Monitoring Drug Use in Recreational Settings Across Europe: Conceptual Challenges and Methodological Innovations
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Topic 6. “What Is the Value of Prayer in a Healing Ministry?”
1 TOPIC No 6 “WHAT IS THE VALUE OF PRAYER IN A HEALING MINISTRY?” by Canon Jim Holbeck 2 CONTENTS Pages Introduction 3 QUESTION 1. “What Importance Did Jesus Give To Prayer?” 4 Jesus Gave A Pattern Of Prayer In The Lord’s Prayer 1. Adoration. “Our Father in heaven. Hallowed be your name” 4-6 2. We Pray For The Kingdom Of God To Come. “Your kingdom come” 6-7 3. We Pray For God’s Will To Be Done. “You will be done on earth as in heaven” 7-8 4. We Pray For Our Own Needs To Be Met i). Material needs. Bread. “Give us today our daily bread” 8 ii). Spiritual need. Forgiveness. “Forgive us our sins as we forgive those who are 8 indebted to us” iii). Spiritual need. Guidance and Protection. “Save us from the true time of trial and 8-9 deliver us from the evil one” QUESTION 2. “What Did The Other New Testament Writers Say About The 10-12 Importance Of Prayer?” QUESTION 3. “What Are Some Of The Promises Of God We Can Encourage 13-14 People To Act Upon For Their Healing And Blessing? QUESTION 4. “What Do You Do When There Seems To Be No Answer To 15-17 Prayer?” 3 INTRODUCTION There are many definitions as to the various types of prayer. These include the following well-known acrostic. ACTS. A is for Adoration. C is for Confession. T is for Thanksgiving. S is for Supplication. That is a very worthwhile summary of what is involved in prayer. -
A Psychology of Possession
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of Wales Trinity Saint David A PSYCHOLOGY OF POSSESSION DR PETER CONNOLLY Introduction : The Nature of Trance Although widespread, the phenomenon of possession does not appear in all cultures. This suggests that possession is a cultural artefact, either in the strong sense of being nothing more than a cultural creation or in the weaker one of culture moulding and shaping universal psychological processes in socially relevant ways. My own approach to understanding possession lies very much within the framework of the weaker version. The hypothesis I will seek to develop is essentially that the phenomena of possession are best understood in terms of the psychological processes associated with the term ‘trance’. I use this term deliberately and in full awareness of the reservations about its usefulness expressed by some psychologists. Among hypnosis researchers there are three broad approaches to explaining the nature of trance. The first is that which emphasises socio-cognitive factors such as role play and imaginative involvement in suggested experiences. In short, this approach explains away any feature of trance which provides it with a distinctive character. This view would be compatible with what I have called the strong version of cultural artifactualism. Another approach emphasizes that trance is a genuine altered state of consciousness which differs from ordinary consciousness in a variety of ways, most notably in that reflexive, executive or ego consciousness – what many hypnotists call ‘the conscious mind’ – is dissociated from unconscious processes. The third approach is more diffuse, combining the first two explanations and, depending on the writer, perhaps adding a few other elements to produce a kind of multi-variable theory. -
Faithful Sayings
ISSUE BULLETIN OF tainty—laboring, praying, to pray (1 John 5:16-17). We cannot pray for forgiveness of the THE OLSEN PARK CHURCH and striving to obtain saving unrepentant dead. Man is judged for what is done in the body (2 OF CHRIST faith—sometimes despond- Cor. 5:10). Some appeal to the apocryphal account of Judas Mac- 21.15 Faithful Sayings ing, and almost despairing cabeus prayer for the sins of Jews slain in battle as authority for April 14, of ever getting it” (Works prayer for the dead (2 Maccabees 12:38-45). This is no authority at 2019 of Elder B. W. Stone, p. 14). all! Apocryphal books were never viewed by the Jews as inspired, Thanks be to God, obedi- nor does Jesus quote from them. The account simply records what ence to the gospel is not so happened and the writer’s belief. It does not prove it was accept- complicated. Any who are able to God. Services Sunday: 9:00 AM “cut to the heart” can obey A final distortion of the “power of prayer” treats the pro- 10:00 AM Christ now (Acts 2:37-41). cess of praying itself as if it carries power. In Christ, confidence 11:00 AM The fact that Christ- in prayer’s power is confidence in God’s power. There is no magic Wednesday: 7:00 PM ians can pray for forgive- in the act of prayer. Vague appeals to a “higher power” which ness leads some to misun- ignore the terms of a true relationship with God are merely re- Elders: Perverting Prayer derstand the limits of this. -
Mystical Experiences, Neuroscience, and the Nature of Real…
MYSTICAL EXPERIENCES, NEUROSCIENCE, AND THE NATURE OF REALITY Jonathan Scott Miller A Dissertation Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of Doctor of Philosophy May 2007 Committee: Marvin Belzer, Advisor Kenneth I. Pargament Graduate Faculty Representative Michael Bradie Sara Worley ii © 2007 Jonathan Miller All Rights Reserved iii ABSTRACT Marvin Belzer, Advisor Research by neuroscientists has begun to clarify some of the types of brain activity associated with mystical experiences. Neuroscientists disagree about the implications of their research for mystics’ beliefs about the nature of reality, however. Persinger, Alper, and other scientific materialists believe that their research effectively disproves mystics’ interpretations of their experiences, while Newberg, Hood, and others believe that scientific models of mystical experiences leave room for God or some other transcendent reality. I argue that Persinger and Alper are correct in dismissing mystics’ interpretations of their experiences, but that they are incorrect in asserting mystical experiences are pathological or otherwise undesirable. iv To Betty, who knows from experience. v ACKNOWLEDGMENTS Special thanks are due to all the members of my committee, for their extreme patience, both when I was floundering about in search of a topic, and when my work had slowed to a trickle after an unexpected and prolonged illness. I feel especially fortunate at having been able to assemble a committee in which each of the members was truly indispensable. Thanks to Ken Pargament for his world-class expertise in the psychology of religion, to Mike Bradie and Sara Worley for their help with countless philosophical and stylistic issues, and to Marv Belzer, for inspiring the project in the first place, and for guiding me through the intellectual wilderness which I had recklessly entered! vi TABLE OF CONTENTS CHAPTER I. -
Shamanisms and Dreams
Chapter 1 Shamanisms and Dreams As a field of study, shamanism continues to inspire vigorous debate concerning its parameters. There are those who argue that the terms “shaman” and “shamanism” do not properly apply to the phenomena of possession or spirit mediumship and should be limited to the reli- gious complexes of Siberia and related cultures.1 However, in this book I follow the lead of scholars who work with a comparative and analytic use of the terminology related to shamanic studies.2 As I have used it, “shamanism” is a convenient label for a variable constellation of religious beliefs and practices grounded in an animistic worldview that ascribes intentionality and the capacity for communication to a vast range of phenomena. In addition, shamanism is focused on mecha- nisms believed to enable persons to mediate power and protection for the benefit of a particular group,3 although techniques for accessing power do not always include states of ecstatic trance, and those who “shamanize” may or may not do so in the capacity of a specialist. I accept Michel Perrin’s analysis that a shamanic belief-system functions according to three basic characteristics: first, the belief in the double nature of persons and their environment—the person consist- ing of body and separable soul or souls, the external environment consisting of “this” world of materiality and the “other” world of spirit; second, the belief in the shaman’s ability to communicate inten- tionally with the spirit world; and third, the relationship between the shaman and the community, meaning that the shaman acts in response to social demand.4 To expand on Perrin’s threefold analysis, I also accept the following ideas drawn from the work of Vladimir Basilov. -
Paul's Ecstatic Trance Experience Near Damascus In
Paul’s ecstatic trance experience near Damascus in Acts of the Apostles John J Pilch1 Georgetown University Washington, DC (USA) Abstract Luke reports more than twenty altered states of consciousness experiences in Acts of the Apostles. These are common and normal human experiences in approximately ninety percent of contemporary cultures. In the ancient Circum- Mediterranean world, it seems to have been common and normal in about eighty percent of those cultures. Insights from psychological anthropology, cultural anthropology and cognitive neuroscience contribute to an improved understanding and interpretation of these experiences in the Bible, particularly the call of Paul as reported in Acts 9; 22; 26. 1. INTRODUCTION Feeling hungry and waiting for a meal to be prepared, Peter goes at noon to the rooftop of the house to pray and falls into a trance. He sees the sky open and from it something like a great sheet containing all kinds of animals, reptiles and birds descends. Peter hears the command: “Rise, kill, and eat” (Ac 10:9). The day before this occurrence, Cornelius, a centurion of the Italian cohort, saw in mid-afternoon an angel of God who directed him to seek out Peter, lodging with Simon a tanner, in a house by the seaside (Ac 10:1-8). As he is dying, Stephen gazes into the sky and sees the glory of God and Jesus standing at 1 Paper presented at the International Context Group Meeting at the University of Pretoria, June 2001. Prof Dr John J Pilch visited South Africa as Research Associate of Prof Dr Jan G van der Watt, Department of New Testament Studies, Faculty of Theology, University of Pretoria. -
EWP 6537: ENTHEOGENIC SHAMANISM 3 Units Mondays 3 - 6 Pm, Room 307 Mission Building Spring, 2010
EWP 6537: ENTHEOGENIC SHAMANISM 3 Units Mondays 3 - 6 pm, Room 307 Mission building Spring, 2010 Instructor: Susana Bustos, Ph.D. (510) 987-6900 – [email protected] Course Description: This course explores the fundamentals of shamanic and shamanic-oriented traditions whose practices are based on working with sacred visionary plants. While a deeper focus is placed on Amazonian ayahuasca shamanism, an overview of traditions that use peyote, sacred mushrooms, and iboga lays the foundation for a participatory inquiry and discussion of common threads in entheogenic shamanism. A variety of disciplines and approaches to the topic inform the survey of basic themes, such as the functions of visionary plants in shamanic cultures, cosmology, ritual context and the use of music, healing practices, and the integration of experiences. Cultural, philosophical, and psychological questions are addressed throughout the course, for example, shadow aspects of entheogenic shamanic practices, the ontological status of visionary experiences, and the implications of the spread of entheogenic practices into the West. Learning Objectives: After completing this course, students will be able to: 1. Understand the traditional framework that sustains the use of entheogens in shamanic practices. 2. Be familiar with a variety of approaches to explaining the effectiveness of these practices. 3. Critically assess entheogenic practices, particularly within shamanic-oriented contexts. Learning Activities: • Lecture, videos 40% • Discussion, students’ presentations: 45% • Experiential: 15% Level of Instruction: Ph.D. / M.A. Criteria for Evaluation: 1. Mid-term paper (4-6 pages) 20% 2. Final paper (15-20 pages) 40% 3. Class participation and presentations 40% Pre-requisites: None. Grading Options: OP. -
Neochamanismo Y Tecnoespiritualidad: El Caso Del Movimiento Trance En Andalucía”, Revista Teknokultura, Vol
#LAGUNAS ARIAS David y BOZANO HERRERO, José Ignacio; (2014). “Neochamanismo y tecnoespiritualidad: el caso del movimiento trance en Andalucía”, Revista Teknokultura, Vol. 11 Núm. 1: 167-190. Recibido: 15-01-2014 Link open rewiev: Aceptado con correcciones: 04-03-2014 http://teknokultura.net/index.php/tk/pages/view/opr-195 Aceptado: 06-03-2014 Neochamanismo y tecnoespiritualidad: el caso del movimiento trance en Andalucía Neoshamanism and technospirituality: the case of the trance movement in Andalucía David Lagunas Arias y José Ignacio Bozano Herrero Departamento de Antropología Social Facultad de Geografía e Historia Universidad de Sevilla [email protected] - [email protected] RESUMEN La corriente “New Age” forma parte de una nueva manera de ver el mundo y sentirlo que en muchos casos se opone a las estructuras establecidas. En este texto se aborda el caso concreto de un movimiento New Age particular que combina la tecnología, la música y los enteógenos: el movimiento del trance en Andalucía. A través del ritual de la rave y los ele- mentos que en él encontramos, sus integrantes comparten una experiencia colectiva que se relaciona con los estados alterados de conciencia, que se obtienen a través de la intermedia - ción de aparatos tecnológicos. Este tipo de expresiones forman parte de lo que se ha denominado tecnochamanismo, en clara alusión metafórica a las experiencias que se ob- tienen en los rituales chamánicos. Revista Teknokultura, (2014), Vol. 11 Núm. 1: 167-190 http://teknokultura.net ISSN: 1549 2230 167 David Lagunas Arias Neochamanismo y tecnoespiritualidad: y José Ignacio Bozano Herrero el caso del movimiento trance en Andalucía PALABRAS CLAVE Espiritualidad, tecnología, chamanismo, tecnochamanismo, enteógenos. -
Rhythmic Chanting and Mystical States Across Traditions
brain sciences Article Rhythmic Chanting and Mystical States across Traditions Gemma Perry 1 , Vince Polito 2 and William Forde Thompson 3,* 1 Department of Psychology, Macquarie University, Sydney 2109, Australia; [email protected] 2 Department of Cognitive Science, Macquarie University, Sydney 2109, Australia; [email protected] 3 ARC Centre of Excellence in Cognition and Its Disorders, Department of Psychology, Macquarie University, Sydney 2109, Australia * Correspondence: [email protected] Abstract: Chanting is a form of rhythmic, repetitive vocalization practiced in a wide range of cultures. It is used in spiritual practice to strengthen community, heal illness, and overcome psychological and emotional difficulties. In many traditions, chanting is used to induce mystical states, an altered state of consciousness characterised by a profound sense of peace. Despite the global prevalence of chanting, its psychological effects are poorly understood. This investigation examined the psychological and contextual factors associated with mystical states during chanting. Data were analyzed from 464 participants across 33 countries who regularly engaged in chanting. Results showed that 60% of participants experienced mystical states during chanting. Absorption, altruism, and religiosity were higher among people who reported mystical states while chanting compared to those who did not report mystical states. There was no difference in mystical experience scores between vocal, silent, group or individual chanting and no difference in the prevalence of mystical states across chanting traditions. However, an analysis of subscales suggested that mystical experiences were especially characterised by positive mood and feelings of ineffability. The research sheds new light on factors that impact upon chanting experiences. -
Exploring the Drugs-Crime Connection Within the Electronic Dance Music and Hip-Hop Nightclub Scenes
The author(s) shown below used Federal funds provided by the U.S. Department of Justice and prepared the following final report: Document Title: Exploring the Drugs-Crime Connection within the Electronic Dance Music and Hip-Hop Nightclub Scenes Author(s): Tammy L. Anderson, Ph.D. ; Philip R. Kavanaugh ; Ronet Bachman ; Lana D. Harrison Document No.: 219381 Date Received: August 2007 Award Number: 2004-IJ-CX-0040 This report has not been published by the U.S. Department of Justice. To provide better customer service, NCJRS has made this Federally- funded grant final report available electronically in addition to traditional paper copies. Opinions or points of view expressed are those of the author(s) and do not necessarily reflect the official position or policies of the U.S. Department of Justice. This document is a research report submitted to the U.S. Department of Justice. This report has not been published by the Department. Opinions or points of view expressed are those of the author(s) and do not necessarily reflect the official position or policies of the U.S. Department of Justice. Exploring the Drugs-Crime Connection within the Electronic Dance Music and Hip-Hop Nightclub Scenes Final Report to the National Institute of Justice Grant # 2004-IJ-CX-0040 April 30, 2007 Tammy L. Anderson, Ph.D. Principal Investigator Philip R. Kavanaugh Ronet Bachman Lana D. Harrison Department of Sociology and Criminal Justice University of Delaware 322 Smith Hall Newark, DE 19716 We would like to thank all of the study participants for their effort, candor and cooperation. -
Second Sunday of Lent – Cycle C Cathedral of the Immaculate Conception – March 17, 2019 Reverend Robert W
Second Sunday of Lent – Cycle C Cathedral of the Immaculate Conception – March 17, 2019 Reverend Robert W. Marshall, Jr., Pastor In the movie, and later the television series, “Paper Chase,” the late John Housman portrayed Professor Kingsfield, a stern and demanding law school teacher. Kingsfield’s subject was “Contracts,” a course that law students have, over the years, learned to dread. You see, unlike other subjects, where the goal was to memorize the rules or correctly identify the right issues, the Contracts course demanded that you look at a given situation differently than you might have otherwise. You had to change your perspective. Professor Kingsfield would boast that you could only pass his course if you left “thinking like a lawyer.” I spent my own time in a Contracts course – not my highest grade in law school, I must say – which is ironic given that I spent most of my legal career drafting contracts. To a certain extent, I suppose I did change my approach, I did leave thinking like a lawyer. And try as I might to think like an ordinary human being again, or like a priest for that matter, I still find myself, on occasion, thinking like a lawyer. Most people see a legal document and look at the subject matter – what it’s about. As an attorney, I see a legal document and I automatically look for mutual promises and representations, for adequate consideration, for signatures and witnesses and maybe notarization and recording – all of the things that the law may require of a binding contract. -
Ecstasy Research in the 20Th Century- an Introduction
I Ecstasy Research in the 20th Century- An Introduction By NILS G. HOLM 1. Definitions Scholars have always been interested in distinctive phenomena in culture and religion. Thus the accounts and achievements of yogis and mystics received attention at an early stage. There is a similar tendency with shamans, different kinds of sorcerers and with the "group-hysterical" phenomena that have appeared from time to time. There is, on the other hand, no major collection of research contributions on all the phenomena belonging to this field. Before I proceed to discuss some of the research produced over this vast area, I shall introduce some of the technical terms and concepts current in this field of study. Ecstasy is derived from a Greek word, with the original meaning of removing oneself from a given place. By an extended sense of the word, this implies that the ego is no longer in the physical frame. In Latin it can be translated by "alienatio" (Spoerri 1968, 1 f.). In research it has come to signify different states of consciousness that are characterised by unusual achievements, peculiar experiences and odd behaviour. In the Encyclopae- dia of Religion and Ethics from 1912 we have a fairly short but nonetheless lucid definition as follows: an abnormal state of consciousness, in which the reaction of the mind to external stimuli is either inhibited or altered in character. In its more restricted sense, as used in mystical theology, it is almost equivalent to 'trance' " (Inge 1912, 157). We have a number of monographs on the subject of ecstatic phenomena both within Christianity and beyond.