KESKUSTELU

The idea of oneness has been introduced over and over through a wide variety of scripture and practice, but it has also been a controversial aspect of religious life. Seekers and mystics who experience oneness know that divine love, power, and knowledge are available directly, not through the mediation of Church officials. This fact has challenged Church authority and threatened Church coffers. Mystics have been burned at the stake and imprisoned throughout history for such heresy.

Oneness Consciousness begins when a person begins to realize that he or she is not separate from anything or anyone in the universe. While many of us search for inner peace, world peace, and outer harmony to feel at one, this is only the beginning of awareness of oneness consciousness.

One entry point into the attitude of traditional psychology toward the expansive, inclusive, and often mysterious realm of oneness comes through a dialog between Sigmund Freud and Romain Rolland, a French Nobel Prize for Literature in 1915.

In 1927 he wrote to Freud, introducing Freud to the ideas of mystical oneness: By religious feeling, what I mean – altogether independently of any dogma, any Credo, any organization of the Church, any Holy Scripture, any hope for personal salvation, etc. – is the simple and direct fact of a feeling of ‘the eternal’ (which may very well not be eternal, but simply without perceptible limits, and as if oceanic.). This feeling is in truth subjective in nature. It is a contact.

Freud had great respect for Rolland, but he responded to this idea of “oceanic feeling” directly in the first chapter of Civilization and its Discontent, which was published in 1930. Freud identified such an experience with the primitive, preverbal ego, an aspect of an infantile narcissism. Freud had made his opinion very clear – mysticism and religious search were not fundamentally distinguishable from the regressive state of union with the mother, nothing more.

Repetition of rituals and prayers is central to all five world religions and pervades the lives of billions around the world
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like other forms of repeated habits, praying would activate the human striatal reward system
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The activation of the caudate nucleus supports the hypothesis that religious prayer is capable of stimulating the dopaminergic system of the dorsal striatum in practicing individuals. This is in accordance with recent research on the human striatum suggesting that repeated behaviors which are expected to elicit future rewards evoke activity in the dorsal striatum. We note that the present study cannot disambiguate between an effect of praying in actually changing outcomes and an effect mainly in the reward system of the practitioners. Indeed, extensive studies of addictive behavior have claimed that the striatum, perhaps via extrinsic activation of the dopaminergic system, decoupled from learning, is involved in the formation (ventral) and maintenance (dorsal) of addiction.
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It is impossible to distinguish in this experiment whether the observed caudate activity is a function of repetitive behavior or of trust in God
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a regular practice of praying may be key to a cognitive effect of religious prayer.Whether such practice is mainly a matter of repetition or primarily of confidence in God’s reciprocity is a question for future study. We believe that in this group these aspects are inseparable because repetition of praying is motivated by a strong confidence in God, and a strong confidence in God is supported by frequent repetition of praying

The main objective of this novel domain of research is to explore the neural underpinnings of religious/spiritual/mystical experiences (RSMEs). These experiences relate to a fundamental dimension of human existence and are frequently reported across all cultures. One of the basic assumptions of spiritual neuroscience is that RSMEs are brain-mediated, as are all other aspects of human experience.

With respect to this issue, it is of paramount importance to fully appreciate that elucidating the neural substrates of these experiences does not diminish or depreciate their meaning and value, and that the external reality of “God” can neither be confirmed nor disconfirmed by delineating the neural correlates of RSMEs.

During the qualitative interviews conducted at the end of the experiment, several subjects mentioned that during the Mystical condition they felt the presence of God, His unconditional and infinite love, as well as plenitude and peace. All subjects reported that from a first-person perspective, the experiences lived during the Mystical condition were different than those used to self-induce a mystical state. Subjects also reported the presence of visual and motor imagery during both the Mystical and Control conditions. In addition, the subjects experienced a feeling of unconditional love during the Control condition

The main limitation of this study was the fact that the subjects were asked to remember and relive a mystical experience rather than actually try to achieve one. Such a strategy was used because the subjects told us a priori that they were not capable of reaching a mystical state at will. In our view, this does not represent a major problem since the phenomenological data indicate that the subjects actually experienced genuine mystical experiences during the Mystical condition. These mystical experiences felt subjectively different than those used to self-induce a mystical state.

...nuns told us before the onset of the study that “God can’t be
summoned at will.”

Nämä "kokemukset" ovat vain tietämättömyyttä mitä ne oikeasti ovat.

Miksi "sekulääri-jumal"? Miksei pelkkä kokemus ole tarpeeksi/riittävä määritelmä ?
Miksi lisätään muuttujia tuohon kuvitteellisesti? Kokemus=kokemus ?

biologinen ja psykologinen pohja

Tätä juuri ajan takaa. Tietämättömyyttä tai ei, niin uskonnollisten dogmien takaa paljastuu kuitenkin todellinen kokemus.

Nämä "kokemukset" ovat vain tietämättömyyttä mitä ne oikeasti ovat.

Nämä "kokemukset" ovat vain tietämättömyyttä mitä ne oikeasti ovat.

Käsittääkseni monet luonnontieteilijät puhuvat ns. "numeenisuuden tunteesta" suuren maailmankaikkeuden edessä. Olikohan jossain Valtaojan kirjoista tästä juttua, en nyt muista lähdettä.

Tätä juuri ajan takaa. Tietämättömyyttä tai ei, niin uskonnollisten dogmien takaa paljastuu kuitenkin todellinen kokemus.

Koska en löydä hyväksyttävää sanastoa ilmiölle, joka siis tunnetaan pääasiassa vain uskonnnollisen retoriikan kautta.

Siirtyikö aihe psykologian alta historiaan ja yhteiskuntaan? Halusin tarkastella ilmiötä nimenomaan psykofyysisenä ilmiönä, ei yhteiskunnallisena. Irrallaan spesifeistä dogmeista, kulttuureista ja instituutioista ja keskittyä niiden alta paljastuvaan yhteiseen tekijään, joka on paikallistettavissa neuroverkossa.