los demás. Peor aún, la locura de no usar mascarillas no tiene sentido. ¿Qué propósito podría tener no solo ser grosero, sino también poner en peligro la salud de los demás? ¡Ninguno, nada, absolutamente sin sentido! Reflexiones y comentarios: interconectividad intrincada El espíritu como fuerza - La fuerza vital como conciencia social-colectiva con inspiración divina de vez en cuando El inmortal físico cuántico Max Planck afirma: “Toda materia se origina y existe únicamente en virtud de una fuerza... Debemos suponer que detrás de esta fuerza existe una Mente consciente e inteligente. Esta Mente es la matriz de toda la materia”. Conciencia y física cuántica: Las leyes de la mecánica cuántica requieren conciencia Eugene Wigner, físico teórico y matemático, afirmó inequívocamente: “No era posible formular las leyes de la mecánica cuántica de una manera totalmente consistente sin referencia a la conciencia”. RC Henry, autor y filósofo, enfatiza: “¡Los observadores crean la realidad y la verdad!” Esto es cierto también –o especialmente- en el caso de la fijación materialista con la cuantificación y la estrecha realidad molecular. Hay una serie de estudios que demuestran que las “psicologías” también pueden ser profecías autocumplidas: Creación de la realidad física y creación de un “sentido de la realidad” Mientras que Cristo enfatizó al Espíritu Santo como "Espíritu es Verdad" (Juan 5:6, o el Espíritu de Verdad, o adorar en Espíritu y verdad - para la perspectiva de la conciencia como inteligencia y fuerza - Espíritu Santo judío: Ruach Hakodesh Todos los Profetas hablaron "en el Espíritu Santo"; y el signo más característico de la presencia del Espíritu Santo es el don de profecía, en el sentido de que la persona sobre la que reposa contempla el pasado y el futuro. En el judaísmo, el Espíritu Santo (hebreo: רוח הקודש , ruach ha-kodesh) se refiere a la fuerza divina, la cualidad y la influencia de Dios sobre el universo o sobre las criaturas de Dios, en contextos determinados. Creando un sentido de realidad Como observó William James en 1902, las experiencias espirituales pueden crear un "sentido de realidad". A través del arte, la música y la espiritualidad, así como del análisis cognitivo, las personas crean la realidad. Eso es lo que los procesos espirituales hicieron durante decenas de miles de años, para bien o para mal: la creación de la realidad y la verdad humanas. En una observación que es paralela a la creación de un sentido de realidad por parte de William James, Michael Steger enfatiza: “el significado es, en esencia, un factor integrador para las personas. El significado reúne las ideas de las personas sobre quiénes son, el tipo de mundo en el que viven y cómo se relacionan con las personas y los entornos que las rodean. El significado incorpora estos elementos a las aspiraciones y objetivos generales de las personas” (Quest, pág. 169). Por lo tanto, el “significado” y la conciencia no son abstracciones estáticas que se encuentran en los estantes de los libros, sino un proceso dinámico y continuo de creación. Es decir, desde una determinada perspectiva, medir la realidad cambia la verdad de la “creación de la realidad” a una realidad que se puede cuantificar, lo que sesga una perspectiva verdadera desde una determinada perspectiva. No podemos vivir en un mundo interpretado por otros: Hildegarda de Bingen (c. 1098 – 1179), conocida como la Sibila del Rin, que fue una abadesa benedictina alemana, observó: "No podemos vivir en un mundo que no es el nuestro, en un mundo que otros interpretan para nosotros. Un mundo interpretado no es un hogar. Parte del terror es recuperar nuestra propia escucha, usar nuestra propia voz, ver nuestra propia luz". Un estrecho pasaje hacia la verdad: “Sólo hay un estrecho pasaje hacia la verdad (ya sea científica o de otro tipo) que pasa entre la Escila de una niebla azul de misticismo y la Caribdis de un racionalismo estéril. Este pasaje siempre estará lleno de trampas y uno puede caerse por ambos lados”. - Premio Nobel de Física Wolfgang Pauli Anexo I. Una dimensión espiritual: conectividad y sensación de bienestar Extracto del artículo sobre experiencias espirituales de JE Kennedy Los aspectos más destacados del estudio de Kennedy son que las experiencias generan un mayor interés en la espiritualidad y una dimensión espiritual, la guía de un poder superior y una mayor sensación de bienestar y conectividad. Los datos de una muestra de conveniencia de 120 personas interesadas activamente en la parapsicología que informaron haber tenido al menos una experiencia paranormal y/o trascendente mostraron que estas experiencias aumentaron su interés y creencias en asuntos espirituales y aumentaron su sensación de bienestar. Más específicamente, la mayoría de los encuestados indicó que las experiencias dieron como resultado un aumento de la creencia en la vida después de la muerte, la creencia de que sus vidas están guiadas o vigiladas por una fuerza o ser superior, el interés en asuntos espirituales o religiosos, la sensación de conexión con los demás, la felicidad, el bienestar, la confianza, el optimismo sobre el futuro y el significado de la vida. También indicaron una disminución del miedo a la muerte, la depresión o la ansiedad, el aislamiento y la soledad, y la preocupación y los temores sobre el futuro. Las medidas de bienestar actual y la importancia actual de la espiritualidad se asociaron positivamente con los cambios reportados en el bienestar y la espiritualidad resultantes de experiencias anómalas. Aunque el 45% de los encuestados indicó que una experiencia paranormal les había causado mucho miedo, este miedo parecía ser temporal o estar mezclado con un sentimiento positivo porque sólo el 9% indicó que sus experiencias habían sido aterradoras sin ningún valor positivo. Investigaciones recientes sugieren que una visión del mundo abierta a aspectos de la vida que van más allá del ámbito materialista físico puede favorecer la salud y el bienestar (Borysenko, 1993; Gartner, Larson y Allen, 1991; Koenig, 1990; Larson y otros, 1992; Ornish, 1990). El interés por esta investigación sobre la medicina mente-cuerpo y el vínculo entre la espiritualidad y la salud está creciendo rápidamente. [p. 249-250] Un estudio exploratorio de los efectos de las experiencias paranormales y espirituales en la vida y el bienestar de las personas JE Kennedy y H. Kanthamani (Publicación original y derechos de autor: The Journal of the American Society for Psychical Research, 1995, Volumen 89, pp.249-265. Nuevo enfoque integrador: síntesis-consenso de Frankl, Jung y W. James: las experiencias espirituales generan significado y sentido de realidad Estas perspectivas de los psicólogos del duelo son coherentes con el Consenso de Síntesis de Viktor Frankl, Carl Jung y William James, o el "Nuevo Enfoque Integrador", como lo denominó el Dr. Paul Wong. El Dr. Paul Wong amplía las opiniones de Viktor Frankl: "La dimensión noética (espiritual, específicamente humana) contiene cualidades tales como nuestra voluntad de significado [el concepto central de Frankl sobre el impulso primario del ser humano], nuestra orientación hacia los objetivos, ideas e ideales, creatividad, imaginación, fe, amor que va más allá de lo físico, una conciencia más allá del superyó, autotrascendencia, compromisos, responsabilidad, sentido del humor y la libertad de elección". En primer lugar, William James enfatiza que “Ellas [las abstracciones (símbolos) y las emociones-experiencias espirituales] determinan nuestra actitud vital tan decisivamente como la actitud vital de los amantes está determinada por el sentido habitual,… si las tienes, y las tienes con alguna fuerza, lo más probable es que no puedas evitar considerarlas como percepciones genuinas de la verdad, como revelaciones de un tipo de realidad [subrayado mío] que ningún argumento adverso, por incontestable que sea con palabras, puede expulsar de tu creencia” (p. 47). William James continúa diciendo que las experiencias religiosas y las experiencias espirituales crean y generan un “sentido de realidad” (p. 48). Entonces, a la luz del hecho de que las experiencias espirituales a menudo involucran emociones altamente cargadas y también tienden a dar forma a un sentido de la realidad, así como el hecho de que el duelo se trata principalmente del apego y las emociones, tendría sentido que las experiencias espirituales en los procesos de duelo pudieran remodelar y facilitar la resolución del duelo (obra clásica de William James, publicada originalmente en 1902, Las variedades de las experiencias religiosas). Para ponerlo en perspectiva, Park y Paloutzian observan –a partir de una revisión reciente de “numerosos” estudios de personas que tienen experiencias espirituales o psíquicas- espirituales que entre un tercio y la mitad de las personas tienen experiencias psíquicas-espirituales. Eso significa que en los Estados Unidos 110 millones de personas tienen experiencias de un tipo u otro. Además, un pequeño estudio indicó que 64 de 125 personas recurren a la espiritualidad en el duelo. Park y Paloutzian continúan diciendo que los estudios definitivamente “establecen la normalidad de tales informes y que los científicos sociales han ignorado hasta hace poco un fenómeno común” (p. 67). Adenda II. Espiritualidad fructífera y creativa en el mundo real – ¡La forma en que miras las cosas es la fuerza más poderosa que moldea tu vida! El poeta y teólogo irlandés John O'Donohue Los fundamentos son importantes: los fundamentos son significativos porque las reglas académicas (metodologías) moldearían la manera en que los estudiantes y las personas piensan. Todos los “grandes” enfatizan que la manera en que vemos, imaginamos o imaginamos el mundo es fundamental: “modelos” (Dr. Ramachandran, Dr. Farra), “símbolos” (Jung), “mapeo” (Damasio, Geertz), “categorías mentales” (Bargh). Una categorización adecuada de tipos y propiedades es fundamental para producir una imagen o evaluación realista. Como dijo Buda: “Nos convertimos en lo que pensamos” y las universidades enseñan la forma materialista de pensar, y la mentalidad materialista molecular podría transmitirse fácilmente a través de estereotipos inconscientes (desadaptativos). Hay algunos hechos sociológicos que podrían tenerse en cuenta, como el aumento del 36% en la tasa de suicidios de 2000 a 2021 (CDC) Método científico aristotélico aplicado a la espiritualidad - Método científico = 1. Reúna los hechos 2. Categorizar los datos 3. Analizar la información 4. Sacar conclusiones Cuestiones metodológicas A, Contexto del mundo real - Muzafer Sherif: “Un constructo psicológico, para que resulte válido y adecuado, debe ser tan válido y adecuado para manejar los asuntos humanos ordinarios como en... [un] experimento de laboratorio”. (Vol. 52, No. 6, noviembre de 1945, The Psychological Review, M Sherif y H Cantril). Categorización del Nuevo Modelo-Paradigma de tipos fructíferos y creativos de espiritualidad del mundo real –como la espiritualidad del duelo o la compasión– como contrapunto a la máxima materialista “¡Toda espiritualidad es irreal!” William R. Miller y Carl E. Thoresen afirman: “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”. (Artículo del NIH: “Espiritualidad, religión y salud: un campo emergente de investigación”) El materialismo molecular es una mentalidad –no una ciencia–, de hecho, muy alejada de cualquier ciencia realista de la conciencia humana. Contrapunto a la máxima materialista académica “Toda espiritualidad es irreal” 1. Espiritualidad de la compasión: “La compasión por los demás y el apoyo social tienen valor para la supervivencia y beneficios para la salud… (The Oxford Handbook on Compassion: p. 171) “Nuestros hallazgos sostienen que la espiritualidad, más allá de la religiosidad, está asociada de manera única con una mayor compasión y un mayor altruismo hacia los extraños”. (The Social Significance of Spirituality Laura R. Saslow et al), “la religiosidad y la espiritualidad se asociaron de manera positiva con el amor compasivo tanto por los demás cercanos (amigos, familia) como por la humanidad (desconocidos)”. (Compassionate love…..., S. Sprecher 2. Espiritualidad musical Shulkin y Raglan "Nuestra evolución está estrechamente ligada a la música y al cuerpo como instrumento (por ejemplo, las palmas). La música, entre otras cosas, ayuda a facilitar conductas sociales cooperativas y coordinadas". "La música es una parte fundamental de nuestra evolución, y funcional porque facilita el "contacto humano" y nuestro "yo social". En una primera aproximación, en el ámbito intercultural, las conductas "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) (Ian Cross) 3. Curación espiritual en el duelo Healing Easterling, et al. observan: “Por el contrario, la experiencia ha demostrado a los cuidadores pastorales que las personas parecen afrontar mejor la situación si pueden "actualizar" sus experiencias espirituales en tiempos de crisis. El estudio de J. Parker "apoya la afirmación de que los sistemas de creencias espirituales y/o religiosas están asociados con resultados adaptativos del duelo". 4. Normas prosociales/espiritualidad Kapwa-loob Kapwa y espiritualidad relacional: K Lagdameo-Santillan “Kapwa es un reconocimiento de una identidad compartida, un yo interior, compartido con otros (es decir, Reynaldo Ileto, Jeremiah Reyes, Mercado, etc.) + Ubuntu (africano - anglicano Tutu) Anam Cara - amigo del alma (celta - amigo del alma, O'Donohue - teólogo irlandés) 5. Espiritualidad infantil Donna Thomas: “Las experiencias anómalas pueden catalizar la autocuración en niños y jóvenes”. 6. Espiritualidad artística: Robert K. Johnston - El 20 por ciento de los estadounidenses recurre a los “medios, las artes y la cultura” como su principal medio de experiencia y expresión espiritual... 7. Espiritualidad poética y profecía: creatividad y trascendencia: "El profeta es un poeta. Su experiencia es una que los poetas conocen. Lo que los poetas conocen como inspiración poética, los profetas lo llaman revelación divina" - Heschel 8. Tejido de sueños/ T'boli-T'nalak – Los sueños como fuente de inspiración divina y gracia divina. La artista T'boli, "Be Lang Dulay, una artista nacional, popularizó el tejido T'nalak con sus más de 100 diseños diferentes". 9. Las creencias de los cazadores-recolectores del Ártico en los espíritus animales como "relaciones humanas con el mundo natural..." en el contexto del principio de uso práctico de William James 10. Dra. Ingela Visuri: Espiritualidad y “El caso del autismo de alto funcionamiento” Comentario: Análisis comparativo de la "categorización" en el capítulo "Experiencias místicas, espirituales y religiosas" en el Manual de psicología de la religión y la espiritualidad de R F. Paloutzian y C L. Park. Una sinopsis es una lista corta de “experiencias anómalas” según la APA: “¡alucinaciones, experiencias cercanas a la muerte, de vidas pasadas, místicas y paranormales!”. Pero, según mi visión general, no hay absolutamente nada sobre “personas” que tienen experiencias. III. El tejido de sueños personales En una nota personal, añadiría que tener la idea de que los sueños pueden ser una fuente de inspiración [divina] da a los estudiantes de Bla'an y T'boli con los que me encontré una mentalidad similar a la mía. Tengo varios sueños "precognitivos" documentados. En mi opinión, es muy similar a tejer sueños: tengo un sueño y una "inspiración o percepción divina", por así decirlo. Los tejedores de sueños trabajan con diseños (integrados en una sociedad compleja) y yo trabajo con palabras e ideas, ideologías, estereotipos y procesos inconscientes. Para ponerlo en perspectiva, he estado escribiendo sobre la relevancia e importancia de la conciencia social desde 2018, lo que hace que los ideales y normas prosociales filipinos de kapwa-loob también sean similares a mi forma de ver el mundo. Tengo media docena de sueños de "previsión", cuatro de los cuales están documentados, todos con interpretaciones coherentes y razonables. El primero, que se muestra a continuación, es un sueño sobre Pakistán y la guerra nuclear. (2) Un sueño híbrido de percepción-sueño: "etiqueta" precognitiva (una etiqueta que describo como una acción central más uno o dos detalles) del terrorista "incel" en Canadá a fines de abril de 2018. (3) Sueño sobre Libia (26-2-2019), (4) Sincronicidad con el ataque de Estrasburgo, Francia - sueño 9-(19-20)- Como observó Jean MacPhail, investigadora, autora de A Spiral Life y ex investigadora de neuropatología en la Universidad de Harvard: «¡Mis experiencias son muy singulares!», en parte porque se relacionan con acontecimientos ajenos a mí, además de ser coherentes con interpretaciones razonables y estar, relativamente hablando, bien documentadas. Un punto de orden importante sería que casi todas mis experiencias encajarían fácilmente en una categoría paralela a las llamadas de alarma de los animales. Mis experiencias como “llamadas de alarma” también son consistentes con los exitosos experimentos repetidos de Daryl Bem sobre precognición. En 2016, un artículo sobre un metaanálisis de experimentos precognitivos muy exitosos de Daryl Bem (et al) afirma que “Cuando se incluyen los propios experimentos de Bem, la base de datos completa comprende 90 experimentos de 33 laboratorios diferentes ubicados en 14 países diferentes. Un total de 12.406 personas participaron en estos experimentos”. El artículo continúa diciendo que los resultados mostraron que el diseño experimental centrado en el sexo [instintivo] superó con creces a los otros diseños. (Un resumen de “Sentir el futuro: un metaanálisis de 90 experimentos sobre la anticipación anómala de eventos futuros aleatorios de Bem, Tressoldi, Rabeyron y Dugga) IV. Una rápida comparación entre la mentalidad espiritual y la mentalidad materialista: el calentamiento global y los extremistas republicanos de derecha Creo que debo destacar el hecho de que Trump, que fácilmente podría ser visto como el penúltimo materialista y el máximo narcisista, desde cierta perspectiva. Además, los republicanos de extrema derecha son bien conocidos por ser, no solo antiecologistas, sino virulentamente antinaturales, de hecho, sin ningún respeto por la vida. Trump hizo que se eliminaran todas las referencias al cambio climático de todos los sitios web federales. Artículo sobre el Papa Francisco: “Mientras el avión papal volaba cerca de las islas del Caribe azotadas por el huracán Irma, el Papa dijo que quienes rechazan la ciencia del clima le recuerdan un salmo del Antiguo Testamento sobre la terquedad. “El hombre es estúpido, dice la Biblia. Es así, cuando no quieres ver, no ves”, dijo. Francisco agregó que los individuos y los líderes mundiales tienen la responsabilidad moral de ayudar a preservar el medio ambiente o, de lo contrario, serán juzgados por la historia por su inacción. Dijo que quienes dudan de que la actividad humana cause el cambio climático deberían consultar con los científicos”. Según el sitio web de la NOAA: “Un nuevo estudio publicado hoy en línea en la revista Science concluye que el ritmo del calentamiento global durante los últimos 15 años ha sido tan rápido o más rápido que el observado durante la segunda mitad del siglo XX. El estudio refuta la idea de que ha habido una desaceleración o una “pausa” en el ritmo del calentamiento global en los últimos años”. Cuando los huracanes Harvey, Irma y María atravesaron océanos inusualmente cálidos este verano, cada uno de ellos batió récords, sorprendiendo incluso a los científicos que estudian el clima extremo. Los científicos dicen que los eventos de lluvias extremas que alimentan estas inundaciones están aumentando en muchas partes del mundo, y los huracanes de este año se ajustan a esa tendencia. En particular, el aumento de las temperaturas en el océano y el aire junto con el auge de la construcción en áreas vulnerables están alimentando el mayor riesgo de diluvios masivos. “Todas estas tormentas pasaron por un período en el que ganaron fuerza rápidamente”, dijo James Kossin, un científico atmosférico del Centro de Predicción Meteorológica y Climática de la NOAA. “Eso fue alarmante”. Los virulentos esfuerzos antiambientales de Trump La administración Trump ha derogado más de 100 normas ambientales. Aquí está la lista completa. Por NADJA POPOVICH, LIVIA ALBECK-RIPKA y KENDRA PIERRE-LOUIS ACTUALIZADO el 20 de enero de 2021 En el transcurso de cuatro años, la administración Trump desmanteló importantes políticas climáticas y derogó muchas más normas que regulaban el aire limpio, el agua, la vida silvestre y los productos químicos tóxicos. En total, un análisis del New York Times, basado en investigaciones de la Facultad de Derecho de Harvard, la Facultad de Derecho de Columbia y otras fuentes, contabiliza casi 100 normas ambientales oficialmente revocadas, revocadas o de otro modo revocadas durante el gobierno de Trump. La mayor parte de los retrocesos identificados por el Times fueron llevados a cabo por la Agencia de Protección Ambiental, que debilitó los límites de la era Obama a las emisiones de dióxido de carbono (que calientan el planeta) provenientes de las plantas de energía y de los automóviles y camiones; eliminó las protecciones de más de la mitad de los humedales del país; y retiró la justificación legal para restringir las emisiones de mercurio de las plantas de energía. Al mismo tiempo, el Departamento del Interior trabajó para abrir más tierras para la explotación de petróleo y gas, limitando las protecciones a la vida silvestre y debilitando los requisitos ambientales para los proyectos. El Departamento de Energía flexibilizó los estándares de eficiencia para una amplia gama de productos. Ideología materialista molecular Este completo desprecio por la naturaleza, la tierra –y en realidad la “vida”– es claramente el resultado de una mentalidad materialista –una mentalidad que sostiene que todo es materia y que la vida o la naturaleza no tienen mérito por sí mismas–. En realidad, este es el argumento del secularismo de Karen Armstrong “al revés”. Karen Armstrong “El sesgo racional de nuestra modernidad científica ha dado lugar a un literalismo nuevo y poco hábil. “El materialismo como ideología” es un ensayo mío que plantea el mismo punto, sólo que más centrado. Como punto de orden, añadiría que el agente del FBI McElwee afirma que “el materialismo ha desestabilizado a la sociedad”, lo que en realidad es cierto. Armstrong continúa diciendo: “En el mundo premoderno, por ejemplo, los judíos, los cristianos y los musulmanes disfrutaban de interpretaciones altamente alegóricas de las Escrituras: como palabra de Dios, era infinita y no podía limitarse a una sola interpretación”. La conciencia humana como fuerza y energía Una cuestión técnica importante y un posible error de cálculo, en mi opinión, es que la suposición de que la conciencia humana es una entidad fija que se puede medir y cuantificar podría no resistir un examen riguroso. Históricamente, la conciencia humana siempre ha estado en constante cambio. Por lo tanto, considerarla una entidad fija podría conducir a “datos sesgados” y producir una distorsión de la verdad. Varios líderes espirituales consideran la conciencia como una fuerza, por ejemplo, Gandhi. Tomemos como ejemplo la era de la Ilustración. La Era de las Luces o Era de la Razón, que comenzó en Europa durante los siglos XVII y XVIII, fue una conciencia social e ideológica, una fuerza intelectual y filosófica creada por ideas sociopolíticas y religiosas que dominaron el mundo de las ideas en Europa y generaron cambios en la cultura de la civilización occidental. Las ideas variaban, aunque la premisa más central se basaba en el ideal y la supremacía de la razón, y un tema político destacado era el autogobierno y el gobierno constitucional, así como la separación de la Iglesia y el Estado. El idealismo y las ideas de libertad, tolerancia religiosa, fraternidad, así como la búsqueda de la felicidad florecieron como ideales durante estos tiempos. Las ideas de la Ilustración fueron, en efecto, revolucionarias. Socavaron claramente la autoridad tanto de la monarquía como de la Iglesia católica. La Ilustración dio origen a lo que en realidad se denomina la Era de la Revolución, cuando, entre finales del siglo XVIII y mediados del XIX, los movimientos revolucionarios sacudieron el mundo, tanto en Europa como en las Américas. La revolución logró un cambio de las monarquías absolutistas a los gobiernos constitucionales, así como el surgimiento de la soberanía independiente de los estados nacionales. La Ilustración preparó el terreno para los movimientos del liberalismo y el neoclasicismo. La característica de la conciencia no sólo como una fuerza, sino probablemente como una fuerza independiente y parcialmente autónoma potenciada por factores evolutivos, parecería una posibilidad lógica saliente.

Créer la réalité et la communauté - du rêve dans l'Odyssée d'Homère au folklore du rêve amérindien : Sonenekuiñaji, Parintintin, Chipewyan + T'nalak - Tissage du rêve T'boli-Bla'an

By Charles E Peck Jr • 05 Sep, 2024
Créer la réalité et la communauté - du rêve dans l'Odyssée d'Homère au folklore du rêve amérindien : Sonenekuiñaji, Parintintin, Chipewyan + T'nalak - Tissage du rêve T'boli-Bla'an avec les chasseurs-cueilleurs de l'Arctique - relations humaines avec le monde naturel (par exemple Hill) et culture collectiviste Biographie : Charles E Peck Jr. Profil Academia.edu Lien vers le profil universitaire : https://independentscholar.academia.edu/CharlesPeckJr Abonnés 1 735 + lecteurs « très engagés » 3 508 Nombre total de vues (d'essais) 383 000 – dans le Top 0,1 % Academia.edu : site Web pour les universitaires et les étudiants où je publie des essais et des articles Du rêve de Pénélope dans l'épopée d'Homère au folklore du rêve amérindien : le tissage des rêves Sonenekuiñaji, Parintintin, Chipewyan et T'nalak T'boli-Bla'an + les chasseurs-cueilleurs de l'Arctique et Erica Hill Dans l'épopée d'Homère, Ulysse, Pénélope parle des rêves et du rêve d'Ulysse : photo : La _dispute_entre_Ajax_et_Ulysse_à_propos_de_l'armure_d'Achille,_par_Agostino_Masucci - Agostino Masucci (1691 - 1758) - Wikimedia Le rêve de Pénélope dans l'épopée d'Homère, L'Odyssée : Le rêve dans les cultures humaines antiques Dans les cultures antiques et primitives, les rêves étaient considérés comme une source potentielle de perspicacité et d'inspiration divines. Dans l'épopée d'Homère L'Odyssée, Pénélope, la femme d'Ulysse, qui fit un rêve qui semble signifier que le retour tant attendu de son mari Ulysse de la « guerre de Troie » est peut-être sur le point de se produire, a déclaré : Étranger, les rêves sont vraiment déroutants et peu clairs dans leur signification, et en aucune façon ils ne trouvent leur accomplissement dans toutes les choses pour les hommes. Car deux sont les portes des rêves obscurs, et l'une est faite de corne et l'autre d'ivoire. Les rêves qui passent par la porte d'ivoire scié trompent les hommes, apportant des paroles qui ne trouvent pas d'accomplissement. Mais ceux qui sortent par la porte de corne polie apportent des résultats vrais, quand un mortel les voit. Mais dans mon cas, ce n'est pas de là, je pense, que mon étrange rêve est venu. » (Dans le livre Odyssée 19, lignes 560-569) Tissage de rêves T'boli-Bla'an-T'nalak : communauté, connectivité, soi social et spirituel « L'art du tissage [du tissu t'nalak] chez les T'boli est une tradition spirituelle sacrée. On pense que les motifs proviennent de Fu Dalu, l'esprit de l'abaca [matériau pour le tissu] (p. 214). Le peuple T'boli est connu pour être l'un des groupes ethnolinguistiques les plus créatifs et artistiques des Philippines (Cudera et al., 2020). Parmi les différentes formes d'art T'boli, le T'nalak est l'une des plus populaires et des plus admirées au monde. Le t'nalak est un tissu traditionnel tissé à la main, originaire du peuple T'boli de la région de Cotabato. Il est tissé pour célébrer et rendre hommage aux événements majeurs de la vie de la communauté, tels que la naissance, la vie, le mariage ou la mort. Le tissu est tissé à partir de fibres d'abaca et est teint naturellement à partir d'écorce, de racines et de certaines plantes. Le tissage des rêves – T'nalak – Même un coup d'œil rapide sur la photo du festival T'nalak révèle instantanément que le tissage des rêves ne se concentre pas sur le tissu, les vêtements, l'abaca ou le surnaturel d'ailleurs. Le tissage des rêves concerne la connectivité, l'appartenance (une connexion étroite avec les Philippines (Ilongga) a ajouté « l'appartenance à la communauté »), la communauté et le moi social et spirituel. Amanda Everett observe : « Le T'nalak reflète des thèmes fondamentaux qui peuvent être utilisés pour comprendre les études philippino-américaines, notamment le bayanihan et le damay, qui sont des exemples de partenariat communautaire solide en tant que participant ou bénéficiaire. » (T'nalak : Le pays des tisserands de rêves - Amanda David Sheila Everett https://uw.pressbooks.pub/.../tnalak-le-pays-des-tisserands-de-rêves.../ ) Bayanihan philippin et conscience sociale collectiviste Comme l’a souligné Amanda Everett, les concepts philippins de « bayanihan et damay… sont des exemples de partenariat communautaire solide ». Une amie de ma connexion Ilongga traduit le mot philippin Bayanihan par « aider les autres », ce qui a une signification légèrement différente de la définition du dictionnaire : bayanihan est un mot philippin dérivé du mot bayan qui signifie ville, nation ou communauté en général. « Bayanihan » signifie littéralement « être un bayan » et est donc utilisé pour désigner un esprit d’unité et de coopération communautaire. Une autre connexion philippine a souligné que bayanihan n’est pas un mot tribal mais universel dans la culture philippine. En résumé , l’ordre social et moral englobe les vivants, les morts, les divinités et les esprits. Ramon Reyes (Religious Experience in the Philippines: From Mythos Through Logos to Kairos, RAMON C. REYES) Cela est vrai depuis des milliers d’années – et il va de soi que l’aspect spirituel – génétiquement et dans le contexte du symbolisme inconscient – serait toujours vrai et très saillant. Défilé de rue et danse de rue Tinalak/T'nalak Fiesta, photographiés sur la SMRAA de South Cotabato, ville de Koronadal pendant le festival T'nalak le 18 juillet 2009. Les couleurs de T'nalak par Louie D. Photography - 3763039917.jpg – Wikimedia Ordre social et moral De la même manière que l’observation de Ramon Reyes dans son article, Erica Hill souligne clairement dans son article très détaillé et complet, Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka, que la question des croyances spirituelles dans les esprits animaux, « les relations humaines avec le monde naturel », est la question centrale. Pour l’essentiel, Erica Hill définit les croyances spirituelles dans ce contexte comme la création d’une réalité centrée sur les relations humaines avec l’environnement. L’accent est mis sur les « relations humaines » – par opposition aux relations avec le « surnaturel ». Moitreyee Raju, une poétesse indienne (j’adore les poètes et l’énergie créatrice), artiste et « conteuse » a commenté mon essai sur la conscience sociale. Elle a observé : « Charlie Peck : Oui, la seule chose qui me frappe vraiment dans cet écrit est la mention du fait que la religion est un mode de vie. Et ce n’est pas quelque chose qui doit être pratiqué à certains moments ou à certains endroits. J’y crois et je le soutiens de tout cœur. Ma religion vit dans mon travail. 🌹 . Merci encore pour le partage. » L’une des principales fonctions des croyances religieuses est de « donner un sens au monde » et de fournir un « mode de vie ». Il apparaît évident, d’après un examen objectif de la spiritualité, que la spiritualité concerne les personnes – et les relations. « Bayanihan » et les sociétés collectivistes Comme l’a souligné Amanda Everett, les concepts philippins de « bayanihan et damay… sont des exemples de partenariat communautaire solide ». Les sociétés collectivistes sont une réalité bien établie. Le collectivisme est la tendance, au niveau individuel et sociétal, à se considérer comme interdépendant et membre d’un groupe plutôt que comme un être indépendant. Dans les cultures collectivistes, les individus ont le sentiment d’appartenir à des groupes plus vastes ou à des collectifs qui prennent soin d’eux en échange de leur loyauté (Hofstede et Bond, 1984). Par conséquent, les cultures collectivistes valorisent la collaboration, le communautarisme, l’interdépendance constructive et la conformité aux rôles et aux normes. Une culture collectiviste est particulièrement susceptible de mettre l’accent sur l’importance de l’harmonie sociale, du respect et des besoins du groupe par rapport aux besoins individuels. Dans les cultures collectivistes, les objectifs et les besoins du groupe ont tendance à prendre le pas sur ceux de l’individu. Créer la réalité « L'observateur crée la réalité ! » RC Henry – et - « Les théories-interprétations des rêves créent un modèle de la nature de l'univers ! » L'esprit comme force vitale, pulsion et identité : Alessandro Casale observe : « Les sociétés indigènes d’Amérique du Nord et du Sud ont des théories et des interprétations des rêves qui révèlent un ordre philosophique sur la nature de l’univers. Edgar Cayce a observé : « Le moi spirituel est la vie, l'activité du mental et du physique est celle de l'âme - et donc d'un corps-âme » (lecture Edgar Cayce 3590-2). Saslow déclare : « La spiritualité était particulièrement associée au fait d’avoir une identité spirituelle, d’avoir vécu des expériences transcendantes et d’avoir tendance à prier… Les participants plus spirituels étaient plus susceptibles d’avoir tendance à ressentir de la compassion, ………. La spiritualité est liée au noyau émotionnel de la religion,… .. » Le Dr P. Wong met l’accent sur le principe de Viktor Frankl : « Les êtres humains ont un noyau spirituel avec un besoin inné de sens. En d’autres termes, le noyau le plus profond du « moi » est spirituel… C’est cette insistance spirituelle et motivationnelle sur la recherche de sens qui fait de nous de véritables humains. Nous recherchons du sens parce que nous sommes des êtres spirituels. » Synopsis de la recherche spirituelle : Spiritualité, intelligence spirituelle et rêves « La spiritualité est une prédisposition humaine naturelle. Elle est plus fondamentale que la religion institutionnelle et concerne le sentiment de connexion d'une personne avec soi-même, les autres et le monde (ou le cosmos) ! » (p. 163 Rêves de deuil des enfants et théorie de l'intelligence spirituelle : Kate Adams Bishop Grosseteste University College Lincoln Brendan Hyde Australian Catholic University) Anton Killin observe : « 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)… » Killin soutient que la « capacité » à faire de la musique pourrait être apparue il y a 275 000 ans. La musique comme trait spirituel adaptatif évolutif et le moi social : Puisque la musique est un aspect essentiel du moi social, de la conscience et de la spiritualité, je soulignerais brièvement que : 1. Cross « Il semble probable que les capacités proto-musicales et leurs particularisations culturelles en tant que musiques aient été des facteurs cruciaux pour précipiter et maintenir la polyvalence sociale et cognitive qui caractérise les humains modernes » 2. 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 » ! Détails de la recherche sur la spiritualité : Kate Adams et Brendon Hyde poursuivent en disant que pour certaines personnes, la connexion avec une dimension transcendante fait partie de la spiritualité… [et que] Hay et Nye (2006) soutiennent que la spiritualité implique une conscience profonde de la relation que l'on entretient avec soi-même et avec tout ce qui est autre que soi-même. « Les théories-interprétations des rêves créent un modèle de la nature de l'univers ! » Synopsis : Alessandro Casale observe : « Les sociétés indigènes d’Amérique du Nord et du Sud ont des théories et des interprétations des rêves qui révèlent un ordre philosophique sur la nature de l’univers. Ce concept est souvent différent de celui d’autres sociétés non autochtones, comme celles euro-américaines, qui négligent largement le rêve comme étant sans importance pour la réalité de la vie quotidienne. » (Indigenous New Hampshire Collaborative Collective Indigenous Dreams: Prophetic Nature, Spirituality, and Survivance Par Alessandro Casale '19) 1. « Les Sonenekuiñaji ont une relation remarquable avec les rêves qui guident leur vie quotidienne et leur donne un sens du perspectivisme multi-naturel, qu’ils expliquent comme eshawa ; cela implique un brouillage des réalités du rêve et de l’éveil » 2. Le peuple Chipewyan… fournit un autre exemple de la signification prophétique et spirituelle des rêves (Smith 1998 3. Pour les Parintintin, les rêves peuvent anticiper les événements futurs, détecter les mauvais esprits et permettre aux chamans de communiquer avec les esprits guérisseurs (Kracke 2006, 107). Non seulement les chamans, mais aussi « les gens ordinaires peuvent prévoir les états futurs grâce à leurs rêves, II. « Rêves autochtones : nature prophétique, spiritualité et survie » Alessandro Casale, aperçu des rêves dans plusieurs tribus amérindiennes Le Sonenekuiñaji Les Sonenekuiñaji sont un groupe Ese Eja d'environ 90 personnes, qui vivent dans la zone tributaire du fleuve Madre de Dios au Pérou et en Bolivie et pratiquent l'horticulture, la chasse et la pêche. Les Sonenekuiñaji ont une relation remarquable avec les rêves qui guident leur vie quotidienne et leur donne un sens du perspectivisme multi-naturel, qu'ils expliquent comme eshawa ; cela implique un brouillage des réalités du rêve et de l'éveil et donne aux animaux et à tous les êtres animés une dimension de personne, ce qui permet à leur identité humaine de pénétrer différentes réalités et d'acquérir des connaissances à travers leurs récits de rêve. (Peluso 2004, 109). Le peuple Chipewyan Les Chipewyans, un groupe autochtone de la tribu Athabaskan qui habite les régions subarctiques du nord du Canada, dans les Territoires du Nord-Ouest, en Alberta, en Saskatchewan et au Manitoba, offrent un autre exemple de la signification prophétique et spirituelle des rêves (Smith 1998). Les Chipewyans pratiquent toujours des modes de vie traditionnels en chassant, en pêchant et en piégeant dans le paysage subarctique reculé. Leur « sensibilité de la brousse », la réussite de la vie des Chipewyans nécessitant le maintien de l’harmonie dans leurs interrelations, en particulier entre les humains et les « personnes animales », intéressent particulièrement certains chercheurs (Smith 1998, 413). Pour les Chipewyans, à l’instar du concept d’eshawa des Ese Eja, les personnes animales sont essentiellement une dimension spirituelle de la personnalité que possèdent tous les animaux. Il s’agit d’une croyance holistique ; pour eux, « tout comme les rêves ne sont pas opposés à la vie éveillée, l’aspect spirituel de l’animal n’est jamais séparé de son aspect matériel » (Smith 1998, 413). La vision du monde des Chipewyans est moniste, où la réalité spirituelle et physique ne font qu’un. Ils croient que tous les êtres « sont inextricablement engagés dans une relation de communication complexe » ; cette relation d’intercommunication avec les personnes animales les aide à obtenir leur connaissance pratique de la sensibilité de la brousse, appelée inkonze, qui leur vient dans leurs rêves et les guide dans leur vie quotidienne (Smith 1998, 412). L’inkonze est un don des personnes animales partagé avec les humains qui ont une relation respectueuse et harmonieuse avec la nature (Smith 1998, 412). Le Parintintin Kracke (2006) décrit les capacités chamaniques par le biais du rêve en se concentrant sur le groupe indigène Kagwahiv appelé Parintintin. Les Parintintin vivent dans la forêt tropicale de la région du fleuve Madeira, dans l'ouest de l'Amazonie au Brésil ; Pour les Parintintin, les rêves peuvent anticiper des événements futurs, détecter les mauvais esprits et permettre aux chamans de communiquer avec les esprits guérisseurs (Kracke 2006, 107). Non seulement les chamans, mais aussi « les gens ordinaires peuvent prévoir des états futurs à travers leurs rêves, s’ils les interprètent correctement, les chamans peuvent agir dans leurs rêves pour provoquer des événements » (Kracke 2006, 108). T'boli - Bla'an Dream Weaving/T'nalak – Ordre social et moral – Les rêves comme grâce divine, guidance divine et inspiration divine. Comme l'observe Whitehead : la créativité est une question de possibilités, de potentiel et de transcendance Nos esprits sont finis, et pourtant, même dans ces circonstances de finitude, nous sommes entourés de possibilités qui sont infinies, et le but de la vie est de saisir autant que nous pouvons de cette infinité [le divin]. Alfred North Whitehead D'un certain point de vue, la parabole de la graine de moutarde du Christ parle d'une graine - de potentiel et de créativité. « L'art du tissage [du tissu t'nalak] chez les T'boli est une tradition spirituelle sacrée. On pense que les motifs proviennent de Fu Dalu, l'esprit de l'abaca [matériau pour le tissu] (p. 214). Le peuple T'boli est connu pour être l'un des groupes ethnolinguistiques les plus créatifs et artistiques des Philippines (Cudera et al., 2020). Parmi les différentes formes d'art T'boli, le T'nalak est l'une des plus populaires et des plus admirées au monde. Le t'nalak est un tissu traditionnel tissé à la main, originaire du peuple T'boli de la région de Cotabato. Il est tissé pour célébrer et rendre hommage aux événements majeurs de la vie, tels que la naissance, la vie, le mariage ou la mort, au sein de la communauté. Le tissu est tissé à partir de fibres d'abaca et est teint naturellement à partir d'écorce, de racines et de certaines plantes. Le tissu subit un processus de teinture unique où il est noué en nœuds spécifiques mesurés par la longueur des doigts ou des articulations, et trempé dans des colorants afin de créer des motifs ornementaux qui indiquent la précision de l'artisanat. Cela est indiqué par un schéma tricolore distinctif ; le fond est peint en noir tandis que le motif est blanc, qui est ensuite teinté principalement de nuances de rouge. Cependant, il n'est pas rare de voir des variations créatives dans un motif aussi traditionnel...... Le T'nalak reflète des thèmes fondamentaux qui peuvent être utilisés pour comprendre les études philippino-américaines, notamment le bayanihan et le damay, qui sont des exemples de partenariat communautaire solide en tant que participant ou bénéficiaire. L'ensemble du processus de tissage T'nalak, de la teinture au tissage, se transmet de génération en génération de parents maternels qui ont nécessité une communauté de tissus tissés et de teintures traditionnelles à base de plantes afin de maintenir la tradition du tissage T'nalak. En créant une coloration et des sous-ensembles spécifiques de T'nalak, il fournit également des signes d'identité culturelle, de rang et de statut philippins... De plus, le tissage T'nalak est souvent devenu un substitut de revenu, car le troc avec lui s'est accru au fil des ans. Le travail local et à l'étranger a obligé ceux qui sont restés à la maison à compter sur l'ingéniosité culturelle pour subvenir aux besoins de leur famille. (T'nalak : Le pays des tisserands de rêves - Amanda David Sheila Everett https://uw.pressbooks.pub/.../tnalak-the-land-of-the.../) Le t'nalak, un textile tissé en abaca ou chanvre de Manille, a de nombreuses utilisations traditionnelles pour les T'boli. Le textile peut être utilisé comme dot, comme instrument de sacrifice pour guérir une maladie, comme monnaie d'échange pour le bétail et surtout comme emblème de l'inspiration de la tribu. Le niveau de compétence impliqué dans la création du t'nalak détermine le statut et la position d'un tisserand dans le village (Paterno & Oshima, 2001). Be Lang Dulay, une artiste nationale, a popularisé le tissage T'nalak avec ses plus de 100 motifs T'nalak différents. La reconnaissance nationale et internationale et l'appréciation de son art ont laissé un héritage. Son artisanat précieux porte en lui l'identité T'boli. (p. 208) La croyance selon laquelle « les oiseaux et les animaux étaient autrefois des êtres humains » s'exprime dans le mythe cosmogénique des T'boli de Mindanao, aux Philippines. Cette croyance est symboliquement condensée dans un épisode du mythe d'origine du lac Sebu, le cœur culturel et ancestral des T'boli. Cet épisode est centré sur l'ascension de Boi Henwu, la figure ancestrale féminine centrale des T'boli, vers les cieux. Il la lie à un instrument de musique - le bogul k'lutang, une percussion en bois jouée avec des maillets - et également à son symbole dans le monde naturel, une espèce d'oiseau forestier appelé le fu, ou barbet à poitrine rouge. L'étude 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 de 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 selon laquelle la musique, comme la connaissance en général, provient 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. Commentaires et réflexions Un expert du musée de Cagayan de Oro m'a expliqué que de nombreuses tribus indigènes des Philippines se livraient également au tissage des rêves, même si toutes n'utilisaient pas l'abaca. Il a également souligné que les rêves en tant que source d'inspiration divine n'étaient pas seulement utilisés pour le tissage des rêves, mais aussi pour la musique des rêves. J'ai rencontré des étudiants de Bla'an. Leur mère a observé que les motifs de tissage Bla'an sont uniques et distincts des motifs T'boli. Les Bla'an et les T'boli étaient autrefois une tribu qui s'est ensuite divisée en plusieurs parties. Le Panthéon sonore de la nature. La musique instrumentale t'boli en devenir d'un symbole ancestral Le mythe cosmogénique sur l'ascension de Boi Henwu et l'origine du fu (Barbet à poitrine cramoisie) Autrefois, le barbet était le maillet à percussion en bois de Boi Henwu [la première femme]. Boi Henwu avait dit : « Je vais frapper la poutre de percussion avant de monter ». Elle en joua jusqu'à ce que Lemugot Mangay [une divinité céleste] vienne la chercher. Alors qu'elle montait avec Lemugot Mangay, elle jeta les deux maillets et ils se transformèrent en une paire de barbets [un mâle et une femelle]. Les barbets dirent alors à Lemugot Mangay : « Maintenant que tu nous laisses dans ce monde, comment allons-nous survivre ? » Lemugot Mangay et Boi Henwu répondirent aux barbets : « Nous vous fournirons de la nourriture et vous continuerez à vivre ». C'est de là que vient le barbet : les maillets de Boi Henwu. D'wata (une divinité céleste suprême) envoya Lemugot Mangay chercher Boi Henwu et l'amener au longit (ciel, ou royaume supérieur). Avant de partir, elle se peigna les cheveux et revêtit ses ornements et ses parures. C'est pourquoi il y a des ornements dans ce monde : Boi Henwu nous les a légués. Puis, avant de monter, elle joua de la percus-sion. Lorsque Lemugot Mangay l'entendit jouer, il alla la chercher. En montant, elle laissa ses maillets derrière elle. Boi Henwu avait maintenant trouvé son homme. Elle n'avait eu aucun homme auparavant, seulement Kludan [le premier homme qui est aussi son « enfant assistant »]. Lorsque Boi Henwu remonta avec Lemugot Mangay, Kludan retourna au lac Sebu. Auteur(s) : Manolete Mora Acta Musicologica, Vol. 59, Fasc. 2 (mai - août 1987), pp. 187-212 Commentaire L'importance centrale de la musique dans le développement de la société est un point important qui mérite d'être souligné - et répété : Un soi social-spirituel et un ordre social-moral « la musique recoupe les frontières culturelles, facilitant notre « soi social » en reliant nos expériences et intentions partagées. » - Schulkin et Rag Schulkin et Raglan observent : « La musique est une expérience humaine fondamentale et 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. Les systèmes cognitifs sous-tendent également la performance musicale et les sensibilités. La musique fait partie de ces activités que nous faisons spontanément, reflétant les mécanismes cérébraux liés aux fonctions de communication, élargis et diversifiés à travers un large éventail d'activités humaines. La musique fait appel à diverses capacités et ressources cognitives, notamment le calcul, le langage et la perception de l'espace. De la même manière, la musique traverse les frontières culturelles, facilitant notre « moi social » en reliant nos expériences et nos intentions communes. (L’évolution de la musique et des capacités sociales humaines Jay Schulkin, Greta B. Raglan Front Neurosci. 2014 ; 8 : 292. Publié en ligne le 17 septembre 2014. doi : 10.3389/fnins.2014.00292) Recherches modernes : « Les rêves des défunts » peuvent faciliter la guérison 1. Easterling et al. observent que « l’expérience a montré aux accompagnateurs pastoraux que les personnes semblent mieux s’en sortir si elles peuvent « actualiser » leurs expériences spirituelles en temps de crise. » (Expérience spirituelle, fréquentation de l’église et deuil, par Larry W. Easterling, Th. D., Louis A. Gamino, Ph. D., Kenneth W. Sewell, Ph. D., Linda S. Stirman, BSN) 2. Julie Parker conclut que « les résultats de cette étude soutiennent le modèle émergent du deuil qui postule que le maintien de liens continus avec la personne décédée peut être adaptatif. Ils soutiennent également l'affirmation selon laquelle les systèmes de croyances spirituelles et/ou religieuses sont associés à des résultats adaptatifs du deuil. » 3. Kate Adams Bishop Grosseteste University College Lincoln Brendan Hyde Australian Catholic University observe que « les rêves de personnes décédées et ceux qui sont liés à la mort d'une autre manière ne sont donc pas rares pendant l'enfance, en particulier étant donné que ces rêves peuvent refléter de près les étapes du processus de deuil (Garfield, 1996)… Des études qualitatives ont montré que certains enfants réfléchissent à leurs rêves et y trouvent un sens, certains de ces rêves ayant un impact spirituel ! » (Les rêves de deuil des enfants et la théorie de l'intelligence spirituelle) Commentaire Alessandro Casale observe : « Les sociétés indigènes d’Amérique du Nord et du Sud ont des théories et des interprétations du rêve qui révèlent un ordre philosophique sur la nature de l’univers. Ce concept est souvent différent de celui d’autres sociétés non indigènes, comme celles euro-américaines, qui négligent largement le rêve comme étant sans importance pour la réalité de la vie quotidienne. » (Indigenous New Hampshire Collaborative Collective Indigenous Dreams: Prophetic Nature, Spirituality, and Survivance By Alessandro Casale '19) J’ajouterais que l’affirmation selon laquelle les sociétés euro-américaines « négligent » les rêves comme source d’« intelligence » est un euphémisme grossier. Les matérialistes universitaires vilipendent et dégradent les rêves des défunts par exemple en les qualifiant d’« hallucinations et délires » – littéralement. Dans mes recherches sur les rêves des défunts, contrairement à la majorité des études en psychologie, deux articles psychiatriques sur les rêves des défunts décrivent littéralement les rêves des défunts comme des « hallucinations et des délires ». Le Dr Neal, psychiatre formée à Johns Hopkins, m’a dit qu’elle n’avait aucune formation ni éducation sur les personnes qui ont des expériences spirituelles. Dans un sens, l’APA est pire. Ils parlent d’anomalies. Les anomalies ne sont pas des personnes par définition. Cela contraste avec les articles de la plupart des chercheurs en psychologie qui démontrent que les rêves des défunts peuvent – et ont – facilité la guérison du deuil. J. E. Kennedy observe que « très peu de recherches ont été faites sur les « personnes » – ce qui, d’après mes expériences et mes recherches, est trop vrai. Les croyances spirituelles et religieuses comme « systèmes de sens » intégrant les « relations sociales » et la déconnexion de Frankl Comme le soutiennent également Paloutzian et Park (p. 12, c’est nous qui soulignons), « 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 ». En principe – à la lumière du fait qu’il existe un consensus parmi les scientifiques sur le fait que les êtres humains sont avant tout des « animaux sociaux » – alors les relations seraient en quelque sorte les « caractéristiques » principales et primordiales de l’humanité. Le concept de « systèmes de sens » intégrant les « relations sociales » s’inscrit dans la lignée de nombreuses recherches sur les premières sociétés humaines – par exemple, l’accent mis par Erica Hill sur les croyances spirituelles dans les esprits animaux en tant que « relations humaines avec le monde animal ». J’ajouterais que David Hay, un psychologue chrétien, qui prône l’importance de la spiritualité « relationnelle » [en particulier par rapport à Dieu] l’explique en termes de « Ce grand philosophe écossais John Macmurray (1961), avait déjà énoncé quelque chose de similaire dans ses conférences Gifford à l’Université de Glasgow en 1954 : ……l’unité de l’existence personnelle n’est pas l’individu, mais deux personnes en relation personnelle ; et que nous sommes des personnes non pas de droit individuel, mais en vertu de notre relation les uns aux autres….. L’unité de la personne n’est pas le « je » mais le « toi et moi ». Le Soi Social et Spirituel crée l’Ordre Social et Moral- 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 comme la création d’une réalité centrée sur les relations humaines avec l’environnement. L’accent est mis sur les « relations humaines » – par opposition aux relations avec le « surnaturel ». Le fait est que les croyances spirituelles dans les esprits animaux, comme le montre en détail Erica Hill, ont fourni une conscience sociale ou une structure de signification (un système de symboles selon les termes de l'anthropologue Clifford Geertz) non seulement dans l'activité de la chasse mais aussi, comme le souligne Erica Hill, dans les « médias » sociaux ou la structure sociale. En cela, les religions doivent désormais englober ou inclure des communautés et des sociétés entières, ce qui nécessite nécessairement que les croyances spirituelles et religieuses remplissent un grand nombre de fonctions différentes afin de créer et de maintenir une communauté. Je dois avouer que j'ai l'impression qu'à l'heure actuelle, le pendule centré sur le surnaturel et le transcendantal – que certains considèrent trop souvent comme surnaturels – a oscillé trop loin et que les gens ont perdu le contact avec certaines origines et racines de la spiritualité. En tant que telles, les croyances spirituelles étaient axées et principalement liées aux « relations humaines – et loin de l’être ». Comme le dit avec insistance Erica Hill, « leurs pensées et leurs actions établissaient et maintenaient des relations avec les animaux de proie 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. » En résumant les nombreux rituels, règles et tabous impliqués dans les croyances spirituelles dans les esprits animaux et la présence omniprésente de croyances spirituelles dans la vie quotidienne, Erica Hill déclare : « Premièrement, les animaux de proie, y compris l’ours, le morse et la baleine, étaient perçus comme des êtres agents qui interagissaient avec les humains en tant que personnes ; ils étaient des égaux sociaux sensibles capables de décider de favoriser les humains en se laissant prendre. Les chasseurs humains interagissaient avec les animaux de proie sur une base régulière, peut-être quotidienne,. Le rituel de chasse et le respect des tabous étaient la responsabilité du chasseur individuel et des membres de sa famille, dont le devoir était d’approcher, de capturer, de dépecer et de se débarrasser correctement de l’animal et de ses restes. Erica Hill poursuit en disant : « Deux formes de culture matérielle sont révélatrices de cette relation Esquimau-animal : les amulettes de chasse et les caches de restes de mammifères marins et plus tard de rennes. Les amulettes, enterrées avec les chasseurs et récupérées dans des contextes funéraires sur des sites côtiers d’Alaska et de Chukotka, matérialisaient la relation entre les chasseurs et l’inuat des proies. Erica Hill met en évidence les procédures et protocoles relativement détaillés qui structuraient les « relations humaines avec le monde naturel » et détaille certains des protocoles et méthodes précis qui déterminaient spécifiquement certaines relations. Erica Hill observe que « les relations avec ces personnes impliquaient un ensemble de règles et d’attentes et étaient fondées sur le respect mutuel, tout comme les relations avec les proches. Les manquements à la conduite, les malentendus et les mauvaises manières avaient des implications sociales négatives, tout comme c’était le cas dans les interactions avec les affinités, les cousins ou les partenaires commerciaux. » Bayanihan philippin et conscience sociale collectiviste Comme l’a souligné Amanda Everett, les concepts philippins de « bayanihan et damay… sont des exemples de partenariat communautaire solide ». Une amie de ma connexion Ilongga traduit le mot philippin Bayanihan par « aider les autres », ce qui a une signification légèrement différente de la définition du dictionnaire : bayanihan est un mot philippin dérivé du mot bayan qui signifie ville, nation ou communauté en général. « Bayanihan » signifie littéralement « être un bayan » et est donc utilisé pour désigner un esprit d’unité et de coopération communautaire. Une autre connexion philippine a souligné que bayanihan n’est pas un mot tribal mais universel dans la culture philippine. Les sociétés collectivistes sont une réalité bien établie. Le collectivisme est la tendance, au niveau individuel et sociétal, à se considérer comme interdépendant et membre d’un groupe plutôt que comme un être indépendant. Dans les cultures collectivistes, les individus ont le sentiment d’appartenir à des groupes plus vastes ou à des collectifs qui prennent soin d’eux en échange de leur loyauté (Hofstede et Bond, 1984). Par conséquent, les cultures collectivistes valorisent la collaboration, le communautarisme, l’interdépendance constructive et la conformité aux rôles et aux normes. Une culture collectiviste est particulièrement susceptible de mettre l’accent sur l’importance de l’harmonie sociale, du respect et des besoins du groupe par rapport aux besoins individuels. Dans les cultures collectivistes, les objectifs et les besoins du groupe ont tendance à prendre le pas sur ceux de l’individu. Traits culturels collectivistes Premièrement, la définition du soi comme interdépendant – par rapport aux autres personnes plutôt que par rapport aux traits abstraits d’un individu (Markus et Kitayama, 1991b ; Reykowski , 1994). Deuxièmement, un alignement des objectifs personnels et communautaires — ce qui signifie que l’individu prend des décisions en tenant compte des besoins du collectif et de ce qu’il apporte ou retire au groupe. Troisièmement, les normes sociales sont davantage prises en compte que les attitudes individuelles dans la prise de décision. Enfin, l'accent est mis sur les relations, même si elles sont désavantageuses pour les individus. Le cœur du collectivisme est l’idée selon laquelle les groupes lient les individus entre eux et les obligent mutuellement ( Kemmelmeier 2002). Les collectivistes accordent donc de l’importance à la sécurité, aux bonnes relations sociales, à l’harmonie au sein des groupes et aux relations personnalisées ( Triandis , McCusker et Hui, 1990), et les sociétés collectivistes reposent sur des obligations mutuelles basées sur le statut (Schwartz, 1994). Ces groupes peuvent être aussi divers que la famille, le clan, l’ethnicité ou la religion, et en tant que tels, les valeurs des groupes collectivistes peuvent être plus englobantes que celles de l’individualisme. Les groupes sont malléables et peuvent parfois s’étendre à une société entière (Understanding Collectivist Cultures: Overview & Examples, Simply Psychology, Charlotte Nickerson https://www.simplypsychology.org/what-are-collectivistic...#) La culture collectiviste contre l'individualisme extrême et la folie du « sans masque » de Trump Par exemple, le collectivisme s’est avéré un puissant indicateur de l’utilisation du masque pendant la pandémie de COVID-19, tant parmi les individus que parmi les cultures ( Jin & English 2021). La « folie antisociale sans masque » menée par des chrétiens d’extrême droite mérite une mention spéciale. « Les Américains représentent 4 % de la population mondiale. Pourtant, les Américains représentent 20,6 % des morts dans le monde. Analyses du nombre de décès excessifs inutiles par rapport à d’autres pays. » De nombreux dirigeants chrétiens d’extrême droite ont adopté la « folie sans masque » prônée par – de toutes les personnes – un « président » des États-Unis – Donald Trump. Ce que je trouve le plus troublant, c’est que la folie sans masque – qui est menée en grande partie par des dirigeants chrétiens évangéliques et baptistes du Sud extrémistes Nous devons rétablir l’équilibre de la Force David Hay, un érudit et théologien chrétien, soutient que le monde universitaire occidental représente le modèle ou la carte de « l’individualisme extrême » – ce qui me semble exact. Virgilio Enriquez a des vues très similaires et considère le monde universitaire occidental comme une menace pour les valeurs pro-sociales telles que le Kapwa (identité partagée) – l’erreur d’Allport selon laquelle « il n’existe pas de psychologie des groupes » qui est encore aujourd’hui un problème récurrent. Brian McVeigh, un érudit de la culture japonaise et auteur, a déclaré que l’idée selon laquelle « il n’existe pas de psychologie des groupes » est un exemple d’individualisme extrême Markus, Shinobu Kitayama et Rachel Heiman, les auteurs du chapitre « Culture et principes psychologiques de base » du Social Psychology Handbook of Basic Principles, affirment sans détour et sans équivoque qu'à l'heure actuelle, « les psychologues qui étudient les groupes n'abordent l'idée d'un groupe en tant qu'entité qu'avec beaucoup de précautions ». La folie du masque aux États-Unis est la preuve évidente que l'évaluation de David Hay est correcte. La preuve en est : les décès dus au coronavirus aux États-Unis sont bien plus nombreux que ceux dus au coronavirus en Europe, ou dans tout autre pays d'ailleurs. Un article de Market Watch publié le 13 août 2020 rapporte que « les États-Unis sont de loin le pays qui compte le plus de cas, soit 5,19 millions, et 166 027 décès liés au COVID-19 ». Le fait est que la population américaine représente 44 % de la population européenne, mais les décès américains représentent 77 % des décès européens dus au coronavirus. Le nombre proportionnel de décès américains dus au coronavirus est bien supérieur à celui de tout autre pays. Les États-Unis pourraient tout aussi bien venir d'une autre planète. Je trouve la folie du « no mask » affligeante car elle viole directement le commandement du Christ « Aimez-vous les uns les autres » : « Je vous donne un commandement nouveau : Aimez-vous les uns les autres. Comme je vous ai aimés, vous aussi, aimez-vous les uns les autres » (Jean 13:34) – ce qui nécessiterait au minimum d’être prévenant, gentil et attentionné envers les autres. Pire encore, la folie du « no mask » est insensée. Quel but pourrait-on avoir à être non seulement impoli mais aussi à mettre en danger la santé des autres ?? – Aucun, rien, complètement insensé ! Réflexions et commentaires : une interconnectivité complexe L'Esprit comme Force - La Force de Vie comme conscience sociale-collective avec inspiration divine de temps à autre Le physicien quantique immortel Max Planck affirme : « Toute matière naît et existe uniquement en vertu d’une force… Nous devons supposer que derrière cette force existe un esprit conscient et intelligent. Cet esprit est la matrice de toute matière. » Conscience et physique quantique : les lois de la mécanique quantique nécessitent la conscience Eugene Wigner, physicien théoricien et mathématicien, a déclaré sans équivoque : « Il n’était pas possible de formuler les lois de la mécanique quantique de manière totalement cohérente sans référence à la conscience. » RC Henry, auteur et philosophe, souligne : « Les observateurs créent la réalité et la vérité ! » Cela est également vrai – ou surtout – pour la fixation matérialiste sur la quantification et la réalité moléculaire étroite. Il existe un certain nombre d’études qui démontrent que les « psychologies » peuvent aussi être des prophéties auto-réalisatrices : Création de la réalité physique et Création d’un « sens de la réalité » Alors que le Christ a souligné le Saint-Esprit comme « l'Esprit est la Vérité » (Jean 5:6, ou l'Esprit de Vérité, ou l'adoration en Esprit et en vérité - pour une perspective sur la conscience en tant qu'intelligence et force - Saint-Esprit juif : Ruach Hakodesh Tous les prophètes ont parlé « dans le Saint-Esprit » ; et le signe le plus caractéristique de la présence du Saint-Esprit est le don de prophétie, dans le sens où la personne sur laquelle il repose voit le passé et l'avenir. Dans le judaïsme, le Saint-Esprit (hébreu : רוח הקודש , ruach ha-kodesh) fait référence à la force divine, à la qualité et à l'influence de Dieu sur l'univers ou sur les créatures de Dieu, dans des contextes donnés. Créer un sens de la réalité Comme l'a observé William James en 1902, les expériences spirituelles peuvent créer un « sens de la réalité ». Grâce à l'art, à la musique et à la spiritualité, ainsi qu'à l'analyse cognitive, les êtres humains créent la réalité. C'est ce que les processus spirituels ont fait pendant des dizaines de milliers d'années, pour le meilleur ou pour le pire : la création de la réalité et de la vérité humaines. Dans une observation qui fait écho à la création d' un sens de la réalité par William James, Michael Steger souligne : « Le sens est, en son cœur, un facteur d'intégration pour les gens. Le sens rassemble les idées des gens sur qui ils sont, le genre de monde dans lequel ils vivent et la façon dont ils se rapportent aux gens et aux environnements qui les entourent. Le sens intègre ces éléments dans les aspirations et les objectifs globaux des gens. » (Quest p. 169) Ainsi, le « sens » et la conscience ne sont pas des abstractions statiques trouvées sur des étagères, mais un processus dynamique et continu de création. Autrement dit, d'un certain point de vue, mesurer la réalité déplace la vérité de la « création de la réalité » vers une réalité qui peut être quantifiée – ce qui fausse une véritable perspective d'un certain point de vue. Nous ne pouvons pas vivre dans un monde interprété par d’autres : Hildegarde de Bingen (vers 1098 – 1179), connue sous le nom de Sibylle du Rhin, qui était une abbesse bénédictine allemande, a observé : « Nous ne pouvons pas vivre dans un monde qui n’est pas le nôtre, dans un monde qui est interprété pour nous par d’autres. Un monde interprété n’est pas un foyer. Une partie de la terreur consiste à reprendre notre propre écoute, à utiliser notre propre voix, à voir notre propre lumière. » Un étroit passage de vérité : « Il n’y a qu’un étroit passage de vérité (qu’elle soit scientifique ou autre) qui passe entre le Scylla d’un brouillard bleu de mysticisme et le Charybde d’un rationalisme stérile. Ce chemin sera toujours semé d’embûches et on peut tomber des deux côtés. » - Le physicien lauréat du prix Nobel Wolfgang Pauli Addendum I. Une dimension spirituelle – Connectivité et sentiment de bien-être Extrait de l'article sur les expériences spirituelles de J.E. Kennedy Les points saillants de l’étude de Kennedy sont que les expériences génèrent un intérêt accru pour la spiritualité et une dimension spirituelle, des conseils par une puissance supérieure et un sentiment accru de bien-être et de connectivité ! Les données recueillies auprès d’un échantillon de 120 personnes activement intéressées par la parapsychologie et ayant déclaré avoir vécu au moins une expérience paranormale et/ou transcendante ont montré que ces expériences ont accru leur intérêt et leurs croyances dans les questions spirituelles et ont accru leur sentiment de bien-être. Plus précisément, la majorité des répondants ont indiqué que les expériences ont entraîné une augmentation de la croyance en la vie après la mort, de la croyance que leur vie est guidée ou surveillée par une force ou un être supérieur, de l’intérêt pour les questions spirituelles ou religieuses, du sentiment de connexion aux autres, du bonheur, du bien-être, de la confiance, de l’optimisme quant à l’avenir et du sens de la vie. Ils ont également indiqué une diminution de la peur de la mort, de la dépression ou de l’anxiété, de l’isolement et de la solitude, ainsi que de l’inquiétude et des craintes concernant l’avenir. Les mesures du bien-être actuel et de l’importance actuelle de la spiritualité étaient positivement associées aux changements rapportés en matière de bien-être et de spiritualité résultant d’expériences anormales. Bien que 45 % des répondants aient indiqué qu’une expérience paranormale leur avait fait très peur, cette peur semblait être temporaire ou mêlée de sentiments positifs puisque seulement 9 % ont indiqué que leurs expériences avaient été effrayantes et sans valeur positive. Des recherches récentes suggèrent qu'une vision du monde ouverte aux aspects de la vie au-delà du domaine matériel physique peut être propice à la santé et au bien-être (Borysenko, 1993 ; Gartner, Larson et Allen, 1991 ; Koenig, 1990 ; Larson et al., 1992 ; Ornish, 1990). L'intérêt pour ces recherches sur la médecine psychocorporelle et le lien entre spiritualité et santé augmente rapidement. [p. 249-250] Une étude exploratoire des effets des expériences paranormales et spirituelles sur la vie et le bien-être des gens. J.E. Kennedy et H. Kanthamani (Publication originale et copyright : The Journal of the American Society for Psychical Research, 1995, Volume 89, pp.249-265. Nouvelle approche intégrative : Synthèse-consensus de Frankl, Jung et W. James : les expériences spirituelles génèrent du sens et un sentiment de réalité Ces points de vue des psychologues du deuil sont cohérents avec le consensus de synthèse de Viktor Frankl, Carl Jung et William James – ou la « nouvelle approche intégrative » comme l’a appelé le Dr Paul Wong. Le Dr Paul Wong développe les points de vue de Viktor Frankl : « La dimension noétique (spirituelle, spécifiquement humaine) contient des qualités telles que notre volonté de sens [le concept central de Frankl de la pulsion première de l’être humain], notre orientation vers un but, nos idées et nos idéaux, notre créativité, notre imagination, notre foi, l’amour qui va au-delà du physique, une conscience au-delà du surmoi, la transcendance de soi, les engagements, la responsabilité, le sens de l’humour et la liberté de choix. » Tout d’abord, William James souligne : « Elles [les abstractions (symboles) et les émotions-expériences spirituelles] déterminent notre attitude vitale de manière aussi décisive que l’attitude vitale des amoureux est déterminée par le sens habituel,…… si vous les avez, et si vous les avez de manière assez forte, il est probable que vous ne pourrez pas vous empêcher de les considérer comme de véritables perceptions de la vérité, comme des révélations d’une sorte de réalité [je souligne] qu’aucun argument adverse, aussi irréfutable soit-il de votre part en mots, ne peut expulser de votre croyance » (p. 47). William James poursuit en disant que les expériences religieuses et spirituelles créent et génèrent un « sens de la réalité » (p. 48). Ainsi, à la lumière du fait que les expériences spirituelles impliquent souvent des émotions très chargées et tendent également à façonner un sens de la réalité, ainsi que du fait que le deuil est principalement une question d'attachement et d'émotions, il serait logique que les expériences spirituelles dans les processus de deuil puissent remodeler et faciliter la résolution du deuil (ouvrage classique de William James, publié à l'origine en 1902, The Varieties of Religious Experiences). Pour mettre les choses en perspective : Park et Paloutzian observent – à partir d’une analyse récente de « nombreuses » études sur des personnes ayant vécu des expériences spirituelles ou spirituelles-psychiques – qu’entre un tiers et la moitié des personnes ont des expériences spirituelles-psychiques. Cela signifie qu’aux États-Unis, 110 millions de personnes ont vécu des expériences d’une sorte ou d’une autre. De plus, une petite étude a indiqué que 64 personnes sur 125 ont recours à la spiritualité dans leur deuil. Park et Paloutzian ajoutent que ces études « établissent clairement la normalité de tels récits et que les spécialistes des sciences sociales ont jusqu’à récemment ignoré un phénomène courant » (p. 67). Addendum II. Spiritualité fructueuse et créative dans le monde réel – La façon dont vous regardez les choses est la force la plus puissante pour façonner votre vie ! Le poète théologien irlandais John O'Donohue Les fondamentaux sont importants – Les fondamentaux sont importants parce que les règles académiques – les méthodologies – façonnent la façon dont les étudiants et les gens pensent. Tous les « grands » soulignent que la façon dont nous voyons, envisageons ou imaginons le monde est essentielle : « modèles » (Dr Ramachandran, Dr Farra), « symboles » (Jung), « cartographie » (Damasio, Geertz), « catégories mentales » (Bargh). Une catégorisation appropriée des types et des propriétés est essentielle pour produire une image ou une évaluation réaliste. Comme l’a déclaré Bouddha – « nous devenons ce que nous pensons » et les universités enseignent la manière de penser matérialiste, et l’état d’esprit matérialiste moléculaire pourrait facilement être transmis par des stéréotypes inconscients (inadaptés). Certains faits sociologiques pourraient être pris en compte – comme l’augmentation de 36 % du taux de suicide de 2000 à 2021 (CDC) Méthode scientifique aristotélicienne appliquée à la spiritualité - Méthode scientifique = 1. Rassemblez les faits 2. Catégoriser les données 3. Analyser les informations 4. Tirer des conclusions Questions méthodologiques A, Contexte du monde réel - Muzafer Sherif : « Une construction psychologique, pour se révéler valide et adéquate, doit être aussi valide et adéquate dans le traitement des affaires humaines ordinaires que dans... [une] expérience de laboratoire. » (Vol. 52, n° 6 novembre 1945, The Psychological Review, M Sherif & H Cantril). Nouveau modèle-paradigme Catégorisation des types fructueux et créatifs de spiritualité du monde réel – comme la spiritualité du deuil ou de la compassion – comme contrepoint à la maxime matérialiste « Toute spiritualité est irréelle ! » William R. Miller et Carl E. Thoresen déclarent : « Une base philosophique pour cette perspective est le matérialisme, la croyance qu'il n'y a rien à étudier parce que la spiritualité est intangible et au-delà des sens. » (Article du NIH : « Spiritualité, religion et santé : un domaine de recherche émergent ») Le matérialisme moléculaire est un état d'esprit – pas une science – en fait, très éloigné de toute science réaliste de la conscience humaine. Contrepoint à la maxime matérialiste académique « Toute spiritualité est irréelle » 1. Spiritualité de la compassion : « La compassion pour les autres et le soutien social ont une valeur de survie et des bienfaits pour la santé… » (The Oxford Handbook on Compassion : p. 171) « Nos conclusions montrent que la spiritualité, au-delà de la religiosité, est associée de manière unique à une plus grande compassion et à un altruisme accru envers les étrangers. » (The Social Significance of Spirituality Laura R. Saslow et al), « la religiosité et la spiritualité étaient associées positivement à l'amour compatissant à la fois pour les proches (amis, famille) et pour l'humanité (étrangers). » (Amour compatissant…, S. Sprecher) 2. Spiritualité musicale Shulkin et Raglan « Notre évolution est étroitement liée à la musique et au corps en tant qu'instrument (par exemple, les applaudissements). La musique, entre autres choses, aide à faciliter les comportements sociaux coopératifs et coordonnés. » « La musique est une partie fondamentale de notre évolution – et fonctionnelle car elle facilite le « contact humain » et notre « moi social ». » 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) (Ian Cross) 3. La guérison spirituelle dans la guérison du deuil Easterling et al. observent : « À l’inverse, l’expérience a montré aux soignants pastoraux que les individus semblent mieux s’en sortir s’ils peuvent « actualiser » leurs expériences spirituelles en temps de crise. L’étude de J. Parker « soutient l’affirmation selon laquelle les systèmes de croyances spirituelles et/ou religieuses sont associés à des résultats adaptatifs du deuil. » 4. Kapwa-loob normes/spiritualité pro-sociales Kapwa et spiritualité relationnelle : K Lagdameo-Santillan « Kapwa est une reconnaissance d'une identité partagée, d'un moi intérieur, partagé avec d'autres (c'est-à-dire Reynaldo Ileto, Jeremiah Reyes, Mercado, etc.) + Ubuntu (africain - anglican Tutu) Anam Cara - âme amie (celtique - âme amie, O'Donohue - théologien irlandais) 5. Spiritualité des enfants Donna Thomas : « Les expériences anormales peuvent catalyser l'auto-guérison chez les enfants et les jeunes. » 6. Spiritualité artistique : Robert K. Johnston - 20 % des Américains se tournent vers « les médias, les arts et la culture » comme principaux moyens d'expérience et d'expression spirituelles... » 7. Spiritualité poétique et prophétie - Créativité et transcendance : « Le prophète est un poète. Son expérience est celle que connaissent les poètes. Ce que les poètes appellent inspiration poétique, les prophètes l'appellent révélation divine » - Heschel 8. Tissage de rêve/T'boli-T'nalak – Les rêves comme source d'inspiration divine et de grâce plongeante – l'artiste T'boli, « Be Lang Dulay, une artiste nationale, a popularisé le tissage T'nalak avec ses plus de 100 motifs T'nalak différents. » 9. Les croyances des chasseurs-cueilleurs de l'Arctique dans les esprits animaux en tant que « relations humaines avec le monde naturel... » dans le contexte du principe d'utilisation pratique de William James 10. Dr. Ingela Visuri : La spiritualité et « Le cas de l'autisme de haut niveau » Commentaire : Analyse comparative de la « catégorisation » dans le chapitre « Expériences mystiques, spirituelles et religieuses » du Handbook of The Psychology Of Religion And Spirituality de R F. Paloutzian et C L. Park. Un synopsis est une courte liste d'« expériences anormales » selon l'APA : « hallucinations, mort imminente, vies antérieures, expériences mystiques et paranormales ! » Mais, d'après mon aperçu, il n'y a absolument rien sur les « personnes » qui ont des expériences. III. Tissage de rêves personnels Sur une note personnelle, j’ajouterais que le fait d’avoir l’idée que les rêves peuvent être une source d’inspiration [divine] donne aux étudiants Bla’an et T’boli que j’ai rencontrés un état d’esprit similaire au mien. J’ai plusieurs rêves « précognitifs » documentés. À mon avis, cela ressemble beaucoup au tissage de rêves – j’ai un rêve – et une « inspiration ou une intuition divine » en quelque sorte. Les tisserands de rêves travaillent avec des motifs (intégrés dans une société complexe) et je travaille avec des mots et des idées, des idéologies, des stéréotypes et des processus inconscients. Pour mettre les choses en perspective, j’écris sur la pertinence et l’importance de la conscience sociale depuis 2018, ce qui rend les idéaux et les normes prosociaux philippins du kapwa-loob également similaires à ma façon de voir le monde. J'ai une demi-douzaine de rêves « prémonitoires » - dont quatre sont documentés - tous avec des interprétations cohérentes et raisonnables. Le premier - ci-dessous - est un rêve sur le Pakistan et la guerre nucléaire. (2) Une perception hybride du rêve : « Tag » précognitif (un tag que je décris comme une action centrale plus un ou deux détails) du terroriste « incel » au Canada fin avril 2018. (3) Rêve sur la Libye (26-02-2019), (4) Synchronicité avec l'attaque de Strasbourg, en France - rêve 9-(19-20)- Comme l'a observé Jean MacPhail, chercheuse, auteure de A Spiral Life et ancienne chercheuse en neuropathologie à l'université de Harvard, « mes expériences sont très uniques ! » – en partie parce qu'elles se rapportent à des événements extérieurs à moi-même, qu'elles sont cohérentes avec des interprétations raisonnables et qu'elles sont, relativement parlant, bien documentées. Un point important à souligner serait que presque toutes mes expériences pourraient facilement entrer dans une catégorie parallèle aux cris d'alarme des animaux Mes expériences en tant que « signaux d’alarme » concordent également avec les expériences répétées et réussies de Daryl Bem sur la précognition. En 2016, un article sur une méta-analyse des expériences précognitives très réussies de Daryl Bem (et al) indique que « lorsque les propres expériences de Bem sont incluses, la base de données complète comprend 90 expériences de 33 laboratoires différents situés dans 14 pays différents. Au total, 12 406 personnes ont participé à ces expériences. » L’article poursuit en disant que les résultats ont montré que le modèle expérimental axé sur le sexe [instinctif] était de loin supérieur aux autres modèles. (Un résumé de « Feeling the Future : une méta-analyse de 90 expériences sur l’anticipation anormale d’événements futurs aléatoires par Bem, Tressoldi, Rabeyron & Dugga) IV. Une comparaison rapide entre l'état d'esprit spirituel et l'état d'esprit matérialiste : le réchauffement climatique et les extrémistes républicains de droite Je pense qu’il est important de souligner que Trump – qui pourrait facilement être considéré comme l’homme matérialiste par excellence et le narcissique par excellence – d’un certain point de vue. De plus, les républicains d’extrême droite sont bien connus pour être non seulement anti-environnement, mais aussi violemment anti-nature, sans aucun respect pour la vie. Trump a fait supprimer toute référence au changement climatique de tous les sites Web fédéraux. Article sur le pape François : « Alors que l’avion papal volait près des îles des Caraïbes frappées par l’ouragan Irma, le pape a déclaré que ceux qui rejettent la science climatique lui rappellent un psaume de l’Ancien Testament sur l’entêtement. « L’homme est stupide, dit la Bible. C’est comme ça, quand on ne veut pas voir, on ne voit pas », a-t-il déclaré. François a ajouté que les individus et les dirigeants mondiaux ont la responsabilité morale de contribuer à la préservation de l’environnement, sous peine d’être jugés par l’histoire pour leur inaction. Il a déclaré que ceux qui doutent que l’activité humaine soit à l’origine du changement climatique devraient consulter les scientifiques. » D’après le site Internet de la NOAA : « Une nouvelle étude publiée aujourd’hui en ligne dans la revue Science révèle que le rythme du réchauffement climatique au cours des 15 dernières années a été aussi rapide, voire plus rapide, que celui observé au cours de la seconde moitié du XXe siècle. L’étude réfute l’idée selon laquelle il y aurait eu un ralentissement ou une « pause » dans le rythme du réchauffement climatique au cours des dernières années. » Les ouragans Harvey, Irma et Maria ont battu des records cet été, alors qu’ils sillonnaient des océans inhabituellement chauds, surprenant même les scientifiques qui étudient les phénomènes météorologiques extrêmes. Les scientifiques affirment que les épisodes de précipitations extrêmes qui alimentent ces inondations sont en augmentation dans de nombreuses régions du monde, et les ouragans de cette année s’inscrivent dans cette tendance. En particulier, la hausse des températures dans les océans et dans l’air, ainsi que l’essor de la construction dans les zones vulnérables, alimentent le risque accru de déluges massifs. « Toutes ces tempêtes ont traversé une période où elles ont rapidement gagné en intensité », a déclaré James Kossin, un scientifique atmosphérique au Centre de prévision météorologique et climatique de la NOAA. « C’était alarmant. » Les efforts virulents de Trump contre l'environnement L'administration Trump a supprimé plus de 100 règles environnementales. Voici la liste complète. Par NADJA POPOVICH, LIVIA ALBECK-RIPKA et KENDRA PIERRE-LOUIS MIS À JOUR le 20 janvier 2021 En quatre ans, l’administration Trump a démantelé des politiques climatiques majeures et abrogé de nombreuses autres règles régissant la qualité de l’air, de l’eau, de la faune et des produits chimiques toxiques. Au total, une analyse du New York Times, basée sur des recherches menées par la Harvard Law School, la Columbia Law School et d’autres sources, recense près de 100 règles environnementales officiellement annulées, révoquées ou annulées sous M. Trump. La plupart des mesures régressives identifiées par le Times ont été mises en œuvre par l'Agence de protection de l'environnement (EPA), qui a affaibli les limites de l'ère Obama sur les émissions de dioxyde de carbone des centrales électriques, des voitures et des camions, qui contribuent au réchauffement climatique ; a supprimé les protections de plus de la moitié des zones humides du pays ; et a retiré la justification légale de la restriction des émissions de mercure des centrales électriques. Dans le même temps, le ministère de l’Intérieur a travaillé à ouvrir davantage de terres à la location de pétrole et de gaz en limitant la protection de la faune et en assouplissant les exigences environnementales pour les projets. Le ministère de l’Énergie a assoupli les normes d’efficacité pour une large gamme de produits. Idéologie matérialiste moléculaire Ce mépris total pour la nature, la terre – et en fait la « vie » est clairement le résultat d’une mentalité matérialiste – une mentalité selon laquelle tout est matière et que la vie ou la nature n’a aucun mérite en soi. Il s’agit en fait de l’argument de la laïcité de Karen Armstrong « inversé ». Karen Armstrong « Le biais rationnel de notre modernité scientifique a donné lieu à un nouveau littéralisme maladroit. « Le matérialisme en tant qu’idéologie » est un de mes essais qui fait le même point – mais de manière plus ciblée. Au moment de l’ordre du jour, j’ajouterais que l’agent du FBI McElwee déclare que « le matérialisme a déstabilisé la société » – ce qui est en fait vrai. Armstrong poursuit : « Dans le monde pré-moderne, par exemple, les Juifs, les Chrétiens et les Musulmans se réjouissaient tous d’interprétations hautement allégoriques des Écritures : en tant que parole de Dieu, elle était infinie et ne pouvait être limitée à une seule interprétation. » La conscience humaine comme force et énergie Une question technique importante et une erreur de calcul potentielle – à mon avis – est que l’hypothèse selon laquelle la conscience humaine est une entité fixe qui peut être mesurée et quantifiée pourrait ne pas résister à un examen rigoureux. Historiquement, la conscience humaine a toujours été en mouvement. Par conséquent, considérer la conscience humaine comme une entité fixe pourrait conduire à des « données biaisées » et produire une distorsion de la vérité. Plusieurs chefs spirituels considèrent la conscience comme une force – par exemple Gandhi. Prenons l’exemple du siècle des Lumières. Le Siècle des Lumières ou Siècle de la Raison, qui a débuté en Europe aux XVIIe et XVIIIe siècles, était une conscience sociale et idéologique – une force intellectuelle et philosophique créée par des idées sociales, politico-religieuses qui dominaient le monde des idées en Europe et généraient des changements dans la culture de la civilisation occidentale. Les idées variaient, mais la prémisse la plus centrale reposait sur l'idéal et la suprématie de la raison, et un thème politique important était l'autonomie gouvernementale et le gouvernement constitutionnel, ainsi que la séparation de l'Église et de l'État. L'idéalisme et les idées de liberté, de tolérance religieuse, de fraternité, ainsi que la recherche du bonheur ont prospéré comme idéaux à cette époque. Les idées des Lumières étaient effectivement révolutionnaires. Elles sapaient clairement l’autorité de la monarchie et de l’Église catholique. Le siècle des Lumières a donné naissance à ce que l’on appelle en réalité le siècle des Révolutions, lorsque, de la fin du XVIIIe au milieu du XIXe siècle, des mouvements révolutionnaires ont secoué le monde, tant en Europe qu’en Amérique. La révolution a permis le passage des monarchies absolutistes aux gouvernements constitutionnels ainsi que l’émergence de la souveraineté indépendante des États-nations. Les Lumières ont ouvert la voie aux mouvements du libéralisme et du néoclassicisme. La caractéristique de la conscience comme étant non seulement une force, mais probablement une force indépendante partiellement autonome, renforcée par des facteurs évolutifs, semblerait être une possibilité logique saillante.

II Compassion vs Extreme Individualism of Dawkin's Selfish Gene Fallacy-False Premise "gene selfishness will usually give rise to selfishness in individual behaviour = "limited form of altruism"

By Charles E Peck Jr • 05 Sep, 2024
Dawkin's Selfish Gene Fallacy-False Premise: "[G]ene selfishness will usually give rise to selfishness in individual behaviour…. there are special circumstances in which a gene can achieve its own selfish goals best by fostering a limited form of altruism at the level of individual animals." "Limited form of altruism"??? In context of psychology-unconscious research - particularly Bargh's "mental categories” which are a major factor-influence - plus mental categories are "simplifications" - norms and stereotypes - - so the "Selfish Gene" is conveyed as a norm-stereotype which distorts the picture and real-world values of humanity. Dawkin's Fallacy: "fostering a limited form of altruism" “It is not true if the major premise is not true” (p.765 Logical Fallacies and the Supreme Court… - 104 page article on Justice Rehnquist's Supreme Court rulings on Falalcies in courtrooms) VS 1. Studies of compassion from Oxford Handbook of Compassion – which demonstrate the importance and relevance of compassion for social well-being 2. Sprecher and Fehr article showing spirituality is correlated with compassion 3. Saslow, et al, studies of compassion – showing a correlation between spirituality and compassion – with religiosity being somewhat of a distinct category. 4. WWI Battle of the Somme with British 50,00 casualties in one day St. Gregory of Nyssa: “Concepts create idols; only wonder comprehends anything. People kill one another over idols. Wonder makes us fall to our knees.” Setting the stage: Social Consciousness is Social Order “In sum, social and moral order encompasses the living the dead the deities and the spirits.” Ramon Reyes (Religious Experience in the Philippines: From Mythos Through Logos to Kairos, RAMON C. REYES) Preamble Throughout the history of humanity – literally for tens of thousands of years, SPIRITUALTIY HAS BEEN PIVOTAL IN HUMAN SOCIETY AND HUMAN CONSCIOUSNESS. There is no real reason to expect anything different in modern times - though seemingly primarily unconscious. Of course – modern resear4ch has shown that the unconscious is the work horse of the human mind. Scientists currently believe that the lactase gene is the quickest emergence of a new DNA gene (allele) – Generally it is believed is took roughly 7,000 years. Point of information: That would be “very roughly” - with large regional differences plus the perspective of Gene–culture coevolutionary theory - "Evolution of lactase persistence: an example of human niche construction Pascale Gerbault, Anke Liebert, Yuval Itan, Adam Powell, Mathias Currat, Joachim Burger, Dallas M. Swallow, and Mark G. Thomas) Scientific Materialism, the antithesis of spirituality has only been around since roughly the 1600’s – 800 years at the most. In the final analysis, it would seem an inescapable conclusion that spiritual associated DNA and alleles would still be abundant without doubt in human consciousness – particularly the “unconscious” – though there is little or no scientific awareness of this issue. As Bargh emphasizes there is a consensus that the unconscious processes are the work horse of the human mind. 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 Relevance Why are prosocial values and norms – and social consciousness - important? Recently a number of major dangerous antisocial behaviors have emerged beginning roughly around 2000. A rough comparison of anti-social behaviors in American/western culture to Filipino culture Preface: While the focus is on American based antisocial behaviors, I should start with Chinese knife slayings of children because it is so extreme – and unfortunately consistent since 2010 “A series of uncoordinated mass stabbings, hammer attacks, and cleaver attacks in the People's Republic of China began in March 2010. The spate of attacks left at least 90 dead and some 473 injured.” (Wikipedia) This particular behavior is unheard of – unknown! Killing – murdering – with a knife is up close and personal – very different from killing at a distance, with a gun. Killing a 5 or 6-year-old child with a knife is horrifically brutally violent. Any way you look at the situation – it is Abnormal – with a capital A. Anti-social behaviors in USA 1. There are over 73 school shootings every year for three co9nsecutive years in the USA. 2. There are over 610 mass shootings (distinct from school shootings) in the USA for the past four consecutive years 3. CDC: Suicide rates increased approximately 36% between 2000–2021. 4. according to the Washington Post, hate crimes are at an all-time high in 2021 with 826 Filipinos (of 9,000 Asians) have been victims of hate crimes. 5. Assaults on teachers have dramatically increased - not only in the US but worldwide (a brief precursory overview suggests Asian collectivist countries - Philippines, Japan, Malaysia have lesser problems) 6. Assaults on healthcare workers has increased exponentially - also a world-wide problem. 7. epidemic in narcissism in western countries (Twenge, etc). 8. The Christian led ‘Antisocial No Mask Madness’ deserves special mention. Americans are 4% of the world's population. However, Americans represent 20.6% of the World's dead. Analyses of the number of unnecessary excessive deaths compared to other countries Many right-wing Christian leaders have adopted the "No Mask Madness” advocated by - of all people – a “president” of the United |States – Donald Trump What I find most troubling is that the No Mask Madness – which is led to a large extent by extremist Evangelical and Southern Baptist Christian leaders - directly violates Christ's commandment to "Love one another": "A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another" (John 13:34) - which at bare minimum would necessitate being considerate, kind, and caring for others. Worse, the NO Mask Madness is senseless. What possible purpose could there possibly be in being not only rude but in actually endangering others' health?? - None,. Nothing, Utterly Senseless! The Proof is in the Pudding American Deaths from Corona Virus are disproportionately far more than the deaths from corona virus in Europe, or any other country for that matter. A Market Watch article published on 8-13-2020 reported "The U.S. has by far the most cases at 5.19 million, and COVID-19-related deaths at 166,027." The fact is that the U.S. population is 44% of Europe's population, but American deaths are 77% of European deaths due to corona virus. The proportional number of American deaths to corona virus is far, far above and beyond what any other country has suffered from corona virus deaths. The U.S. might as well be from another planet. Commentary and analysis American society has more problems with anti-social behavior than any other country - by far. As a point of order I would highlight the fact that - in the USA the far-right Christian support of Trump - who is a racist inciting extremism - is also a contributing factor to the increase in hate crimes and the horrific number of school shootings in the USA by undermining peoples sense in justice and Christian values of “love”. In fact, there is a correlation between a higher rate of school shootings in the deep south (as reported by the Washington Post) - which is a hotbed of Trump Christians. As a point of order - I would emphasize as Reuters News reports, “Pope Francis laments "reactionary," politicised, US Catholic Church (By Philip Pullella)” My guiding lights are “spirit and truth” – John 4:23-24 and I also vigorously oppose the politicization of Christ. Academic Disruptive patterns -as Kenneth Gergen, in his somewhat prophetic book the Saturated Self, observes of modern society: “the traditional pattern is disrupted” – specifically in context of tradition ethnic communities becoming hybrid “collage communities.” Materialist Ideology: Doctrine and Dogma 1) False Premise “There is no psychology of groups”: “It is not true if the major premise is not true” (p.765 Logical Fallacies and the Supreme Court… 104 page article on Justice Rehnquist's Supreme Court rulings on Falalcies in courtrooms) “Psychologists who study groups approach the idea of a group as an entity only very gingerly. The field, or members of the field, apparently still feel the sting of Allport’s (1927) remonstration of those who were attracted to McDougall’s idea of “group mind.” (Hazel Markus, Shinobu Kitayama, Rachel Heiman, the authors of the chapter Culture and “Basic” Psychological Principles, of the Social Psychology Handbook of Basic Principles) Floyd Allport, in 1927 stated unequivocally that “Only within the individual can we find the behavior mechanisms and the consciousness which are fundamental in the interactions between people ………There is no psychology of groups which is not essentially and entirely a psychology of individuals.” 2) False Premise: "materialist model” of consciousness as being solely and entirely a “byproduct of the neurology and biochemistry of the brain” The materialist argument that there is no "psychology of groups" – incredibly – according to materialists (and widely accepted) is based on the principle that "neurons fire in the brain and so consciousness is restricted to the human brain" Mossbridge and Baruss, in their book Transcendent Mind, highlight and emphasize the limited and restricted understanding of the "materialist model” of consciousness as being solely and entirely a “byproduct of the neurology and biochemistry of the brain” (p. 24) I frequently encounter a version of that which states that “Because neurons fire in the brain, consciousness is restricted to within the human mind.” I encountered that argument in a Neil de Grasse Tyson science FB group - who used that to justify his argument that social consciousness does not exist. It does not follow from the fact that neurons fire in the brain that there is no social consciousness. Take a look at that picture for a minute. My question is – “There is no psychology of groups?? You can’t be serious? When I look at that statement - I wonder if that really isn’t some kind of amateur high school prank – it is so removed from anything scientific or even reasonable. Social psychologists and anthropologists need to get out of their "self-contained sandcastles” as Muzafer Sherif termed them - and go to a rock concert - or a political protest - or even - sports teams (which all have their own colors and cheers - i.e. psychology of groups. Talk about bulls**t. Esprit de corps of the American Marines and Army units fighting in the Battle of Chosin reservoir is a quick – and very obvious – refutation of the materialist junk. Brian J McVeigh: Extreme Individualism: Brian J McVeigh, an anthropologist, author and expert on Japanese culture, recently observed that the statement “There are no psychologies of groups” is an example of “extreme individualism” David Hay actually coined the phrase “extreme individualism” and Virgilio Enriquez also argues western individualism is unhealthy and a threat to Filipino culture. How can any scholar even suggest “There is no psychology of groups”?? – that is absurd! Sports clubs abound and each has their own club colors and psychology of groups. That this has been a salient question for one hundred years tells you that the system is dysfunctional to say the least. And worse, that is an antisocial academic norm! unhealthy and destructive 2. No Social Consciousness: No viable concept of social consciousness in anthropology or social psychology 3. Dawkin's Selfish Gene Fallacy-False Premise: "[G]ene selfishness will usually give rise to selfishness in individual behaviour…. there are special circumstances in which a gene can achieve its own selfish goals best by fostering a limited form of altruism at the level of individual animals." 4. Rational–Independent–Individualism stereotype, necessary to establish democracy has some hidden emotional “baggage” because when that political concept is assimilated unwittingly into social sciences it creates an extreme individualism Materialism, as it is today, is an unhealthy, antisocial ideology. MY argument is that academia has no prosocial values (i.e. reductionism and purposeless as the scientist Sheldrake explains). Even worse, western academia has some very salient anti-social values - norms of extreme individualism (D Hay, Virgilio Enriquez) in it's materialist bias - i.e. Introduction: Dawkins fallacy: "gene selfishness will usually give rise to selfishness in individual behaviour.” - “It is not true if the major premise is not true” (p.765 Logical Fallacies and the Supreme Court… - 104 page article on Justice Rehnquist's Supreme Court rulings on Falalcies in courtrooms) Dawkins says that his "purpose" in writing The Selfish Gene is "to examine the biology of selfishness and altruism." He does this by supporting the claim that "gene selfishness will usually give rise to selfishness in individual behaviour. However, as we shall see, there are special circumstances in which a gene can achieve its own selfish goals best by fostering a limited form of altruism at the level of individual animals." Gene selection provides one explanation for kin selection and eusociality, where organisms act altruistically, against their individual interests (in the sense of health, safety or personal reproduction), namely the argument that by helping related organisms reproduce, a gene succeeds in "helping" copies of themselves (or sequences with the same phenotypic effect) in other bodies to replicate. The claim is made that these "selfish" actions of genes lead to unselfish actions by organisms. Although Dawkins agrees that groups can assist survival, they rank as a "vehicle" for survival only if the group activity is replicated in descendants, recorded in the gene, the gene being the only true replicator. An improvement in the survival lottery for the group must improve that for the gene for sufficient replication to occur. "We can now see that the organism and the group of organisms are true rivals for the vehicle role in the story, but neither of them is even a candidate for the replicator role. The controversy between ‘individual selection’ and ‘group selection’ is a real controversy between alternative vehicles...." —Richard Dawkins, The Selfish Gene, pp. 254-255 (Wikipedia) Dawkins Fallacy – False Premise: altruism is a Limited form of altruism Compassion vs. Extreme Individualism Dawkin's Selfish Gene Fallacy-False Premise: "[G]ene selfishness will usually give rise to selfishness in individual behaviour…there are special circumstances in which a gene can achieve its own selfish goals best by fostering a limited form of altruism at the level of individual animals." Refutation that “selfishness” is the prevalent norm and there are only “limited forms of altruism” Historically, Compassion is not a "limited form of altruism." Point of order: A prevalent cultural “norm”: Jesus Christ taught were the two great commandments. “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. “This is the first and great commandment. “And the second is like unto it, Thou shalt love thy neighbor as thyself.” 1. Saslow et al (in-depth research project into compassion) state, “Previous research suggests that religiosity may promote prosociality, for example, by encouraging reputational concerns (Norenzayan & Shariff, 2008) or by creating a shared identity (Graham & Haidt, 2010). Our research suggests that spirituality may give rise to prosociality because of its strong association with compassion and concern for others’ welfare. Our findings argue that spirituality—above and beyond religiosity—may be uniquely associated with greater com- passion and enhanced altruism toward strangers.” (p. 215) The authors conducted 5 studies. From study 1, their conclusions were that: “In keeping with our hypothesis, more spiritual participants were more likely to tend to feel compassion, even controlling for positive affect and religiosity, whereas more religious participants were not. The results further suggest that compassion is core to the spiritual experience.” Furthermore, “Spirituality was especially associated with having a spiritual identity, having had transcendent experiences, and tending to pray. Religiosity was especially related to religious fundamentalism, attending religious services, reading a holy book, and tending to pray.” (p. 208) The concept of a spiritual self would be a rather novel idea. Furthermore, the statement that “compassion is core to the spiritual experience.” appears very significant and worth highlighting! Relevance: “Spirituality was especially associated with… having had transcendent experiences…..” (The Social Significance of Spirituality: New Perspectives on the Compassion–Altruism Relationship, Laura R. Saslow et al) In America minimally 110 million Americans have soiritual experiences of one sort or another 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. Studies indicate that people who have spiritual experiences are hypersensitive about who they talk with (I. Visuri) and many literally fear retaliation (J. Parker) if they speak openly about their spiritual or spiritual-psychic experiences. 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." (Handbook of the Psychology of Religion and Spirituality, Raymond F. Paloutzian and Crystal L. Park. p. 67) For perspective I should add that Fraser Watts, in Psychology, Religion, and Spirituality, observes that from surveys it appears roughly 30% of people have transcendental spiritual-psychic experiences. Further Watts notes that it appears that roughly 24% of the people surveyed in David Hays' survey were actually atheist or agnostic. Prism Paradigm; Filtering William James, John Bargh & Neuroscience In a neuroscience article about attention, Hommel (et al) state “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… The Prism Paradigm is fairly simple – from a psychological perspective, emotional energy [light] is filtered by the prism into different wavelengths – or worldviews. It is significant that atheists still have experiences - originating in unconscious energized spiritual symbolism - though they filter them differently 2. Sprecher and Fehr article: “Those who were more religious or spiritual experienced more compassionate love than those who were less religious or spiritual. Evidence was found that compassionate love is distinct from empathy (p.629) “As hypothesized, religiosity and spirituality were associated positively with compassionate love both for close others (friends, family) and for humanity (strangers). However, religiosity and spirituality were uncorrelated with compassionate love for a specific close other (Study 3). Thus, although we can conclude that those who are more religious and spiritual report experiencing greater compassionate love, our data point to a more finely grained conclusion. To the extent that spirituality motivates compassionate love (and we recognize that the causal direction may be otherwise), it is strangers and humanity who are likely to be the recipients. (p.646)” (Compassionate love for close others and humanity Susan Sprecher Illinois State University Beverley Fehr University of Winnipeg Journal of Social and Personal Relationships 22(5)) 3. Compassion: From the Oxford Handbook on Compassion: Compassion for others and social support have survival value and health benefits….(p. 171) The powerful consequences of the presence or absence of others are seen as shaping forces in the evolution. Social interactions and within species interdependence are universal components of life on earth. Even bacteria are more reproductively successful in the presence of others of their own species. The sophisticated expression of or full expression of compassion depends on cognitive processes and cortical capacities that are unique to humans…..(p.174) The desire to help others can be elicited by stimuli such as witnessing pain in others. For some, but not all, individuals, these kinds of stimuli have an inherent capacity to induce an autonomic and sense of distress…(p. 184) (Oxford Handbook of Compassion Science – edited by Emma M. Seppala, Emiliana Simon-Thomas, Stephanie L. Brown, Monica C Worline, C. Daryl Cameron, James R. Dory) 4. Volunteerism and Compassion a. In 1950, Mother Teresa founded the Missionaries of Charity, a Roman Catholic religious congregation that had over 4,500 nuns and was active in 133 countries as of 2012. The congregation manages homes for people who are dying of HIV/AIDS, leprosy and tuberculosis. It also runs soup kitchens, dispensaries, mobile clinics, children's and family counselling programmes, as well as orphanages and schools. Members take vows of chastity, poverty, and obedience, and also profess a fourth vow – to give "wholehearted free service to the poorest of the poor." (Wikipedia) b. Ludwig Philipp Albert Schweitzer OM (German: 14 January 1875 – 4 September 1965) was an Alsatian-German[3] polymath. He was a theologian, organist, musicologist, writer, humanitarian, philosopher, and physician. A Lutheran minister, Schweitzer challenged both the secular view of Jesus as depicted by the historical-critical method current at this time, as well as the traditional Christian view. His contributions to the interpretation of Pauline Christianity concern the role of Paul's mysticism of "being in Christ" as primary and the doctrine of Justification by Faith as secondary. He received the 1952 Nobel Peace Prize for his philosophy of "Reverence for Life",[4] becoming the eighth Frenchman to be awarded that prize. His philosophy was expressed in many ways, but most famously in founding and sustaining the Albert Schweitzer Hospital in Lambaréné, which up to 1958 was situated in French Equatorial Africa, and after this in Gabon. As a music scholar and organist, he studied the music of German composer Johann Sebastian Bach and influenced the Organ Reform Movement (Orgelbewegung). (Wikipedia) c. How Many Caregivers in the U.S.? Approximately 43.5 million caregivers have provided unpaid care to an adult or child in the last 12 months. [National Alliance for Caregiving and AARP. (2015). Caregiving in the U.S.] About 34.2 million Americans have provided unpaid care to an adult age 50 or older in the last 12 months. [National Alliance for Caregiving and AARP. (2015). Caregiving in the U.S.] The majority of caregivers (82%) care for one other adult, while 15% care for 2 adults, and 3% for 3 or more adults. [National Alliance for Caregiving and AARP. (2015). Caregiving in the U.S.] Approximately 39.8 million caregivers provide care to adults (aged 18+) with a disability or illness or 16.6% of Americans. [Coughlin, J. (2010). Estimating the Impact of Caregiving and Employment on Well-Being: Outcomes & Insights in Health Management.] About 15.7 million adult family caregivers care for someone who has Alzheimer’s disease or other dementia. [Alzheimer’s Association. (2015). 2015 Alzheimer’s Disease Facts and Figures.] Gender 65% of care recipients are female, with an average age of 69.4. The younger the care recipient, the more likely the recipient is to be male. 45% of recipients aged 18-45 are male, while 33% of recipients aged 50 or higher are male. [National Alliance for Caregiving and AARP. (2015). Caregiving in the U.S.] 6, Genetic Research A. Tim Spector 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.” (What Twins Reveal About The Science Of Faith, Popular Science, August 8, 2013) B. The genetic and environmental origins of emotional and cognitive empathy: Review and meta-analyses of twin studies Lior Abramsona Florina Uzefovskyb Virgilia Toccacelic Ariel Knafo-Noama Empathy is considered a cornerstone of human social experience, and as such has been widely investigated from psychological and neuroscientific approaches. To better understand the factors influencing individual differences in empathy, we reviewed and meta-analyzed the behavioral genetic literature of emotional empathy- sharing others’ emotions (k=13), and cognitive empathy- understanding others’ emotions (k = 15), as manifested in twin studies. Results showed that emotional empathy is more heritable, 48.3 % [41.3 %–50.6 %], than cognitive empathy, 26.9 % [18.1 %–35.8 %]. Moreover, cognitive empathy as examined by performance tests was affected by the environment shared by family members, 11.9 % [2.6 %–21.0 %], suggesting that emotional understanding is influenced, to some degree, by environmental factors that have similar effects on family members beyond their genetic relatedness. The effects of participants’ age and the method used to assess empathy on the etiology of empathy were also examined. These findings have implications for understanding how individual differences in empathy are formed. After discussing these implications, we suggest theoretical and methodological future research directions that could potentially elucidate the relations between genes, brain, and empathy. 7. Battle of Somme and Group related Instincts “The Battle of the Somme, also known as the Somme offensive, was a battle of the First World War fought by the armies of the British Empire and French Third Republic against the German Empire. It took place between 1 July and 18 November 1916 on both sides of the upper reaches of the Somme, a river in France. The battle was intended to hasten a victory for the Allies. More than three million men fought in the battle and one million men were wounded or killed, making it one of the deadliest battles in human history. The 57,470 casualties suffered by the British, including 19,240 killed, were the worst in the history of the British Army. Most of the British casualties were suffered on the front between the Albert–Bapaume road and Gommecourt to the north, which was the area where the principal German defensive effort (Schwerpunkt) was made. The battle became notable for the importance of air power and the first use of the tank in September but these were a product of new technology and exceedingly unreliable.” (From Wikipedia): An inescapable conclusion would be that 57,470 casualties in one day does NOT fit in the category of Dawkin’s “limited form of altruism” 8. Esprit de corps, the unspoken bond between soldiers and the Battle of Chosin Reservoir American military leaders, including General Douglas MacArthur, were caught off guard by the entrance of the People’s Republic of China, led by Mao Zedong, into the five-month-old Korean War. Twelve thousand men of the First Marine Division, along with a few thousand Army soldiers, suddenly found themselves surrounded, outnumbered and at risk of annihilation at the Chosin Reservoir, high in the mountains of North Korea. The Battle of Chosin Reservoir is perhaps the hardest fought battle in American history was the Battle of Chosin Reservoir during the Korean War. “On 27 November 1950, the Chinese force surprised the US X Corps commanded by Major General Edward Almond at the Chosin Reservoir area. A brutal 17-day battle in freezing weather soon followed. Between 27 November and 13 December, 30,000 United Nations Command troops (later nicknamed "The Chosin Few") under the field command of Major General Oliver P. Smith were encircled and attacked by about 120,000 Chinese troops.” The Marines fought in rugged mountain terrain for 17 long days in the bitterest Korean winter cold in memory. Frostbite was a common problem. Marines who fought at the Chosin Reservoir Battle would say that the cold was so penetrating that it “would sink right to your bones." Though surrounded and encircled and in spite of being attacked constantly, ceaselessly, and without pause the Marines and Army units managed to hold together and fight their way out of the Chinese encirclement to the embarkment point at Hungnam – in spite of the fact that the main road connecting the Chosin Reservoir and the city of Hungnam quality was poor, and at times it was only a one lane gravel trail. At the end, 836 Marines had died and roughly 10,00 marines had been wounded. The Army fared worse with 2,000 dead with 1,000 wounded. Reports indicated that the Chinese losses were catastrophic and that six complete Chinese divisions were totally destroyed. Some analysts estimate Chinese losses anywhere from 30,000 to 80,000 killed. When the marine guard got to the extraction point, they sang the marine anthem. Several military documentaries highlight soldiers who often say they were not fighting for apple pie, or mom and country, but they were fighting for their "buddies" and fellow soldiers. Obviously, there is an unspoken and nonverbal bond and attachment between people. This bond is the fundamental characteristic – or nucleus – of social consciousness. The other point here is that a “mode of thought is not a “philosophical discussion,” but a very active “force” that shapes peoples’ motivations, drives, and behaviors into a coherent worldview. Reflections and Commentary: St. Gregory of Nyssa: “Making an idol of God” First, I should highlight the fact that, in the book, Life of Moses, St. Gregory emphatically points out that “…every concept formed by our understanding which attempts to attain and to them in the divine nature serves only to make an idol of God, not to make God known”. ~ from “The Life of Moses.” I feel I should add that abstractions – especially in ideologies such as communism, capitalism have shown historically to have a distinct downside and some negative consequences – as well as conceptualization in modern Christianity in my view - such as the politicization of Christ Academics are often way too fond of abstractions. Dawkins and others get into some really contorted argumentation. “He [Dawkins] does this by supporting the claim that "gene selfishness will usually give rise to selfishness in individual behaviour.” In the Battle of Somme in WWI the British suffered over 57,000 casualties in a single day. A rather common sense and elementary deduction would be that there are genes that enable the creation and maintenance of groups. “However, as we shall see, there are special circumstances in which a gene can achieve its own selfish goals best by fostering a limited form of altruism at the level of individual animals." 57,000 casualties in a day are not “limited.” Besides thousands and thousands of years of history which demonstrate beyond the shadow of a doubt that human beings are social – or group – “animals, there are laboratory experiments which show that there are brain processes that demonstrate that human beings are group animals and that would be the ingroup-outgroup syndrome – which has been proven time and gain that group related brain processes are built into the human brain and mind. When you have over 57,000 casualties in a single day, the “altruism question” shouldn’t even come up. A biology PhD did say that generally biologists don’t think very highly of Dawkins. An analogy might be that Dawkins is explaining to women, who are mothers of numerous children, that she can’t get pregnant. Compassion for others and social support have survival value and health benefits….(p. 171) The powerful consequences of the presence or absence of others are seen as shaping forces in the evolution. Social interactions and within species interdependence are universal components of life on earth. Even bacteria are more reproductively successful in the presence of others of their own species. The sophisticated expression of or full expression of compassion depends on cognitive processes and cortical capacities that are unique to humans…..(p.174) The desire to help others can be elicited by stimuli such as witnessing pain in others. For some, but not all, individuals, these kinds of stimuli have an inherent capacity to induce an autonomic and sense of distress…(p. 184) (Oxford Handbook of Compassion Science – edited by Emma M. Seppala, Emiliana Simon-Thomas, Stephanie L. Brown, Monica C Worline, C. Daryl Cameron, James R. Dory) The Selfish gene argument is an empty argument – just like all the materialist arguments. Extreme Individualism and Dawkins Fallacy Every man is a creature of the age in which he lives and few are able to raise themselves above the ideas of the time. - Voltaire David Hay emphasizes that as a result of the Enlightenment movement’s emphasis on rational individualism – especially Hobbes “the cultural construction of an extreme individualism which is particularly evident in the Western world, there has been a `forgetting’ of relational consciousness/spirituality resulting in damaging effects to the texture of human community.” David Hay (Spirituality versus Individualism: Why we should nurture relational consciousness, International Journal of Children's Spirituality) K Lagdameo-Santillan observes that “According to Professor Enriquez, Kapwa is the “unity of the one-of-us-and-the-other”……. He maintained that “Kapwa implied moral and normative aspects that obliged a person to treat one another as fellow human being and therefore as equal.”…….. But he also foresaw that this Filipino core value was threatened by spreading Western influences. “…once AKO (the I) starts thinking of himself as separate from KAPWA, the Filipino ‘self’ gets to be individuated as in the Western sense…” Professor Virgilio Enriquez, founder of Sikolohiyang Pilipino. Furthermore, it would seem the recent research into the “epidemic” rise of the mental illness of narcissism (Twenge, etc) may support David Hay’s argument. I might briefly mention that narcissism is complex and controversial. While social media such as FB clearly seems to play a role in the increase in narcissism, the cause of narcissism is a separate issue with one psychologist arguing narcissism is caused by anxiety. Ye, if materialism is an ideology then that would clearly also contribute to the narcissism problem. Aline Vater in his article “Narcissism in Western Culture” states that “Narcissism scores are higher in individualistic cultures compared with more collectivistic cultures. Narcissism chart from Twenge’s article below Historical Ideologies and Extreme Individualism Excerpts from David Hay’s “Spirituality versus Individualism: “My second illustration is the idea of the Social Contract, which is usually taken to have emerged in Europe during the Seventeenth Century. The major English inaugurator of this perspective was Thomas Hobbes in his masterwork Leviathan. Hobbes’ argument is too well known to require lengthy treatment, but it is import- ant to note that it depends for its cogency on his radical individualism. He believed that human beings must be understood apart from society. Human beings are social because they are human, not human because they are social. His psychological/physiological way of explaining human desires led him to the view that all human beings act exclusively on the basis of self-interest. He assumed that each of us is in Downloaded by [George Mason University] at 15:40 20 December 2014 42 D. Hay a struggle for power against everyone else and that `minds never meet, that ideas are never really shared and that each of us is always and finally isolated from every other individual’ (Hampton, 1986). Potentially this must lead to a war of all against all and it is on the basis of his fear of such an outcome that Hobbes insists on the necessity of the absolute power of the sovereign as a curb against anarchy and civil war. C.B. MacPherson, one of the most influential modern interpreters of the English Revolution in the Seventeenth Century, charges Hobbes with creating the doctrine on which bourgeois liberal society still operates, or as he calls it `the theory of possessive individualism’ (Macpherson, 1962). Marx clearly identified this possessive individualism in the masters of Nineteenth Century society, depicting the typical capitalist entrepreneur as unencumbered by any social ties: ¼ that is, an individual separated from the community, withdrawn into himself, wholly preoccupied with his private interest and acting in accordance with his private caprice [for him] the only bond between men is natural necessity, need, and private interest. (quoted in Walzer, 1990) Such a person, I would suggest, is someone who has forgotten or repressed his relational consciousness.” (“Spirituality versus Individualism: Why we should nurture relational consciousness David Hay International Journal of Children's Spirituality http://www.tandfonline.com/loi/cijc20 DAVID HAY Centre for the Study of Human Relations, School of Education, Jubilee Campus, University of Nottingham, Nottingham NG8 1BB, UK. E-mail:) Death is A Figment of Your Imagination: Major Methodology Flaw - narrative explanation of the Definist fallacy that “All spirituality is unreal” “It is not true if the major premise is not true” (p.765 Logical Fallacies and the Supreme Court… - 104 page article on Justice Rehnquist's Supreme Court rulings on Falalcies in courtrooms) 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 is afallacy - specificlaly the Defionsit Fallacy. One source cited an example of a Definist fallacy would be the statement that the contender’s arguments are “crackpot theories” – leaving no room for intelligent discussion. Half of human conscious is not quantifiable: hope, art, music, poetry, true love, awe-wonder, freedom, ideals, justice, - not to mention death. A version of the materialist fallacy that I encounter often is that one need to “Prove God” before one can have valid spiritual beliefs. When I first encountered that argument (and it si not uncommon), I was like – “Prove God???Are you crazy?” Iain McGilChrist properly identifies materialist ideology as a mode of thought: “An increasingly mechanistic, fragmented, decontextualised world… has come about, reflecting, I believe, the unopposed action of a dysfunctional left hemisphere.” McGilChrist’ s view of the materialist mode of thought dovetails with Christina Maimone’s assessment of Mannheim with social sciences as ideologies and modes of thought - which exclude contrary evidence (Mannheim’s Paradox) – which in turn is supported by modern research into the processes connected with “attention” The filter-attention process which filters out and excludes information – as William James noted in the 1900’s that to pay attention to something one necessarily had to ignore a lot of information. On top of that unconscious research explains the powerful influences of norms and stereotypes – even – or especially – academic norms and stereotypes. (Bargh) Not long ago, I happened to be talking to a Filipina college graduate at a Gensan street restaurant. I explained the materialist argument as explained by Miller & Thompson in the NIH article – that spirituality is unreal and nonexistent because you can’t measure it. I was a bit surprised when she emphatically agreed with the argument that spirituality is unreal and nonexistent because you can’t measure it. So, I asked her to consider the concept of “death” for a minute. Death is far beyond measurement or quantification – so then…, following the logic of the materialist argument then “Death would then be a figment of her imagination and “superstitious nonsense.” She did concede that a fallacy had indeed skewed her thinking – which is a major success for me. Bargh observes that most people just really don’t want to believe that any unconscious factors could influence their thinking - without their knowledge. The Teaching of Materialism Alfred Rupert Sheldrake (born in 1942) is an author, and scientist states unequivocally, “The atheist ideology found a powerful ally in materialist science, which by the end of the nineteenth century, portrayed a purposeless, unconscious, mechanical universe where humans, like all life, had evolved without purpose or guidance. In this godless world [devoid of spirituality], humanity would take charge of it own evolution, bringing economic development, brotherhood, health, and prosperity to all mankind through progress.” (p.157) And Western Academia with its overwhelming materialist quantification bias – at the moment – assumes that human beings are “independent entities” on several different levels – in our society in which relationships are the rule not the exception. As David Hay, Christian theologian emphasizes that the “extreme or possessive individualism” emerged from the Enlightenment - Age of Reason/Revolution Mannheim’s Paradox: Psychology and Psychiatry are Ideologies, not Science Karl Mannheim (1893 – 1947), a founding sociologist is perhaps best known for his book Ideology and Utopia, as well as for articulating the Mannheim Paradox. Mannheim argued that essentially ideologies and the values built into those ideologies underlie social norms and beliefs. Furthermore, that these ideologies have a profound effect on philosophical, artistic, humanitarian expressions and theories. The Mannheim Paradox stated that the ideological views of the political scientist or sociologist will skew the views and understandings of other ideologies to the point that objective analysis would be impossible. Arthur Mullins describes-defines the Mannheim paradox: "Nevertheless, with these few exceptions, Mannheim holds that historical and political thought is determined by the socio-historical position of the thinker and the political aspirations and material ambitions of the group or of the groups to which it belongs. Such thinking is intrinsically value-laden, one-sided, distorted and therefore false. In short, all systems of historical-social-political thought are ideologies. (p. 143 Truth and Ideology: Reflections on Mannheim's Paradox by Willard A. Mullins, History and Theory, Vol. 18, No. 2 (May, 1979), pp. 141-154) Arthur Mullins describes-defines the Mannheim paradox: "Mannheim holds that historical and political thought is determined by the socio-historical position of the thinker and the political aspirations and material ambitions of the group or of the groups to which it belongs. Such thinking is intrinsically value-laden, one-sided, distorted and therefore false. In short, all systems of historical-social-political thought are ideologies. (p. 143 Truth and Ideology: Reflections on Mannheim's Paradox by Willard A. Mullins, History and Theory, Vol. 18, No. 2 (May, 1979), pp. 141-154) Historical Synergy in Context of Mannheim Rappaport observes: "Few if any societies break the world into the more or less distinct systems distinguished by Western science. Not all of them, surely, distinguish environmental form social relations. Among the Maring (Polynesian people in the Papua New Guinea Highlands), it is clear ecological, political, and social relations (most notably the relations between the sexes) are not separately conceived and their regulation proceeds in terms of integrated set of an integrated set of understandings and principles. Moreover, these understandings and principles, which in the Maring view, account for the structure and state of the world and invest the world and actions in it with meaning, are not confined to the particular material and social regulations regulated. They include as well metaphysical abstractions of great generality. (p. 116 Ecology, Meaning and Religion, Roy Rappaport, North Atlantic Books, 1979) Rappaport’s statement above reflects what Mannheim argued - that there was a synergy between economic-political structure and social -religious structure. Mullins observes “Nevertheless, with these few exceptions, Mannheim holds that historical and political thought is determined by the socio-historical location of the thinker and the political aspirations and material ambitions of the group or groups to which he belongs. Such thought is inherently value-laden, one-sided, distorted, and therefore false. In short, all systems of historical-social-political thought are ideologies. (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) Friedrich Nietzsche, in the essay On Truth and Lie in an Extra-Moral Sense (1873), argued that "social convention" to a large degree influenced science and distorted true or absolute objectivity. Friedrich Nietzsche stated, "We still do not know where the urge for truth comes from; for as yet we have heard only of the obligation imposed by society that it should exist: to be truthful means using the customary metaphors—in moral terms: the obligation to lie according to a fixed convention, to lie herd-like in a style obligatory for all. . .." I should briefly note that both Einstein and Hume observed - for the record that right and wrong lay outside reason and rational analysis so supporting Nietzsche's argument about Truth. Damasio remarked that he was skeptical of the capability of neuroscience to precisely determine the true facts about human consciousness. Before Nietzsche and Mannheim there was Voltaire who said the same thing except in a different context: "Every man is a creature of the age in which he lives and few are able to raise themselves above the ideas of the time! Then there was Jean-Jacque Rousseau "Nature never deceives us, it is we who deceive ourselves." The iconic sociologist Robert Bellah (1970b) confirms Mannheim's Law in that it applies to academic modes of thought especially in context of the materialist Doctrine in a: “There is no other sphere of human culture which is excluded from sympathetic academic consideration on its own terms on the grounds that such a study endangers science, reason, logic, and the whole heritage of the Enlightenment” (p.133).” (p.36) So, tat Academic Materialism, especially, in that it deviates from scientific materialism, is explicitly an ideology in Mannheim's definition in that materialist academics are "unable to see particular facts that would undermine their conception of the world!" Reflections and commentary: Reinventing the Wheel I thought to open with a quote from Stefan Schindler, a religious scholar and award-winning author: “We are human only insofar as we are part of a human community. Aristotle says man is zo-on politicon -- a social animal. Buddhism agrees. Insofar as emptiness names interbeing (pratity-samutpada = dependent origination, or co-originating arising), we are all interconnected, interdependent, inter-penetrating. Accordingly, the two wings of Buddhism are wisdom and compassion. Wisdom as compassion recognizes universal brother-sisterhood. Hence Buddhism cares as much about community as it does enlightenment. And that means caring about peace and justice. I define service as kindness, creativity, and compassion. One can even say, as I often do, that compassion is the path to enlightenment, and the fruit of enlightenment. The social function of the sangha is to turn humanity as a whole into a collective sangha. Of course, Jesus Christ’s immortal commandment is “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets.” (Matthew 37-40] Compassion, as an issue in the Old Testament, appears early on in Exodus. In the Quran the most frequent word is compassion - compassionate. In Hinduism, compassion appears as a significant issue in the Upanishads. Ubuntu I would add that the Buddhist concept of Interbeing, strongly advocated by Thich Nhat Hanh, a Vietnamese Buddhist Zen master, poet, and scholar – and bears remarkable resemblance to African concept of Ubuntu advocated by Anglican Bishop Desmond Tutu. The concept of Ubuntu originates from a Nguni Bantu which generally means "humanity." The roots of the word might be best translated as "I am because we are" or "I am because you are." The Zulu phrase “umuntu ngumuntu ngabantu” means “ humanity towards others" Archbishop Desmond Tutu explained it this way: “One of the sayings in our country is Ubuntu — the essence of being human. Ubuntu speaks particularly about the fact that you can’t exist as a human being in isolation. It speaks about our interconnectedness… We think of ourselves far too frequently as just individuals, separated from one another, whereas you are connected and what you do affects the whole world. When you do well, it spreads out; it is for the whole of humanity.” Kapwa-loob Then there is the Filipino norm-value of kapwa (word meaning shared identity, self as others) - loob (as relational will - Jeremiah Lasquety-Reyes) which is embedded in Filipino culture - a quintessential "Interbeing", as it were. K Lagdameo-Santillan adds: “According to Professor Enriquez, Kapwa is the “unity of the one-of-us-and-the-other” ……. He maintained that “Kapwa implied moral and normative aspects that obliged a person to treat one another as fellow human being and therefore as equal.” (K Lagdameo-Santillanar, Roots of Filipino Humanism) The Hindu concept of Dharma as social-cosmic order is very similar as well. Lastly, I would add that a focus of Irish poet theologian and former Catholic priest, John O’Donohue is “soul friend” - Anam Cara - from ancient Celtic beliefs: According to Celtic tradition, the soul shines all around the body like a luminous cloud. When you are very open – appreciative and trusting – with another person, your two souls flow together. This deeply felt bond with another person means you have found an Anam Cara, or "soul friend." Your Anam Cara always beholds your light and beauty, and accepts you for who you truly are. – John O’Donohue Anam Cara: Wisdom from the Celtic World. Link to academia profile: https://independentscholar.academia.edu/CharlesPeckJr

« La connaissance appropriée cartographie ou reflète les réalités du monde réel. » Kenneth Gergen contre la carte matérialiste est « Toute spiritualité est irréelle »

By Charles E Peck Jr • 01 Sep, 2024
« Ils creusent au mauvais endroit » – La salle des cartes de Gergen et le bâton de Ra Le bâton de Râ dans le film « Indiana Jones et la Dernière Croisade et l'Arche de Dieu » constitue une métaphore appropriée de la méthodologie matérialiste qui cherche la vérité au mauvais endroit. Vous ne trouverez pas la « vérité » dans un laboratoire – croyez-le ou non. "La coiffe a été placée au sommet du bâton de Râ et utilisée dans la salle des cartes de Tanis pour révéler l'emplacement du puits des âmes, le lieu de repos de l'arche. Le bâton de Râ lui-même, qui n'était en soi qu'un simple manche de bois, a apparemment été perdu depuis longtemps dans les âges. Cependant, la coiffe contenait des instructions sur la façon de fabriquer un nouveau bâton. Les instructions écrites sur la coiffe indiquaient que le bâton devait avoir "six kadams de haut". Cependant, l'avers de la coiffe contenait des instructions spécifiques ; le constructeur devait soustraire un kadam par respect pour le Dieu hébreu. Le médaillon est tombé dans la main de l'agent de la Gestapo nazie Toht, lors d'une bagarre au bar de Ravenwood. Cependant, le médaillon était devenu extrêmement chaud après être tombé dans la cheminée et le médaillon a laissé une cicatrice sur la main de Toht, laissant l'empreinte des marques sur sa paume qui ont permis à l'archéologue français René Belloq de créer son propre médaillon pour que les nazis puissent localiser l'Arche. Cependant, Toht n'a pas réalisé que le bon médaillon était gravé des deux côtés. En conséquence, le faux médaillon de Belloq a incité les nazis à construire un bâton surdimensionné, ce qui a conduit Indiana et Sallah à découvrir qu'ils « creusaient au mauvais endroit ». Bâton d'Indiana Jones de Ra Ajouté par MJLogan95 Publié dans Coiffe du bâton de RaTanisMap Room.webp Préambule : Pargament observe que la « spiritualité » est un « domaine d’étude émergent » – dans lequel le recours à des « enquêtes » est souvent nécessaire pour étudier la religiosité et la spiritualité. L’introduction de l’article « Conceptualizing spirituality for medical research and health service provision » de Michael B King et Harold G Koenig commence ainsi : « La nécessité de prendre en compte la spiritualité dans la recherche et la prestation de services de santé prend de plus en plus d’importance. Cependant, le domaine a longtemps été entravé par un manque de clarté conceptuelle sur la nature de la spiritualité elle-même. Nous ne sommes pas d’accord avec l’affirmation sceptique selon laquelle il est impossible de conceptualiser la spiritualité dans un paradigme scientifique. » La salle des cartes de Gergen : méthodes, catégorisation, quantification et pragmatisme de W James « Une connaissance appropriée cartographie ou reflète les réalités du monde réel ! » – K Gergen Pourquoi les fondamentaux sont-ils importants ? Tous les « grands » s’accordent à dire que, comme l’a déclaré le poète et théologien irlandais, « la façon dont vous regardez les choses est la force la plus puissante pour façonner votre vie ! » Bien sûr, la « pensée » et les visions du monde dépendent et reposent sur les « hypothèses » que l’on a sur le monde, même si cela est rarement pris en compte. Iain McGilChrist dit la même chose que Gergen, sauf qu’il utilise le terme « modèle ! » Iain McGilChrist « Pour comprendre quelque chose, que nous en soyons conscients ou non, il faut choisir un modèle ! » Le neuroscientifique Ramachandran observe également que les « modèles » sont essentiels dans les processus de pensée. Donella H. Meadows, une scientifique environnementale, éducatrice et écrivaine américaine, a eu cette idée intéressante : « Souvenez-vous toujours que tout ce que vous savez, et tout ce que tout le monde sait, n’est qu’un modèle. Présentez votre modèle là où il peut être vu. Invitez les autres à remettre en question vos hypothèses et à ajouter les leurs. » Ainsi, un « modèle » de la conscience humaine et du monde réel sans une « carte » appropriée de la conscience sociale et de la spiritualité est un modèle malsain et déformé ! Lorsque l’on creuse dans les sciences sociales, on constate que les modèles ou cartes qui existent pour la spiritualité et la religion présentent de graves lacunes qui pourraient facilement désorienter beaucoup de gens. À l’heure actuelle, il n’existe pas de carte appropriée de la conscience sociale ni de catégorisation appropriée – une carte des « types de spiritualité ». « Ils creusent au mauvais endroit. » Métaphore du « bâton de Ra » du film « Les Aventuriers de l'Arche perdue » d'Indiana Jones, comparant le bâton de Ra des nazis, trop grand, à la fixation méthodologique matérialiste sur la quantification. Point d'information : « Nouvelle catégorisation de la spiritualité » dans l'addendum Le besoin humain de donner un sens au monde et d’imposer un « ordre » au monde sous-tend toutes les théories psychologiques et sociales. Chaque théorie, d’une manière ou d’une autre, postule des processus innés qui imposent un ordre à ce qui autrement serait un chaos. Sans processus permettant de mettre les choses en ordre et d’attribuer un sens à l’information, les gens seraient comme le « bébé de William James » qui voit le monde « comme une grande confusion florissante et bourdonnante ». Kenneth Gergen soutient que « dans le sens darwinien, la capacité de conceptualiser a une valeur de survie. Pour être plus précis, les concepts sont des outils précieux pour résoudre les problèmes. » (p. 23) Les psychologues sociaux Hogg et Abram observent que la catégorisation est « fondamentale pour le fonctionnement adaptatif de l’organisme humain, car elle sert à structurer la variabilité potentiellement infinie des stimuli en un nombre plus gérable de catégories distinctes… » (p. 19 soc id). Même parmi les tribus « primitives » et préhistoriques, la « catégorisation » était vitale pour la survie. Les anthropologues Handy et Pukui ont noté que l’utilisation hawaïenne de leur écologie était « presque complète ». La tribu Hanunoo aux Philippines possède plus de deux mille mots pour différentes plantes et identifie 461 types d’animaux. Parmi les pygmées des Philippines, un biologiste a fait remarquer que leur connaissance des plantes et des animaux était « inépuisable ». La tribu amérindienne Tewa au Nouveau-Mexique avait des noms pour chaque variété de pin conifère, même si un blanc ordinaire ne verrait probablement aucune différence. Je ne peux m’empêcher de souligner que cela correspond parfaitement au modèle de Mannheim : la réalité politique et économique façonne et détermine les croyances sociales et spirituelles. Comme le souligne la chercheuse Erica Hill, les croyances préhistoriques des chasseurs-cueilleurs de l’Arctique concernaient « les relations humaines avec le monde naturel », une autre illustration du modèle de Mannheim. Le matérialisme est une philosophie relativement récente qui a émergé vers le XVIe siècle sous le nom de laïcité. Le philosophe français René Guénon soutient que le matérialisme a commencé avec Descartes. Le monde de la science et de la philosophie a radicalement changé depuis. L'une des réalisations majeures de l'Âge de la Raison fut la Déclaration d'indépendance américaine de 1776 : « Nous tenons ces vérités pour évidentes, que tous les hommes sont créés égaux, qu'ils sont dotés par leur Créateur de certains droits inaliénables, parmi lesquels la vie, la liberté et la recherche du bonheur. » Ce sont des idéaux - bien loin de la fixation moléculaire matérialiste et de la « stricte adhésion » à la méthodologie de quantification - = plus adaptés à la physique ou à la chimie qu'à la « connaissance sociale » - un aspect de la réalité mis en avant par Kenneth Gergen et Christian Maimone. Comme l’a souligné Claudia Nielsen, le psychiatre McGilChrist observe que « la portée de l’investigation et de la compréhension de la doctrine matérialiste, avec son adhésion rigide au principe de quantification, en réalité arbitraire, et son insistance excessive sur les caractéristiques physiologiques, est sévèrement restreinte et limitée dans les analyses qui peuvent être effectuées ». La moitié de la conscience humaine n’est pas quantifiable : l’espoir, l’art, les rêves, la musique, la poésie, le véritable amour, l’émerveillement, la liberté, les idéaux, la justice, sans parler de la mort. Je voudrais brièvement me demander comment une méthodologie – décrite par McGilChrist comme une « adhésion rigide à la quantification » – qui est appropriée à la physique ou à la chimie a pu être appliquée à la conscience humaine est ahurissante. Le matérialisme, qui est l’antithèse de la spiritualité, avec son « adhésion rigide à la quantification », contraste de façon frappante avec les philosophes Nietzsche (la vérité est souvent le reflet d’une convention sociale), le philosophe espagnol Gasset (les circonstances ont une influence importante), Mannheim (les sciences sociales comme idéologie), ainsi que Kierkegaard, Voltaire et Rousseau. Cette fixation est devenue telle que les méthodes scientifiques standard, comme la « catégorisation » (qui est un principe depuis Aristote), ont été abandonnées et dépassées. En conséquence, il n’existe pas de carte appropriée de la spiritualité et de la conscience sociale (en raison de la méthodologie matérialiste qui a créé un biais chez le chercheur). Jeremiah Lasquety-Reyes, auteur et expert largement cité sur l’éthique philippine, m’a répondu par e-mail : « Salut Charles, je suis tout à fait d’accord avec toi sur le fait que cette adhésion extrême au matérialisme est trop restrictive et limitative, et ne parvient franchement pas à saisir tant d’aspects plus riches de l’expérience humaine et de la psychologie. Cela laisse le domaine de la psychologie d’autant plus pauvre. Je suis moi-même à la recherche d’un cadre qui m’aide à y faire face. En partie, je pense qu’une métaphysique alternative est nécessaire, une métaphysique qui respecte la réalité et le sens de choses comme l’amour, les relations et la réalité profonde des autres en tant que personnes et pas seulement en tant que composé d’atomes, de produits chimiques et de neurones qui s’activent. Je suis heureux que nous soyons sur la même longueur d’onde ! » [Je dois brièvement mentionner que la citation de Jeremiah Reyes a été vue 418 fois sur un site] Commentaires et réflexions Mon argument est que le « pragmatisme » est une méthodologie potentielle nécessaire pour compléter la nature « arbitraire » inhérente à la méthodologie matérialiste. En 1870, William James et Charles Sanders Pierce ont fondé l’école du pragmatisme américain (Hookway, 2008). Le pragmatisme est ancré dans l’idée que les sujets philosophiques, tels que la connaissance, le langage, le sens, la croyance et la science, sont mieux compris en termes d’utilisation pratique. Dans le cas de l'analyse d'Erica Hill sur les croyances dans les esprits animaux dans les sociétés de chasseurs-cueilleurs préhistoriques de l'Arctique en tant que rituels sociaux et croyances axés sur les « relations humaines avec le monde naturel » – ce qui constituerait une utilisation très pratique pour les chasseurs-cueilleurs. Lien vers la « spiritualité et la conscience sociale » : absence d’une « carte » appropriée de la spiritualité : https://www.academia.edu/117868624/Spirituality_social_moral_order_and_lesslyness_studies_of_spiritual_genetics_compassion_genetics_and_spiritual_identity_w_Saslow_and_Wong_Frankl_spirituality_as_making_sense_of_the_world_music_as_social_self_and_adaptive_trait_historical_social_drivenness_ Dharma_to_kapwa_loob Le stéréotype matérialiste inadapté selon lequel « Toute spiritualité est irréelle ! » Les psychologues William R. Miller et Carl E. Thoresen déclarent dans leur article « Spiritualité, religion et santé : un domaine de recherche émergent » : « Une base philosophique pour cette perspective est le matérialisme, la croyance qu’il n’y a rien à étudier parce que la spiritualité est intangible et au-delà des sens. » La partie centrale de cet argument est une erreur – en particulier l’« erreur définitiste » parce qu’elle utilise des termes « chargés » qui empêchent tout dialogue ou communication réels. « Une connaissance appropriée cartographie ou reflète les réalités du monde réel. » K Gergen en sciences sociales, une carte sans une théorie conceptuelle appropriée de la spiritualité est un modèle malsain. « La façon la plus simple de ne pas tomber dans cette erreur [définiste] est de définir ses termes de manière crédible ! Il faut éviter d’utiliser des définitions chargées d’émotion ou idiosyncratiques. » Un bon exemple d’erreur définiste serait d’utiliser l’affirmation selon laquelle les arguments de l’adversaire sont des « théories farfelues » – ne laissant aucune place à une discussion intelligente. (Christian Cotton https://onlinelibrary.wiley.com/doi/abs/10.1002/9781119165811.ch55) Une version trop « populaire » de l’erreur matérialiste définiste que je rencontre trop souvent est qu’il faut « prouver l’existence de Dieu » avant de pouvoir avoir des croyances spirituelles ou religieuses valables. Quand j’ai entendu cet argument pour la première fois (et ce n’est pas si rare, d’après mon expérience), je me suis dit : « Prouver l’existence de Dieu ? Es-tu fou ? » Un grand nombre de dirigeants chrétiens observent que Dieu est au-delà des mots et de la compréhension, comme saint Grégoire de Nysse, saint Augustin et La mort est le fruit de votre imagination ! Explication narrative : Il n’y a pas longtemps, je discutais avec une diplômée philippine dans un restaurant de rue à General Santos, aux Philippines. J’ai expliqué l’argument matérialiste tel qu’il est expliqué par Miller et Thompson dans l’article du NIH – selon lequel la spiritualité est irréelle et inexistante parce qu’on ne peut pas la mesurer – « la croyance qu’il n’y a rien à étudier parce que la spiritualité est intangible et au-delà des sens ». J’ai été un peu surpris lorsque la diplômée philippine avec laquelle je discutais a catégoriquement approuvé l’argument selon lequel la spiritualité est irréelle et inexistante parce qu’on ne peut pas la mesurer. Je lui ai donc demandé de réfléchir un instant au concept de « mort ». Je lui ai fait remarquer que la « mort » est bien au-delà de la quantification ou de la mesure. J’ai ensuite ajouté que si l’on suit la logique et le raisonnement qui sous-tendent l’argument matérialiste, alors « la mort serait le fruit de son imagination et d’une absurdité superstitieuse ». Elle s’est arrêtée une seconde, puis a accepté mon raisonnement, ce qui est pour moi une grande réussite. Bargh observe que la plupart des gens ne veulent tout simplement pas croire que des facteurs inconscients puissent influencer leur pensée – à leur insu. Critique du matérialisme évaluée par des pairs et approuvée par quatre psychologues et chercheurs médicaux très éminents La critique – datant de 2017-2018 – a été vue plus de 10 000 fois et n’a reçu aucune critique (entre academia.edu, LinkedIn et les groupes scientifiques FB (avant que j’arrête de publier sur FB) – et a été évaluée par des pairs – et même plus 1. Le Dr Paul Wong, professeur émérite de l'Université Trent, a édité deux grands volumes de The Human Quest for Meaning 2. Le Dr Harold Koenig, médecin-psychiatre, auteur et chercheur bien connu et publié, a déclaré à propos de cet article : « Charlie – cela me semble tout à fait logique, 3. Dr. Stephen Farra : Université internationale de Columbia émérite « L'erreur défininiste (conduisant à un matérialisme fermé) est un poison spirituel et nous a tous fait du mal. 4. Stefan Schindler, auteur primé et professeur de psychologie et de philosophie à la retraite Poison spirituel : stéréotype académique inadapté Au sujet de l’erreur matérialiste du Définistre – stéréotype inadapté, le Dr Stephen Farra a écrit : « Charles, je suis tout à fait d’accord avec le fait que l’erreur matérialiste (conduisant à un matérialisme fermé) est un poison spirituel et nous a tous fait du mal ! Frankl écrit sur la façon dont un naturalisme fermé conduit à un réductionnisme étouffant, qui conduit à un nihilisme mental et émotionnel et au type de corruption morale qu’il a connu à Auschwitz et à Dachau… » (Le pape François a fait une déclaration parallèle sur le facteur « réductionniste » bien connu de la méthodologie matérialiste) Poison spirituel : perroquets cosmiques géants : commentaires académiques ignorants et malades Le cerveau humain est un organe complexe doté du merveilleux pouvoir de permettre à l'homme de trouver des raisons de continuer à croire ce qu'il veut croire. Voltaire Il y a longtemps, lorsque je publiais sur des groupes Facebook, j'ai commencé à documenter leurs réponses. Voici quelques commentaires que j'ai entendus sur les groupes « scientifiques » de Facebook : « maladie mentale », « Père Noël », « fées », etc. Dans un cas, j'ai vérifié et interrogé un membre d'un groupe de psychologie de Facebook qui faisait référence à la spiritualité en l'appelant « Père Noël » – après avoir posé des questions, il est devenu clair qu'il n'avait même pas lu l'essai et qu'il me faisait des reproches simplement parce qu'il était un salaud ignorant. Sur un autre groupe Facebook de psychologie évolutionniste, deux imbéciles qui me faisaient la vie dure ont admis qu'ils me trollaient. Ce sont tous des diplômés de l'université et, d'après mes recherches, je sais que les étudiants de premier cycle n'ont aucune éducation ou formation en spiritualité – ce qui est précisément le problème. Perroquets cosmiques géants Le commentaire le plus odieux a été fait par un neuroscientifique qui a déclaré sur mon post assez générique sur la spiritualité dans lequel je n'ai même pas mentionné les expériences spirituelles-psychiques : « S'il vous plaît, gardez les balivernes religieuses sur les canaux religieux, c'est de la science et la science, par sa nature même, ne traite que du matériel - de ce qui peut être observé et mesuré. Il ne sert à rien de faire une hypothèse sur la responsabilité des perroquets cosmiques géants voyageant depuis des dimensions supérieures, car à moins que l'un d'eux ne vole dans notre champ de vision, il n'y a aucun moyen de le prouver. » Deux autres neuroscientifiques ont posté des commentaires similaires sur ce post. L'intolérance inflexible de la pensée matérialiste 1. Voici une excellente illustration de la suprématie de la nouvelle quantification matérialiste dans les sciences sociales (qui contraste avec les points de vue de Nietzsche, Mannheim, Gasset, Voltaire et Rousseau). Esther, l'administratrice d'un groupe Facebook de « neurosciences », m'a envoyé un message disant : « Il y a des théoriciens d'il y a des années qui n'étaient pas aussi scientifiques que les théoriciens plus modernes. C'est parce que nous suivons la méthode scientifique et que nos théories sont donc issues de la déduction scientifique par la méthode empirique. Nos pratiques d'aujourd'hui ne sont pas simplement élaborées à partir de simples observations ou de ouï-dire. Les pratiques et les approches ne sont pas des philosophies mais des théories et des lois scientifiquement reproductibles (pas seulement des intuitions et des hypothèses). Quant à l'idée que la spiritualité est un « non-sens », 2. Les scientifiques devraient-ils examiner les recherches médicales sur la spiritualité avant de rendre un jugement ? J'ai publié le titre de cet essai dans plusieurs groupes de philosophie et de sciences répertoriant plusieurs méta-analyses du Dr Harold Koenig avec un résumé succinct de Kenneth Pargament. Dans une section intitulée Évaluation des voies spirituelles, Kenneth Pargament demande : Dans quelle mesure cela fonctionne-t-il ? Des centaines d’études ont abordé cette question. La grande majorité des recherches sur l’efficacité des voies spirituelles se sont concentrées sur leurs effets psychologiques, sociaux et physiques. Dans ce qui est peut-être l’analyse la plus complète de cette littérature, Harold Koenig, Michael McCullough et David Larson (2001) ont conclu que, dans la majorité des études, les mesures des croyances, pratiques, relations et expériences religieuses et spirituelles sont corrélées avec : Bien-être, bonheur et satisfaction de vie Espoir et optimisme But et sens de la vie Meilleure estime de soi Un plus grand soutien social et moins de solitude Taux de dépression plus faibles Taux de suicide plus faibles Moins d'anxiété Moins de psychose Baisse des taux de consommation d’alcool et de drogues Moins de délinquance et d’activité criminelle Une plus grande stabilité et satisfaction conjugale (p. 90 Kenneth Pargament, Psychothérapie spirituellement intégrée Comprendre et aborder le sacré, New York, Guilford Press, 2007) J’ai été choquée d’entendre un grand nombre de membres dire « Non ! » – ils ne pensaient pas avoir besoin de lire des recherches avant de porter un jugement – littéralement. C’est parce que de nombreux diplômés universitaires sont sérieux et croient totalement que toute spiritualité est irréelle – et une absurdité superstitieuse – parce que c’est ce qu’on leur enseigne. Plus tard, j’ai essayé d’engager un diplômé universitaire dans un bar. L’idiot m’a dit que la recherche médicale devait être une recherche « spéciale ». 3. Un stéréotype inadapté largement répandu – Quand les Jungiens ne sont pas Jungiens. L’autisme est-il une question d’opinion ? Dans cette situation, j’ai écrit un essai sur la « spiritualité de la compassion » et mon analyste jungien de l’époque, Cook-Deegan, m’a répondu que « toute spiritualité est une question d’opinion ! » – ce qui n’est qu’une variante de l’idée fausse selon laquelle « toute spiritualité est irréelle » – car qualifier la compassion de « question d’opinion » place la compassion dans la catégorie non scientifique. Cela a été un point de rupture avec ma famille. J’ai senti que c’était tellement mal que j’ai envoyé un e-mail à ma famille – qui, de manière assez choquante, a tous convenu que la compassion n’est pas réelle et que la compassion est une « question d’opinion ». À cette époque, j’ai perçu l’affirmation selon laquelle « la compassion est une question d’opinion » comme un événement qui mettait ma vie en danger – en particulier parce qu’il révélait des préjugés très, très profonds et une ignorance horrible. Pensez-y – si quelque chose d’aussi réel, créatif et fructueux que la « compassion » n’est pas réel et « OK » – alors « l’esprit » et la spiritualité n’existent pas du tout. Ma nièce est titulaire d’un doctorat en biologie et elle aurait dû savoir mieux. L’analyste jungien aurait dû savoir aussi. Jung a prévenu que l’évitement extrême de la spiritualité pourrait littéralement conduire à l’extinction de l’espèce (trop occupé à essayer de comprendre comment le facteur « d’ombre » jungien fonctionne dans le racisme, je suppose). Aucun membre de ma famille – enfants, frères et sœurs ou mère – n’a mentionné la valeur et les avantages de la compassion. Sur Facebook – lors d’une discussion sur la spiritualité – deux diplômés d’université m’ont dit que la compassion ne pouvait pas du tout être liée à la spiritualité et qu’il devait y avoir une autre explication. Malheureusement, les universités américaines enseignent des valeurs matérialistes – qui ne sont pas fondées sur des faits fallacieux. Depuis cet argument, j’ai fait des recherches et voici deux études qui indiquent clairement que la compassion est bien réelle et liée à la spiritualité – et non pas « une question d’opinion ». La compassion n’est pas une question d’opinion 1. La signification sociale de la spiritualité : nous avons établi le lien entre la spiritualité et une compassion plus élevée (Saslow et al.) La spiritualité était particulièrement associée au fait d'avoir une identité spirituelle, d'avoir eu des expériences transcendantes et d'avoir tendance à prier……. les participants plus spirituels étaient plus susceptibles d'avoir tendance à ressentir de la compassion, p. 208) … d'avoir eu des expériences transcendantes…, et les individus religieux sont plus susceptibles de lire des livres sacrés religieux et de croire en une forme de religion plus fondamentaliste (p. 214) 2. L’amour compatissant pour les proches et pour l’humanité – Sprecher et Fehr : « Ceux qui étaient plus religieux ou spirituels éprouvaient plus d’amour compatissant que ceux qui étaient moins religieux ou spirituels. Mon témoignage serait qu’après les cinq ou six dernières années, pour moi, il est tout à fait clair que la psychologie et la psychiatrie constituent une menace pour mon bien-être, ainsi que pour la société en général. Le côté obscur de la psychologie et de la psychiatrie Il est clair que l'individu qui persécute un homme, son frère, parce qu'il n'est pas du même avis, est un monstre ! Voltaire Malheureusement, j'ai fait un tour panoramique du côté obscur de la psychologie et de la psychiatrie et je suis d'accord avec le Dr Farra pour dire que le parti pris matérialiste des sciences sociales introduit une « obscurité » dans la société humaine d'une manière très malsaine et destructrice. Les directives de la clinique Mayo ainsi que celles proposées par Kenneth Pargament ne méritent même pas le statut de façade superflue – elles ressemblent plutôt à une mauvaise blague. Échanges avec les médecins et psychiatres de Kaiser Permanente Parce que - comme vous l'avez vu, je crois - à juste titre - que l'erreur definiste induit une « pensée erronée » généralisée dans la terminologie du juge Rehnquist dans l'article de 104 pages sur ses décisions à la Cour suprême des États-Unis. J'ai envoyé à mes médecins ma critique qui a été approuvée par quatre psychologues éminents. Ils l'ont tout simplement ignorée. J'ai donc déposé cinq plaintes internes auprès de Kaiser Permanente, indiquant à quel point je trouve offensante leur acceptation qui cautionne et approuve un stéréotype malsain, destructeur et inadapté. La directrice principale Evans des services aux membres de Kaiser Permanente m'a envoyé une lettre écrite - par courrier recommandé rien de moins - indiquant que mes droits aux services de KP pour conduite abusive. Vous trouverez ci-dessous le principal message abusif de ma part de la directrice Evans. Voici une citation du message que je lui ai envoyé et qu'elle a qualifié d'abusif : « 8 décembre 2022 « J'ai trouvé extrêmement offensant l'acceptation de l'erreur déterministe et votre refus de reconnaître mes droits et mes croyances » J'ai même déposé une plainte auprès du ministère de la Justice [que je leur ai envoyée mais qu'ils n'ont apparemment jamais lue] qui a été acceptée. Ma position est soutenue par le Dr Koenig, le Dr Wong, le Dr Farra et Stefan Schindler » Je n'ai jamais adressé à Dieu qu'une seule prière, très courte : Seigneur, rendez mes ennemis ridicules. Et Dieu l'exauça. - Voltaire Donc, une question valable – qui est très évidente puisque j'ai effectivement une critique publiée et évaluée par des pairs de la psychologie de la religion, approuvée par quatre psychologues éminents qui se concentrait sur l'erreur définitiste – le stéréotype inadapté – a été vilipendée et dégradée avec un mépris complet et absolu par un « professionnel ». Voici les directives de la clinique Mayo : « Des études ont montré que répondre aux besoins spirituels du patient peut améliorer la guérison de la maladie. Discerner, reconnaître et soutenir les besoins spirituels des patients peut être fait de manière simple et non controversée. De plus, de nombreuses sources de soins spirituels (par exemple, les aumôniers) sont à la disposition des cliniciens pour répondre aux besoins spirituels des patients. » Mayo Clin Proc. 2001 ; 76 : 1225-1235 Il serait trop gentil de qualifier cela de « façade superflue » – il serait bien plus juste de parler de « blague tordue et malsaine ». Je crois qu’après ces cinq dernières années, les psychologues-psychiatres (américains) que j’ai personnellement rencontrés pourraient facilement être décrits comme « des ignorants, des bigots malades et bornés qui ne savent rien ». Le problème est que l'attitude d'Evans est omniprésente dans le milieu universitaire et la psychiatrie américaine - et comme ma mère, beaucoup croient réellement que les scientifiques peuvent dire et faire ce qu'ils veulent en ce qui concerne la spiritualité - parce que les scientifiques sont autorisés à avoir des opinions - en raison de l'erreur défininiste qui crée le stéréotype inadapté selon lequel « toute spiritualité est irréelle ». Avec prévoyance et malice Ce que j’ai appris de tout cela ? Pour moi, il est clair comme de l’eau de roche qu’une part importante de l’institution universitaire sabote délibérément et intentionnellement la spiritualité et les croyances spirituelles. Ministère de la Justice des États-Unis Kaiser Permanente m'a en gros dit d'aller me faire foutre. J'ai donc déposé plainte auprès du ministère de la Justice. Le ministère américain de la Justice a accepté mes plaintes déposées en 2021. Étonnamment, le ministère de la Justice des États-Unis a accepté ma plainte n° 83404-WLP, 83404 ; 95500, 91650, 91569, 90778. Ma plainte expliquait en détail comment le sophisme définiste provoque de graves malentendus et engendre parfois des préjugés, des malentendus et une ignorance totale. La plainte a été déposée contre Kaiser Permanente, qui m’avait essentiellement dit d’accepter mes croyances et d’aller me faire foutre. Cela est en contradiction avec les directives médicales, telles que celles de la clinique Mayo, qui disent que la spiritualité peut aider à la guérison et que les croyances spirituelles doivent être respectées. Rétrospectivement, il semble probable que le ministère de la Justice ait accepté mes plaintes parce que ma critique du matérialisme est approuvée par quatre psychologues éminents : - en particulier le chercheur médical de renommée mondiale, le Dr Harold Koenig de Duke. C'était en 2021, il semble donc probable que rien ne soit fait. Le FBI McElwee a mentionné qu'il n'y avait pas beaucoup de lois ou de législation concernant la spiritualité. Cela étant dit, le ministère de la Justice n'accepterait pas de plaintes à moins qu'il n'y ait une question valable. Rappel au Règlement : Comme le dit Jean MacPhail, auteur et chercheur, mes expériences spirituelles et psychiques sont uniques – en partie parce qu'elles sont corrélées à des événements politiques externes, en partie parce qu'elles ont des interprétations à la fois « cohérentes » et « raisonnables » en tant que « perceptions de menaces pour le groupe » – ce qui concorde avec les expériences répétées et réussies de Daryl Bem (impliquant plus de 10 000 sujets) qui démontrent que les instincts sont un facteur important dans la précognition. Après quarante années d’expériences (limitées), il semble évident qu’une bonne analogie pour mes expériences serait celle du moteur d’un avion de chasse – dans lequel l’aspect « psychique » ne « s’allume » qu’occasionnellement, selon les circonstances, et que la plupart de mes « perceptions » résultent d’une synthèse de sens – une bonne perception de la situation historique et politique semble très pertinente. Mes expériences spirituelles et psychiques personnelles ont été d’une valeur inestimable pour mes écrits et mes recherches – car je savais ce que je cherchais. Bref résumé des expériences A. Faits saillants des rêves, certains documentés par des courriels, tous avec des interprétations cohérentes et raisonnables : (1) Rêve prémonitoire sur le « Pakistan et la « guerre nucléaire » – par courriel – 18-01-2019 – un mois plus tard, l'Inde a lancé une attaque contre les djihadistes islamiques en (2) Une perception hybride du rêve : « Tag » prémonitoire (une action centrale avec un ou deux détails) du terroriste « incel » au Canada fin avril 2018. (3) Rêve sur la Libye (26-02-2019), un mois plus tard, les forces américaines ont quitté la Libye (4) Synchronicité avec l'attaque terroriste musulmane solitaire à Strasbourg, en France - rêve (19-09-20) (5) Dudayev (chef tchétchène) Rêve – le rêve contenait plusieurs détails correspondant à la mort de Dudayev, le chef tchétchène (6) Bombe de Fredericksburg (civil) Plusieurs détails d'un rêve correspondaient à la mort d'une femme par une bombe B. Faits saillants de quarante ans de perceptions conscientes (1) mon récent e-mail du 30 octobre 2020 à l'agent du FBI McElwee avertissant d'une menace de « terrorisme intérieur » faisant référence à une « bombe » comme arme. qui est liée - bien sûr - à l'attentat de Nashville le jour de Noël 2020 (2) Mon avertissement très détaillé, spécifique et notarié au FBI le 18 octobre 1981 d'une attaque imminente par le groupe terroriste alors actif Weathermen. Certains détails [exacts] sont : groupe, fabrication de bombes, argent, femmes, 22 réunis, New York, mort, ainsi que le manifeste des terroristes Weathermen. (3) Un très bref avertissement (téléphonique) au FBI avant la tentative d'assassinat du président Reagan (4) J'ai appelé - averti la CIA avant le 11 septembre. Conditionnement Comme le souligne Jean MacPhail, mes propres expériences spirituelles et psychiques – dont peut-être une douzaine ou plus sont documentées avec des interprétations raisonnables – sont uniques. Pourtant, en quarante ans, aucun psychiatre – ou psychologue clinicien – n’a engagé avec moi un dialogue constructif sur mes expériences. Quarante ans, c’est long pour un « traitement silencieux » – qui est une forme grave d’ostracisme. J'ai soulevé ce problème - également - avec Kaiser Permanente dans une plainte adressée au service des membres. La réponse que j'ai reçue de Kaiser Permanente est que ma plainte était abusive et a répertorié cette plainte comme le deuxième « commentaire abusif » - et la raison de la suspension de mes droits chez Kaiser Permanente en conséquence. Je dois mentionner brièvement la première lettre que j'ai reçue suspendant mes droits citant la raison comme n'ayant pas d'adresse aux États-Unis. Après leur avoir envoyé une lettre indiquant que mon adresse officielle est à Easton, Maryland, et en envoyant une copie de l'adresse de la sécurité sociale =- c'est à ce moment-là qu'ils ont envoyé cette autre lettre. Donc, oui, KP était là pour me foutre en l'air - pour être franc. Mon adresse à l'époque avec KP était également à Easton, Maryland. « Ignorer » est une technique bien connue de « conditionnement ». À propos du conditionnement et de la modification du comportement, Robert Burns a observé : « Le renforcement positif du comportement souhaité augmente la probabilité de sa répétition, tandis que l'ignorance des réponses indésirables conduit à leur extinction. » Conditionnement opérant et renforcement symbolique, Robert B. Burns Counselling and Therapy, pp 79–94) Que le conditionnement ait été intentionnel ou non n'a aucune importance. Les sujets de l'expérience jouaient à un jeu vidéo de « tennis » informatisé - cyberball. Il y avait deux joueurs générés par ordinateur dans le jeu vidéo. Au début, pendant le jeu, le sujet était inclus dans le jeu consistant à frapper une balle de tennis entre lui-même et les deux joueurs générés par ordinateur. Ensuite, les deux joueurs générés par ordinateur frappaient la balle juste entre eux et excluaient le sujet « vivant » impliqué dans l'expérience. Même si le sujet humain savait que les autres joueurs étaient générés par ordinateur, les sujets ont déclaré être en colère et déprimés. Quand les scientifiques n’ont plus besoin d’être scientifiques. Ma mère m’a dit que les scientifiques n’ont pas besoin d’être scientifiques – littéralement, que « les scientifiques peuvent avoir leurs propres opinions. Comme Muzafer Sherif l’a souligné il y a longtemps – les psychologues publient assez souvent leurs propres opinions et omettent d’indiquer des opinions opposées. C’est ce qui se passe avec la spiritualité – comme l’a observé le Dr Neal (JHU), elle (et les psychiatres) n’ont aucune formation ni éducation sur les « personnes » qui ont des expériences spirituelles. Les psychologues cliniciens ne sont pas beaucoup mieux – ils parlent d’anomalies et n’ont aucune formation sur les expériences transcendantales. En fait, le Dr Ray De Paulo (JHU) m’a clairement fait comprendre que toute spiritualité transcendantale est une « psychose » – et le Dr Philip Perez a exprimé des opinions similaires. Ce qui est effrayant, c’est qu’un grand nombre de personnes seraient d’accord avec ma mère pour dire que les scientifiques ne sont pas obligés d’être scientifiques. J’ai connu une chrétienne, qui avait suivi une formation en psychologie, qui disait que la spiritualité est « en dehors de la « science » de la psychologie. Le Dr S. Farra a été choqué lorsqu’il a entendu cela. Mais d’après mon expérience, ce n’est pas une croyance rare. Plusieurs chrétiens m’ont dit qu’il existe une dimension spirituelle distincte et déconnectée – pas si différente des croyances cathares dualistes des XIe et XIIe siècles. Une chrétienne spirituelle m’a dit que je ne pouvais pas parler d’Einstein si je devais parler de spiritualité. Beaucoup de mes relations considèrent le monde comme le royaume des forces sataniques. Étant un peu prétentieux, je dis souvent que nous aurions de la « chance » – si seulement c’était vrai. C’est bien pire que cela – « les matérialistes dirigent le monde » – et, mon Dieu, nous avons de gros ennuis. Des études montrent que les universitaires peuvent souvent avoir des préjugés Le psi est un sujet controversé et la plupart des psychologues universitaires ne croient pas à l'existence du phénomène psi. Une enquête menée auprès de 1 100 professeurs d'université aux États-Unis a révélé que les psychologues étaient beaucoup plus sceptiques quant à l'existence du psi que leurs collègues des sciences naturelles, d'autres sciences sociales ou des sciences humaines (Wagner et Monnet, 1979). En fait, 34 % des psychologues de l'échantillon ont déclaré que le psi était impossible, un point de vue exprimé par seulement 2 % de tous les autres répondants. Bien que nos collègues d'autres disciplines seraient probablement d'accord avec le dicton souvent cité selon lequel « les affirmations extraordinaires nécessitent des preuves extraordinaires », nous, psychologues, sommes plus susceptibles de connaître les exigences méthodologiques et statistiques nécessaires pour étayer de telles affirmations et d'être au courant des affirmations antérieures qui n'ont pas satisfait à ces exigences ou qui n'ont pas survécu au test de la réplication réussie. Plusieurs autres raisons expliquant notre plus grand scepticisme sont examinées par Bem et Honorton (1994, pp. 4-5). Préjugés académiques : Baruss et Mossbridge dans Transcendent Mind déclarent que « En raison de l’étude de phénomènes anormaux ou de la remise en question du matérialisme, des scientifiques ont été ridiculisés pour avoir fait leur travail, se sont vu interdire de superviser des thèses d’étudiants, n’ont pas pu obtenir de financement auprès de sources de financement traditionnelles, n’ont pas pu faire publier des articles dans des revues grand public, ont vu leur enseignement censuré, se sont vu interdire des promotions et ont été menacés de démettre de leurs postes de titulaire. Des étudiants ont déclaré avoir peur d’être associés à des recherches sur des phénomènes anormaux de peur de mettre en péril leur carrière. D’autres étudiants ont fait état de représailles explicites pour avoir remis en question le matérialisme, etc. » (Baruss, 2014b, PL Berger, 1970 ; HL Friedman et Krippner, 2010 ; Hess, 1992 ; Rossman et Utts , 2014 ; Sommer, 2014 ; cf. Chargaff, 1977 ; Jahn, 2001) Siler, Lee et Bero , 2015) (Baruss et Mossbridge Transcendent Mind p. 25) Commentaire : À mon avis, ce sont les « gens » qui sont la réponse à la spiritualité, pas la perception extrasensorielle ou la précognition. Comme l’a observé Brain Josephson, les universitaires et les scientifiques sont bien trop obsédés par le « surnaturel » – qui est de toute façon un terme indéfini et dénué de sens – par opposition à la « fécondité ». D’après mon expérience, c’est trop vrai. Bien souvent, les gens parlent de « pouvoirs » ainsi que de surnaturel. À mon avis (encore une fois), la spiritualité musicale en est la meilleure illustration, car elle est presque universelle, elle concerne la connectivité et le moi social ainsi que l’idéalisme (Catherine Hall). Si Jésus-Christ devait revenir, je suppose qu’il opterait pour la spiritualité de la compassion Nouvelle catégorisation : « Une connaissance appropriée cartographie ou reflète les réalités du monde réel. » Kenneth Gergen (The Social Constructionist Movement in Modern Psychology, p. 269) Une carte sans concept ou théorie appropriée de la conscience sociale – et de la spiritualité – est un modèle malsain de « ce qui est » et du monde réel. Bien que les principes fondamentaux – comme le processus scientifique de catégorisation, très basique et négligé – soient ennuyeux, j’estime qu’ils sont non seulement importants mais essentiels à la compréhension et à la connaissance. Je les souligne car j’ai l’impression qu’ils sont très négligés par les sciences sociales. Voici un lien vers un essai qui répond à cette question, si vous en avez le temps ou l’envie. Français : Planter le décor : La spiritualité est une prédisposition humaine naturelle ! Elle est plus primordiale que la religion institutionnelle et concerne le sentiment de connexion d'une personne avec elle-même, les autres et le monde ! » - K. Bishop Grosseteste U, B Hyde Australian Catholic University Oui, la spiritualité est plus primordiale, Anton Killin : « Les plus anciens instruments de musique connus [datent] d'il y a 40 000 ans (40 Kya) …. » Killin soutient que la musique est probablement apparue chez les hominidés il y a 275 000 ans. Conscience, perspective et façons de voir le monde Les concepts créent des idoles, seul l'émerveillement peut comprendre quelque chose. Les gens s'entretuent à cause des idoles. L'émerveillement nous fait tomber à genoux ! - Saint Grégoire de Nysse Empêtré dans des abstractions (la spiritualité en tant que « pouvoirs », « maladie mentale », « surnaturel, etc.) – Dr Stephen Farra a observé : « Bon article court : un manque de croyance dans le « libre arbitre » conduit régulièrement à un sentiment d'absurdité, de désespoir et de comportement personnel contraire à l'éthique. Nos paradigmes sont notre façon d'aborder la réalité, mais ils ne sont pas la réalité. Comme le suggère C Peck, Jr., nous nous perdons dans nos propres abstractions ! » Les personnes spirituelles sont des personnes ! – pas des abstractions ou des rats de laboratoire ! La vie est une union entre Dieu et l'homme ! Abraham Heschel (théologien) J.E. Kennedy déclare : « Très peu de recherches ont été consacrées à l’étude des effets globaux des expériences paranormales. » Les gens fournissent des preuves concrètes de spiritualité – sans parler de leur pertinence – empêtrées dans des abstractions. La spiritualité sans les gens est absurde ! D’après les recherches et l’expérience, il est évident que la spiritualité est empêtrée dans des abstractions : le surnaturel-irréel, les pouvoirs, la vision de la boule de cristal, etc. Si la spiritualité concerne quelque chose, ce serait les « gens ». Les gens fournissent des preuves concrètes de spiritualité – sans parler de leur pertinence La méthode scientifique fondamentale d'Aristote 1. Rassemblez les faits 2. Catégoriser les données 3. Analyser les informations 4. Tirer des conclusions Nouvelle approche de catégorisation-paradigme : Types de spiritualité pragmatiques-créatives (W. James) - Contrepoint à « Toute spiritualité est irréelle ! 1. Spiritualité de la compassion : Saslow (et al) « La spiritualité était particulièrement associée au fait d'avoir une identité spirituelle, d'avoir eu des expériences transcendantes et d'avoir tendance à prier……. plus les participants spirituels étaient susceptibles d'avoir tendance à ressentir de la compassion…. nous avons établi le lien entre la spiritualité et une compassion supérieure… » De même, le Dr P. Wong souligne le principe de Viktor Frankl : « que les êtres humains ont un noyau spirituel avec un besoin inné de sens. En d'autres termes, le noyau le plus profond du « moi » est spirituel…. » + L'étude de Sprecher et Fehr a montré une corrélation entre spiritualité et compassion 2. Spiritualité musicale et moi social : « La musique est un élément fondamental de notre évolution – et fonctionnelle car elle facilite le « contact humain » et notre « moi social » » (p.1, Ian Cross) 3. La guérison spirituelle dans le deuil : Easterling, et al. : « ... les individus semblent mieux s'en sortir s'ils peuvent « actualiser » leurs expériences spirituelles en temps de crise. + Étude de J Parker 4. Spiritualité prosociale philippine Kapwa-loob : « Le kapwa est une reconnaissance d'une identité partagée, d'un moi intérieur, partagé avec d'autres (c'est-à-dire Reynaldo Ileto, Jeremiah Reyes, Mercado, etc.) - appartenance pragmatique et conscience sociale 5. Spiritualité des enfants « Les expériences anormales peuvent catalyser l'auto-guérison des enfants et des jeunes. » Donna Thomas + D. Scott 6. Spiritualité artistique : 20 % des Américains se tournent vers les « médias, les arts et la culture » comme principaux moyens d'expérience et d'expression spirituelles... » 7. Poésie et prophétie : « Le prophète est un poète. Ce que les poètes appellent inspiration poétique, les prophètes l'appellent révélation divine » - Heschel 8. Tissage de rêve/Transcendance créative T'boli-Bla'an T'nalak – Les rêves comme source d'inspiration divine et de grâce plongeante – T'boli Be Lang Dulay a créé plus de 100 modèles T'nalak différents. Le tissage de rêve t'nalak T'boli-Bla'an est une illustration simple de la transcendance créative et spirituellement fructueuse – l'inspiration divine. « Le t'nalak est un tissu sacré tissé par le peuple T'boli dans les communautés autour du lac Sebu, sur l'île de Mindanao. Traditionnellement fabriqué par des femmes de sang royal, des milliers de motifs faisant référence au folklore et aux histoires sont connus des femmes T'boli par mémoire. Fu Dalu, un gardien spirituel, guide le tissage du t'nalak, un processus enrichi de tabous et de rituels. » Les rêves sont considérés comme une source d'inspiration divine, de grâce divine, par de nombreuses tribus indigènes des Philippines, comme les T'boli ou les Bla.an. Be Lang Dulay, artiste tisseur de rêves de renommée internationale, a créé plus de 100 motifs T'nalak différents, magnifiques et uniques. Mais un coup d'œil sur la photo montre clairement qu'en réalité, le t'nalak n'est pas du tout une question de vêtements, mais de communauté et d'identité spirituelle. 9. Croyances spirituelles dans les esprits animaux comme « relations humaines avec le monde naturel » Erica Hill – une conscience sociale pragmatique pour les chasseurs-cueilleurs 10. Dr. Ingela Visuri : Spiritualité et « Le cas de l'autisme de haut niveau » - « expériences sensorielles inexplicables » Comparaison avec une « catégorisation » du chapitre « Expériences mystiques, spirituelles et religieuses » de Park et Paloutzian. Un synopsis est une courte liste d'« expériences anormales » de l'APA : « hallucinations, mort imminente, vies antérieures, expériences mystiques et paranormales ! » Je n'ai rien trouvé sur les « personnes » qui ont des expériences. Dr Visuri : Il y a une différence entre analyser les expériences et faire des recherches sur les gens. Dr S Neal (JHU) : « Les psychiatres n'ont aucune formation sur les personnes qui ont des expériences spirituelles. » Perspective culturelle sur la spiritualité : Les cultures peuvent être très différentes. À l’âge de pierre (mdr), j’ai passé une année scolaire (1968-1969) en France. J’ai adoré Paris – une ville enchantée pour un jeune homme comme moi. Je me souviens encore du jour où mes frères français, Pierre et Paul, m’ont dit qu’ils allaient « se battre » avec les communistes. L’Amérique n’a pas de parti communiste viable, alors l’image de Dorothy – du film Le Magicien d’Oz, qui raconte l’histoire d’une fille transportée dans une autre dimension magique – m’a traversé l’esprit – disant à son chien, Toto, « Toto, je crois que nous ne sommes plus au Kansas ! » La culture philippine est également très différente. Mercado, un éminent auteur et universitaire philippin, a déclaré qu'il pensait que les Philippins ne « classaient » pas les gens de la même manière que les Occidentaux. Compte tenu des normes philippines uniques d'« identité partagée » (kapwa-loob), il a probablement raison. De plus, la mentalité Bla'an-T'boli selon laquelle « les rêves peuvent être une source de transcendance créative et de « vision divine » – une croyance omniprésente dans la culture indigène philippine (ainsi que dans les cultures amérindiennes d'Amérique du Sud et du Nord) – est très similaire à mes expériences personnelles. Comme l’observe Caroline Francis Richardson dans son article « The Use of Prophecy in the Irish tales of the Heroic Cycle », la prophétie irlandaise/celtique était/est assez différente et distincte des autres formes de prophétie. La prophétie irlandaise ne ressemblait en rien à la prophétie grecque antique et à sa fascination pour les oracles, comme l’oracle de Delphes, avec sa hiérarchie de prêtres. La tradition celtique n’avait pas de prêtres ni d’organisation hiérarchique. De plus, la prophétie irlandaise ne ressemblait en rien à l’accent mis par l’Ancien Testament sur l’activisme social, la justice ou les alliances. Caroline Richardson résume la prophétie irlandaise/celtique en ces termes : « La prophétie n’est pas la possession d’un seul groupe de personnes ; elle n’a pas d’habitation locale ; elle n’a aucune influence sur les politiques de la nation, ni sur les individus ; elle ne fait pas partie intégrante de l’intrigue des histoires. Et dans ces contes, c’est l’intrigue qui compte, pas souvent une intrigue achevée, mais quelque chose de précis se produit ; les hommes, les femmes et les Twatha de Danaan agissent ! » (p. 395) Caroline Francis Richardson observe dans son article « L'utilisation de la prophétie dans les contes irlandais du cycle héroïque », The Sewanee Review, octobre 1913, vol. 21. No 4 (octobre 1913, pp. 385-396) La philosophie « matérialiste » est très récente – historiquement – et contraste fortement avec les philosophies de Nietzsche, Mannheim, Gasset – sans parler des principes pragmatiques de William James. Les matérialistes, comme le souligne McGilChrist, ont une « adhésion rigide au principe arbitraire de quantification » – ce qui – en réalité – limite considérablement les faits auxquels on peut avoir accès. Les rêves de personnes décédées sont une illustration rapide de la tendance « professionnelle » à privilégier le matérialisme. Le premier rêve de personnes décédées dont on ait connaissance remonte à avant 750 av. J.-C. en Égypte et les recherches modernes indiquent que les rêves de personnes décédées (c.-à-d. J. Parker, Easterling et al., Black, etc.) peuvent faciliter la guérison du deuil. En revanche, les deux études « psychiatriques » que j’ai consultées ont qualifié les rêves de personnes décédées d’« hallucinations et délires » – littéralement. Contexte : Bref aperçu des processus inconscients et des stéréotypes 1. « Les capacités de traitement inconscient du cerveau humain sont estimées à environ 11 millions d’informations par seconde. Comparez cela à l’estimation du traitement conscient : environ 40 informations par seconde. » (Extrait de : Forbes : Your Brain Sees Even When You Don’t, 24 juin 2013) 2. Les chercheurs s’accordent à dire que l’inconscient est le cheval de bataille de l’esprit humain. « Sur la base des preuves accumulées, les auteurs concluent que ces divers systèmes mentaux non conscients assument la part du lion du fardeau de l’autorégulation, permettant ainsi à l’individu de rester ancré dans son environnement actuel. » 3. « L’idée selon laquelle la perception sociale est un phénomène psychologique largement automatisé est désormais largement acceptée. » 4. « Nos identités sont multiples : mère, musicienne, enseignante, passionnée de yoga, fan de NASCAR. Dans chacune de ces [identités] se trouvent des connaissances implicites et ancrées sur les valeurs et les comportements appropriés, les goûts et les dégoûts, les manières d’être. » Normes et stéréotypes académiques Il ne fait aucun doute qu'en matière de capacités académiques et intellectuelles et de pertinence sociale, il existe un certain nombre de normes. Pour mettre les choses en perspective, il existe un grand nombre d'articles écrits sur les normes scolaires, comme « Efficacité des règles et règlements scolaires pour les étudiants » par Benice San Juan : Les normes de la science (extrait) « Les normes de la science contribuent à faire progresser les objectifs de la science en favorisant la coopération et la confiance entre les scientifiques, ainsi que le soutien du public à la science. Elles contribuent également à garantir que la recherche scientifique soit publiquement responsable. La science a des objectifs épistémologiques, tels que la connaissance, la vérité et l'explication, ainsi que des objectifs pratiques, tels que la prédiction, le pouvoir et le contrôle. La science a des normes épistémologiques, telles que la testabilité, le soutien empirique et la simplicité, et des normes pratiques et éthiques, telles que l'honnêteté, le crédit et l'ouverture. Les normes épistémologiques régissent les méthodes et les techniques scientifiques, tandis que les normes pratiques s'appliquent aux pratiques et aux traditions. » (David B. Resnik, universitaire d'Oxford https://www.academia.edu/40141446/Effectiveness_of_School_Rules_and_Regulations_to_the_Students) Bargh et les stéréotypes Si on vous rappelle votre statut de groupe avant d’effectuer un test ou une tâche et que le stéréotype culturel dit que votre groupe n’est pas très bon dans ce domaine, votre performance en sera affectée. Consciemment ou inconsciemment, vous « adhérerez » à ce stéréotype. (John Bargh Before You Know It p. 83) Bargh souligne à quel point certaines influences et motivations inconscientes peuvent être omniprésentes et puissantes ! Bargh souligne : « Imaginez un instant que vous êtes un professeur de psychologie qui fait des expériences sur la conscience. Vous continuez à constater que vos manipulations subtiles des jugements et même du comportement des gens sont réussies – elles amènent les participants de vos expériences à aimer ou à détester quelqu’un, à se sentir heureux ou triste, à se comporter grossièrement ou à faire preuve d’une patience infinie. Cependant, aucun de vos participants n’a la moindre idée de ce qui les a poussés à ressentir ou à se comporter. » The Unbearable Automaticity of Being, John A Bargh & Tanya L. Chartrand - p. 462, juillet 1999, American Psychologist) Les valeurs, normes et stéréotypes académiques seraient nécessairement très saillants et influents – bien qu’à ma connaissance, je sois le premier à me concentrer sur les stéréotypes académiques. Censure académique : Carole Cusack, auteure et professeure de sociologie australienne, a observé : « Définir tout ce que vous faites comme du spam est tout simplement inacceptable ! Je suis aux trois quarts irlandaise et mes grands-parents étaient cornouaillais, donc je suis 100 % celtique. » – Elle a fait ce commentaire parce que je lui avais dit que c'était une bonne chose, je suis irlandaise. On dit qu'un Irlandais n'est heureux que lorsqu'il se bat. Alors oui, la vie ne peut pas être meilleure que ça. Censure académique par FB : Une liste d'essais bloqués par FB - qui étaient tous des essais sur la spiritualité au mieux de mes connaissances. - montre 18 essais bloqués par FB de janvier 2019 à juin 2020 (documentés par l'envoi d'e-mails à mes relations d'Andover). La seule fois où FB s'est excusé, c'est lorsqu'ils ont bloqué un article écrit sur Mossbridge, le célèbre chercheur juif sur les phénomènes psychiques. Plusieurs fois, mon essai résumant la recherche scientifique et les études sur la précognition et le pressentiment a été bloqué. Une fois, j'ai publié deux articles et j'ai été bloqué sur le deuxième article publié. Le rapport de FB indiquait que les essais avaient été signalés comme « abusifs ». Lorsque j'ai vérifié plus tard, le seul groupe Edgar Cayce (psychique documenté) auquel j'ai posté a en fait publié l'article. En plus de cela, de nombreux essais, souvent recommandés par des doctorants, ont été supprimés par Facebook pour « violation des normes communautaires » – ou même parfois pour caractère abusif. Quelques exemples 1. un essai sur les Cathares (traduction française) a été supprimé de 3 groupes Facebook – y compris des groupes d’anthropologie français – parce qu’il était contraire aux normes de la communauté. 2. Mon essai sur « La dimension plus profonde du parchemin et d'Einstein » a été supprimé en raison d'un « contenu abusif » (de la part de plusieurs groupes Facebook). Le Dr Paul Wong a déclaré que l'essai « La dimension plus profonde » est « publiable ». 3. Mon essai sur « la matrice du sens » a été supprimé. Le Dr S Farra a déclaré que l’essai était bien pensé et que j’avais correctement cité mes sources. 4. Le Dr Visuri a fait l'éloge de mon essai sur les émotions. Cet essai a été supprimé par Facebook car il était abusif ou contraire aux normes de la communauté. Facebook, en ce qui concerne la spiritualité, est une organisation malsaine, ignorante et abusive – absolument détestable pour être honnête. J’ai toujours du mal à poster sur d’autres groupes Facebook – donc je ne le fais pas. Comme Carole Cusack l’a observé, elle poste sur Facebook sans problème. Pour moi, il est clair que j’ai été ciblée et ciblée.
More Posts
Share by: