“World’s oldest calendar” – Mesolithic Lunar Warren Fields Calendar vs Solar Calendars – Neolithic Stonehenge/Irish Newgrange, + Star Charts-Calendars – the Role of Selective Attention-Filters (W James, neuroscience) in spiritual and relgious beliefs

Wolfgang Pauli “To me it seems the most important and exceedingly difficult task of our time is to work on the construction of a new idea of reality.”[1]  

It would seem “our reality” isn’t working all that well.

Albert Einstein: We cannot solve our problems with the same thinking we used when we created them[2]

Setting the Stage: Fruitfulness and Functionality vs the Supernatural.

Brian D Josephson, a Nobel-prize winning quantum physicist, the only Welshman to earn the Nobel peace prize, stated, “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!”[3] That is, scientists are fixated on the “supernatural.

The problem is that the “supernatural,” by definition, is beyond the scope of science, and so a worthless and meaningless term. Also, being outside the scope of scientific inquiry – logically – makes the supernatural concept a “loaded” term and thus a Definist fallacy.

Yet, though a meaningless concept, the supernatural concept is pervasive and appears in many dictionary definitions of myth and prophecy. Without doubt the supernatural maladaptive stereotype has distorted the thinking and views of millions of people[4]

My partner is a Filipina Catholic. I asked her if she thought God is supernatural. She answered “Yes.” I explained to her from my research Jesus Christ never once used the word – and the word being outside science is thus a meaningless fallacy. Furthermore, the supernatural bears no resemblance to Christ’s Holy Spirit (John 4:23-24 worship God in “spirit and truth”; John 5:6 “Spirit is Truth”; or Luke 1:27 – the Holy Spirit gave “guidance” to Simeon.” Even worst, the “supernatural” stereotype comes with “baggage” that conveys superstition, irrational, dysfunctional, powers, as well as mental illness. After hearing me out, she agreed that the “supernatural” is a materialist not a Christian concept. In my view the supernatural concept redirects attention away form “spirit and truth” onto a meaningless concept. Teaching materialist values generates delusional thinking in my view.

The Materialist Problem   

Perhaps Jeremiah Reyes has the best “description” of the materialist problem. Jeremiah Lasquety-Reyes, author & widely quoted expert on Filipino ethics I quote quite often said, “Hi Charles, I completely agree with you that this extreme adherence to materialism is too restrictive and limiting, and frankly fails to capture so many richer aspects of human experience and psychology. It leaves the field of psychology all the poorer. I am myself looking for a framework that helps me confront it. Partly, I think an alternative metaphysics is needed, one that respects the reality and meaning of things like love, relationships, and the profound reality of other people as people and not just as a compound of atoms, chemicals, and neurons firing. Glad that we’re on the same page!”

Half of human consciousness is not strictly quantifiable.

To begin with, as Elzbieta Halas states, symbols “condense numerous meanings” and point to realities beyond their literal representation. Balaganapath emphasizes that “The meanings that these symbolic forms transmit are complex. Instead of standing for a single referent, they evoke a variety of meanings, some of which may be ambiguous.”

Rollo May, an American existential psychologist and author, observes. “Neither term, “symbol” or “myth,” even appears in the index of the standard psychology textbooks.” Elzbieta Halas states: “Too often symbolism is thought of as an epiphenomenon, a phenomenon that is derivative of what are considered to be more important factors, such as business, resources, power, organization, etc. which are allegedly ‘objective’ facts.”

Yet, as Confucius, a Chinese philosopher and spiritual leader who lived from 551 to 479 BCE, observed long ago, “Signs and symbols rule the world, not words or laws!” Modern politics and religion have proved Confucius right. Ralph Waldo Emerson said, “We are symbols, and inhabit symbols.” On top of symbolism, there is art, music, dreams, ideals such as truth or Justice, imagination, holistic synthesis, not to mention death that is not strictly quantifiable.

So, Jeremiah Reyes assessment is correct. “Extreme adherence to materialism is too restrictive and limiting, and frankly fails to capture so many richer aspects of human experience and psychology.”

Selective Attention-Filter: Iain McGilChrist; William James, Neuroscience Selective Attention; Mannheim’s Paradigm

What makes selective attention pivotal?? What people pay attention to is a product of their motivation/purpose. Plus, the other side of the selective attention coin is – as William James explained – attention “implies a withdrawal from some things in order to deal effectively with others.” Selective attention determines priorities

Research in selective attention reinforces the Maimone-Mannheim argument that ideologies tend to exclude (filter) what doesn’t fit their ideological framework – as well as Mannheim’s Paradigm that the social sciences as well as spiritual and religious beliefs are shaped by the political-economic reality of society – because of selective attention which focuses on the most salient stimuli in their environment.

1. “Selective attention,” also called “selectivity bias”—the tendency to orient oneself toward and process information from only one part of our environment to the exclusion of other parts, no matter how obvious those parts may be.”[5] – David DiSalvo
2. “Selective attention is often described as the ability to focus on and prioritize relevant information while filtering out irrelevant information. This prioritization transpires in attending only to a given channel in dichotic listening tasks[6] – D Plebanek & V Sloutsky state that
3. “Attention may sound dull, but it is an essential aspect of consciousness. In fact, it governs what it is that we turn out to be conscious of, and therefore plays a part in the coming into being of whatever exists for us “We bring about a world in consciousness that is partly what is given, and partly what we bring, something that comes into being through this particular conjunction and no other. And the key to this is the kind of attention we pay to the world.”[7]  Iain McGilchrist
4. Filtering & selective attention: William James stated that attention “implies a withdrawal from some things in order to deal effectively with others.” “[interaction with stimuli] is indeed accomplished, quite literally, within the approach circuit of the rostral tectum…these simple circuits are indeed the precursors to the mechanisms that control what has been called “selective attention.” 
5. “Tell me to what you pay attention and I will tell you who you are!”  – Ortega y Gasset
6. Selective Attention in Neuroscience: “It is argued that selectivity in processing has emerged through evolution as a design feature of a complex multi-channel sensorimotor system, which generates selective phenomena of “attention” as one of many by-products.”[8]
7. Christina Maimone on Mannheim “Ideology is, as Mannheim uses the term, a mode of thought that obscures the real condition of society (by filtering information) 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…”
8. Mannheim’s Paradigm states that the social sciences as well as spiritual and religious beliefs are shaped by the political-economic reality of society – because of selective attention which focuses attention on the most salient stimuli in their environment.

Synergy between the political-economic environment and social-religious beliefs

1. Sumerian Civilization: Sumerians, known for their agricultural advancements and early writing system, developed a theocratic government where the priesthood played a crucial role in managing the state, particularly in relation to irrigation systems. Ground radar revealed hundreds of irrigation canals at Eridu with hundreds of branch canals.
2. Prehistoric Hunter-Gatherer Societies: The importance of spiritual beliefs in animal spirits within prehistoric Alaskan and Chukotka societies – and hunter gatherer was due to the importance of hunting gathering as an occupation. Those beliefs were prevalent in Native American hunter gatherer beliefs as well.
3. Ancient Greek Religion: In ancient Greek religion there is synergy with social-political structures. The Greek pantheon, with its patriarchal family structure, mirrored the social hierarchies of early Greek history, where oligarchies ruled by patriarchal families were prevalent.

Marginalization of Symbolism: Selectivity in Academia

There is a consensus that, as Elzbieta Halas states, symbols “condense numerous meanings” and point to realities beyond their literal representation. This inherent complexity puts symbolism beyond the scope of the materialist methods fixated on quantifiable – physiological data

Rollo May observed that – until recently – standard psychology textbooks excluded symbols and myths, reflecting a bias towards quantifiable data and physiological explanations. Elzbieta Halas adds that: Symbols are “not generally recognized as of primary significance for the examination of social life. Too often symbolism is thought of as an epiphenomenon,” less important than “objective facts.” – in spite of the fact that Confucius (551 to 479 BCE), observed long ago, “Signs and symbols rule the world, not words or laws!”

Marginalization of spirituality,

Textbooks to a large extent exclude spirituality as well. In a 700 plus page comprehensive ‘History of Psychology’ – titled “The Story of psychology” – by Morton Hull, and find there is not have one single reference to meaning, spirit, spirituality, or even religion. That being said I should add that Morton Hull did highlight the archaic references in ancient Greek philosophy but left out spirituality as expounded by Jung, Frankl, and William James. I thought perhaps this could possibly been just one individual’s prejudices, so I checked into my comprehensive “reference handbooks” for Self and Identity, as well as, Social Psychology. To my dismay, I discovered there was not a single reference to either spirit, spirituality, or religion.

For Perspective Spirituality is an emerging field of research

I often encounter an obstacle with Co9llege graduates that “we” have all the answers – so they discard my questions. “Psychological research on spirituality and religion has grown exponentially in recent years (Paloutzian & Park, 2013). In the diversity of new research, “spirituality” has proven to be a complex and dynamic term that is challenging to define.” … “Relational spirituality” is a term that has been increasingly employed in psychological literature in recent years with a variety of definitions and within different theoretical orientations.”  – Tomlinson et al

Selective Attention – An Aspect of Religious Beliefs Overlooked by Social Sciences 

In the context of a motivation for hunter gatherers during that particular stage in human development, the spiritual and religious beliefs in animal spirits would serve to focus the “selective attention” of humanity at that time on animals which – at that time – were a primary source of their sustenance. As Ercia Hill, observes the arctic hunter gatherer beliefs can perhaps be best “conceptualized as dynamic social behaviours embedded within the context of daily life than as privileged ritual acts”

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 “focus” in the spiritual beliefs in animal spirits were “human relationships with the natural world” . 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.”  It would appear to be an inescapable conclusion that the beliefs in animal spirits were a form of an “evolutionary adaptive selective attention!” Furthermore, Erica Hill’s analysis of Arctic Hunter Gatherers showed beliefs were integrated into society in roles and rituals, the beliefs focused attention of the community on the activity of hunting-gathering of animals. 

Conclusions: While materialists most frequently portray spiritual and religious beliefs as dysfunction and irrational, sociological evidence clearly indicates that is wrong – and that spiritual and religious beliefs had a minimal functionality.

Selective Attention-Filter: Mesolithic Lunar Calendar vs Solar Calendar.

1. Warren Fields Lunar Calendar

In the context of hunter gatherers, the norm was a lunar calendar – like the one at Warren fields – the oldest lunar calendar in the world. Sidhharrth S Kumaar observes, in his article, “The Oldest Calendar in the World” that “In Warren Field, Aberdeenshire, Scotland, a Mesolithic arrangement of twelve pits and an arc are present, which roughly dates about 10,000 years ago, appears to be associated with the lunar calendar. In 2013, it was dubbed as “world’s oldest known calendar”[9] Vince Gaffney’s team have demonstrated how the combination of this (Warren Fields) pit configuration and their landscape setting could have accurately tracked the seasons, creating what is in essence a primitive calendar that the team have dubbed a ‘time reckoner’”[10] In Native American culture lunar calendars are very prevalent as well

Animal Behavior influenced by the moon: Some research does indicate that animal behavior is greatly influenced by the moon and the lunar cycle – as Davide Dominoni points out. A study of the Lions of the Serengeti show they are “night stalkers” Furthermore, “The prey — wildebeests, zebras, gazelles and buffalo — are all plant eaters. To meet their food needs, such species must forage frequently, even at night.”[11]

• Solar Orientation: Stonehenge and Newgrange
• Stonehenge: Clive Ruggles observes about Stonehenge, that “authors such as Burl (l987)

 have emphasized a change from lunar symbolism to solar symbolism, and this could imply that some fundamental changes in ritual practice and tradition accompanied the transition from Stonehenge 2 to Stonehenge 3. There is certainly no compelling evidence for solar orientation during this period, yet the evidence is quite convincing when we reach Stonehenge 3[12],

• New Grange Passage Tomb: “an accurate astronomical alignment = [solar] illumination of burial chamber at mid-winter”

“The material record from Neolithic and Early Bronze Age Britain and Ireland suggests that astronomical symbolism, in the form of rough alignments upon certain horizon rising and setting positions of the sun or moon, was incorporated into a range of prehistoric ritual monuments at various places and times. Evidence comes from certain individual sites, most notably Newgrange with its spectacular midwinter sunrise phenomenon [13](O’Kelly 1982, 123-5),

One recurring argument is that sites can have hybrid astronomical orientations – both lunar and solar

• Star Charts – Solar Calendars: Pawnee Star Chart and
• Pawnee Star chart agrarian Calendar

Agrarian Solar and Star Chart Calendar Orientation: Solar Orientation: “Among sedentary agricultural tribes, the cycle of the seasons was of great ritual importance, but the time of the beginning of the year varied. Some observed it about the time of the vernal equinox) – which is a solar orientation. The “vernal equinox” consists of the “two moments in the year when the Sun is exactly above the Equator and day and night are of equal length. In the Northern Hemisphere the vernal equinox falls about March 20 or 21, as the Sun crosses the celestial equator going north”[14] (Britannica)

Pawnee Star chart agrarian Calendar: Agrarian Orientation: Skidi Pawnee Star Chart Calendar

Evidently sun, moon and stars are widely recorded in the folk traditions of many countries, and some specifically cite the seven stars. For example, the Skidi Pawnee Indians in North America also used the Pleiades together with other signs from nature to mark the time for starting the preparations for the planting ceremonies, when the priest sitting by the fireside inside the lodge could see the Seven Stars directly above, through the smoke hole (Chamberlain 1982: 134-5). The Skidi Pawnee buckskin star chart now in the Field Museum of Natural History in Chicago (Figure 4) depicts stars according to their different mythical powers on the earth. The pronounced groupings roughly follow the virtual clustering of the stars in the sky but their identifications with the real sky were only possible with the help of written texts[15] (Chamberlain 1982: 184-205).

• Nabta Playa: The World’s First Astronomical Site Was Built in Africa and Is Older Than Stonehenge: This 7,000-year-old stone circle tracked the summer solstice and the arrival of the annual monsoon season. It’s the oldest known astronomical site on Earth[16]. (Eric Bet Jun 21, 2020)

Nabta Playa Calendar Circle, reconstructed at Aswan Nubia museumaswan – Wikimedia

“Cattle were a central part of Nabta Playa’s culture. When Wendorf’s team excavated the site’s central tomb, they hoped to find human remains. Instead, they dug up cattle bones and an enormous rock seemingly carved into the shape of a cow. The people of Nabta Playa would travel across the often-featureless Sahara from seasonal lake to seasonal lake, bringing their livestock along to graze and drink.”[17]

“Practically speaking, the megaliths would have also helped the people of Nabta Playa time the rainy season, which only became more important as the society developed over thousands of years. The summer solstice would have coincided with the arrival of the annual monsoons. So, tracking the sun’s location could have tipped them off to the coming wet season.”[18]

Point of information on ancient star maps: Babylonians and Egyptian Star Maps

The essay “The History & Evolution of Ancient Star Maps” explains “The night sky and astronomical cycles played significant roles in the Babylonian and Egyptian lives.  The Ancient Egyptians, specifically, carved star maps into tombs and burial chambers, indicating their significance and importance. For example, the constellation of Orion was linked to Osiris, the god of the afterlife, which is commonly found at burial sites. These Egyptian star maps were vibrant, with stars often shown as dots or small circles, surrounded by depictions of deities or mythological creatures.”

Sky Disk of nineveh / Sumerian Star-Chart / Planisphere of Nineveh

Ancient Greek and Roman star charts, particularly those attributed to Hipparchus and Ptolemy, represent a significant early stage in astronomy and the development of celestial mapping. They were instrumental in identifying and classifying stars, as well as in developing early models of the universe.

Commentary: Mannheim’s Paradigm and Paradigm + Maimone

Willard Mullins observes: “The practical, political, and material orientation of the group, Mannheim says, is reflected in its “world view” or Weltanschauung, and this, in turn, pervades the thought of the individual group member and actively structures his perception. Various political perspectives, therefore, may be understood sociologically by tracing them to the stratum from which they arise. 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.”[19] So, what Mannheim is saying is that ideologies are mindsets or modes of thought that filter information – seek certain types of information and filter out other types of information

Christina Maimone emphasizes, “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.  Ideology is most strongly associated with groups that have a dominant position in society.  Their ideology serves to secure their place in the social order, although the development of their mode of thought was not consciously controlled in this direction.”[20] The materialist ideology is closely linked – mistakenly to science, and the Age of Science is what put materialism into motion.

Perspective by Suresh Kumar: Selective attention, “Maya” & St Gregory of Nyssa

I got confirmations from four scholars on the selective attention essay – Kenneth Gergen (social constructionist psychologist)[21], Dr Stephen Farra (Christian psychologist)[22], Claudia Nielson, and Jean MacPhail on my “Selective Attention” I queried Suresh Kumar (Council for Scientific and Industrial Research (CSIR), NIIST, India, Trivandrum, Faculty Member)[23] on the essay. 

Suresh Kumar S replied “Great to communicate with you. No doubt selectivity as an evolutionary trait enables goal directed action. I am reminded of mind as a metaphor for phenomenology of spirit based on intentionality. I correlate this with the Vedantist notion of Maya metaphysics derived from mental imagery effects.” [24]

Maya: Illusion

Under the influence of the three gunas, the soul is (1) misled by matter, and (2) subsequently entangled and entrapped. This tendency is termed maya (illusion). Under maya’s influence, the atman, (the soul) mistakenly identifies with the body. He accepts such thoughts as “I am white and I am a man,” or “This is my house, my country, and my religion.” Thus the illusioned soul identifies with the temporary body and everything connected to it, such as race, gender, family, nation, bank balance, and sectarian religion. Under this sense of false-ego (false-identity) the soul aspires to control and enjoy matter. However, in so doing he continuously serves lust, greed, and anger. In frustration he often redoubles his efforts and, compounding mistake upon mistake, only falls deeper into illusion.

In ignorance (tamas), he is fully convinced that right is wrong and wrong is right. In passion he is unsure, hesitant, sometimes enjoying and at others times repenting. Only in goodness does the soul begin to develop wisdom – to see things in the real light. Thus enlightenment means moving away from tamas towards sattva. By so doing, the soul gradually escapes the clutches of maya and moves towards liberation.[25] (The heart of Hinduism) (https://iskconeducationalservices.org/HoH/concepts/key-concepts/maya-illusion/)

The Maya metaphor is interesting because the process of “filtering” would necessarily distort the “real” reality. Similarly, Kant and many other greats state that the mind only “sees” representations of reality). Along those lines of thought St Gregory of Nyssa states categorically, “Concepts create idols; only wonder comprehends anything. People kill one another over idols. Wonder makes us fall to our knees.” Furthermore, Saint Gregory Of Nyssa observes that “It is impossible that one who has turned to the world and feels its anxieties, and engages his heart in the wish to please men, can fulfill that first and great commandment of the Master, ‘You shall love God with all your heart and with all your strength’ (Mt. 22:37). Gregory of Nyssa

And all of this falls in line with Mannheim’s Model that the social sciences are ideologies and “modes of thought”

Review: Lunar orientation vs solar calendar

The lunar calendar of hunting gatherers vs agrarian societies with a solar orientation is an example of Mannheim’s “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” in which selective attention is a pivotal feature. That is more salient in the agrarian solar orientation.  Lastly – hunting gatherer societies with beliefs in animal spirits is clearly example of selective attention where “historical and political thought is determined by the socio-historical location of the thinker” Hunting gathering was a life and death issue during that stage of human development and evolution – so selective attention make sense.

Lunar Orientation of Mesolithic Hunter Gatherer of Scottish Warren fields vs the Solar Orientation of Neolithic Agrarian Societies – English Stonehenge and the Irish Newgrange passage tomb

Introduction: The archaeological evidence reveals a fascinating contrast in astronomical orientations between different ancient societies.  The Warren Fields site in Scotland, dating back 10,000 years, represents the world’s oldest known calendar with a lunar orientation used by hunter-gatherer societies. This lunar focus was similarly reflected in Native American hunter-gatherer cultures, where most tribes reckoned 12 moons to a year. In contrast, later agrarian societies developed more solar-oriented structures, as evidenced by Stonehenge’s solar corridor and Newgrange’s midwinter sunrise alignment. This shift from lunar to solar symbolism, particularly visible in the transition from Stonehenge 2 to Stonehenge 3, suggests fundamental changes in “selective attention” toward and agrarian focus which changes peoples’ orientation.

Warren Fields Mesolithic lunar-orientation vs The Stonehenge Neolithic Solar-orientation

Perspective: Mannheim’s Law that the economic-political reality shaped social and religious views is borne out here in that the hunter gatherers from the Scottish Warren Fields whose economic reality is different from agrarian – had a different “Lunar” orientation than the agrarian society’s Stonehenge Neolithic “solar” orientation that followed it 4,000 years later. The agrarian economic political reality had a solar orientation vs a lunar orientation (which is also prevalent in Native American culture). Besides Stonehenge, the Newgrange Passage tomb had a definite solar orientation. The same is true of the Hopi Native Americans – with beliefs distinct from native American hunter-gatherers. That of course would fit into the framework of “attention” or “evolutionary adaptive selective attention”

Warren Fields, Scotland: “world’s oldest known calendar”

Lunar Calendar Illustration – Wikimedia – of Warren Fields by Gaffney, V., Fitch, S., Ramsey, E., Yorston, R., Ch’ng, E., Baldwin, E., Bates, R., Gaffney, C., Ruggles, C., Sparrow, T., McMillan, A., Cowley, D., Fraser, S., Murray, C., Murray, H., Hopla, E. and Howard, A. 2013 Time and a Place: A luni-solar ‘time-reckoner’ from 8th millennium BC Scotland, Internet Archaeology 34.

Sidhharrth S Kumaar observes, “The Oldest Calendar in the World: The calendar system introduced by the Sumerians is believed to be the first of the calendars. However, some historians believe that the Europeans had a system that could be even older. A team of researchers found 12 large pits in Aberdeenshire, Scotland. The placement of these pits mirrored the moon’s phases; they are estimated to be about 10,000 years old and maybe the oldest “calendars” globally. This discovery proves that the history of calendars is constantly changing. In Warren Field, Aberdeenshire, Scotland, a Mesolithic arrangement of twelve pits and an arc are present, which roughly dates about 10,000 years ago, appears to be associated with the lunar calendar. In 2013, it was dubbed as “world’s oldest known calendar”[26]” Chronology of calendar: Human evolution journey Sidhharrth S Kumaar

Warren Fields Lunar timekeeper

Vince Gaffney’s team have demonstrated how the combination of this (Warren Fields) pit configuration and their landscape setting could have accurately tracked the seasons, creating what is in essence a primitive calendar that the team have dubbed a ‘time reckoner’. If they are correct, it is the earliest such device known anywhere in the world[27]. (Current Archeology Mesolithic Timelords: A monumental hunter-gatherer ‘calendar’ at Warren Field, Scotland September 5, 2013 6 mins read) So, as early as 8,000 BCE, the hunter gatherers of Scotland had developed a lunar-solar calendar of sorts[28]

Solar Orientation of Stonehenge

Clive Ruggles observes that “authors such as Burl (l987) have emphasized a change from lunar symbolism to solar symbolism, and this could imply that some fundamental changes in ritual practice and tradition accompanied the transition from Stonehenge 2 to Stonehenge 3. There is certainly no compelling evidence for solar orientation during this period, yet the evidence is quite convincing when we reach Stonehenge 3, especially with regard to the ‘solar corridor’ into the sarsen circle, despite the uncertainties in much of the archaeological evidence.[29]” (Astronomy and Stonehenge, Clive Ruggles)

New Grange Passage Tomb: With “an accurate astronomical alignment = [solar] illumination of burial chamber at mid-winter”

“The material record from Neolithic and Early Bronze Age Britain and Ireland suggests that astronomical symbolism, in the form of rough alignments upon certain horizon rising and setting positions of the sun or moon, was incorporated into a range of prehistoric ritual monuments at various places and times. Evidence comes from certain individual sites, most notably Newgrange with its spectacular midwinter sunrise phenomenon (O’Kelly 1982, 123-5), but most compellingly from trends observed in regional groups of small similar Bronze Age ritual monuments such as the recumbent stone circles of north-eastern Scotland (Ruggles and Burl 1985) and the short stone rows of western Scotland (Ruggles 1988; Martlew and Ruggles 1996) and the south-west of Ireland (Ruggles 1994). ‘Once we have accepted the reality of even the simplest observations . . . the question is no longer one of acceptance or rejection, but simply of degree’ (Bradley 1984, 77).”[30]  (Astronomy and Stonehenge, Clive Ruggles, British Academy, 92)

Lunar orientation among Native American Hunter Gatherer’s

Similar to the hunting gathering culture of the Scottish Warren fields, Native American hunter-gatherers had predominantly “lunar calendars. In native American cultures, “As years were determined by seasons and not by a fixed number of days, the correlation of moons and years was also approximate and not a function of a daily count. Most tribes reckoned 12 moons to a year. Some northern tribes, notably those of New England, and the Cree tribes, counted 13. The Indians of the northwest coast divided their years into two parts, counting six moons to each part, and the Kiowa split one of their 12 moons between two unequal seasons, beginning their year with a Full Moon. The naming of moons is perhaps the first step in transforming them into months. The Zuni Indians of New Mexico named the first six moons of the year, referring to the remainder by color designations associated with the four cardinal (horizontal) directions, and the zenith and the nadir. Only a few Indian tribes attempted a more precise correlation of moons and years. The Creeks are said to have added a moon between each pair of years, and the Haida from time to time inserted a “between moon” in the division of their year into two parts. It is said that an unspecified tribe of the Sioux or the Ojibwa (Chippewa) made a practice of adding a “lost moon” when 30 moons had waned.”[31] (Native American Calendars https://www.crystalinks.com/calendarnamer.html)

Mayan Lunar Calendar for perspective: Maya Inscriptions VI: The Lunar Calendar and Its Relation to Maya History John E. Teeple American Anthropologist, New Series, Vol. 30, No. 3 (Jul. – Sep., 1928), pp. 391-407

John Teeple brings a socio-political and historical context to the lunar calendar which provides a unique insight into socio-political forces. “Apparently at this stage [435 A.D. to 682 A.D.]  the Maya were undergoing the effort which almost all people have gone through: they once had a lunar calendar, later discovered a better approximate solar calendar, and were endeavoring by interpolation of whole moon months from time to time to keep the lunar calendar in some sort of relation to the solar calendar. This is a familiar picture in all history. The calendar was in the hands of the priests, and the priest in authority inserted the additional moons at whatever period seemed best to him, or omitted them when he liked.

We have indicated fairly clearly the nature of the lunar calendar and the use of most of the glyphs in the moon series, at least during the period of uniformity. We have been able by this trait to trace the Maya cities through two or three hundred years of independence, followed by less than one hundred years of complete unity, magnificence, and artistic effort, and this in turn ended by revolt or progress, and later speedy decline or abandonment[32]. (p.406)

We do not know the nature of the unifying influence. Was it intellectual, led by astronomers, or religious under the prestige of a Pope Gregory, or political by force of arms? Only political power and possibly conquest would seem adequate to effect such complete unification in less than ten years, as well as to account for the subsequent revolt beginning at the most remote points.[33]

38 Lunar Calendar Stones Sillustani Peru 3432 (14956970020).jpg – Wikimedia

The history of Sillustani is deeply intertwined with the rise and fall of the Colla people, a pre-Incan civilization that held sway over the Lake Titicaca region from around 1200 to 1450 AD. The Collas were one of the Aymara-speaking cultures that flourished in the high Andean plateau, known for their sophisticated societal structures, advanced agricultural practices, and distinctive artistic styles. The Colla people were renowned for their mastery in stone masonry, a skill that is vividly reflected in the chullpas of Sillustani.[34] (The mysterious Sillustani tombs: The last remains of an ancient culture wiped out by the Inca, History Skills)

Agrarian Solar and Star Chart Calendar Orientation

Solar Orientation: “Among sedentary agricultural tribes, the cycle of the seasons was of great ritual importance, but the time of the beginning of the year varied. Some observed it about the time of the vernal equinox) – which is a solar orientation. The “vernal equinox” are the “two moments in the year when the Sun is exactly above the Equator and day and night are of equal length. In the Northern Hemisphere the vernal equinox falls about March 20 or 21, as the Sun crosses the celestial equator going north”[35] (Britannica)

Pawnee Star chart agrarian Calendar

Agrarian Orientation: Skidi Pawnee Star Chart Calendar

Evidently sun, moon and stars are widely recorded in the folk traditions of many countries, and some specifically cite the seven stars. For example, the Skidi Pawnee Indians in North America also used the Pleiades together with other signs from nature to mark the time for starting the preparations for the planting ceremonies, when the priest sitting by the fireside inside the lodge could see the Seven Stars directly above, through the smoke hole[36] (Chamberlain 1982: 134-5). The Skidi Pawnee buckskin star chart now in the Field Museum of Natural History in Chicago (Figure 4) depicts stars according to their different mythical powers on the earth. The pronounced groupings roughly follow the virtual clustering of the stars in the sky but their identifications with the real sky were only possible with the help of written texts (Chamberlain 1982: 184-205).

The Skidi Pawnee buckskin chart of the heavens. The size of a star on the skin depends not only on its brightness in the sky, but also on its assumed power[37] (by courtesy of the Field Museum of Natural History in Chicago).

Field research among the Inuit Eskimos in the early 1950s and 1990s proved that astronomical knowledge meant great power to shamans or/and their leaders, their close friends and families (MacDonald 2000: 6, 32). Even today those people who are still under the [273] influence of shamanism keep their heritage alive in creating artwork. Figure 5 shows an Inuit Nunavut in 1993, depicting the sun moon and stars. The sun and moon are again shown as facing each other.

In song XVIII, lines 478-89 of the Iliad, Homer[38] describes in detail how Hephaestus makes a shield for the great hero Achilles: ‘First fashioned he a shield, great and sturdy, adorning it cunningly in every part, and round about it set a bright rim, threefold and glittering, and therefrom made fast a silver baldric. Five were the layers of the shield itself; and on it he wrought many curious devices with cunning skill. Therein he wrought the earth, therein the heavens, therein the sea, and the unwearied sun, and the moon at the full, and therein all the constellations wherewith heaven is crowned – the Pleiades, and the Hyades and the mighty Orion, and the Bear, that men call also the Wain, that circleth ever in her place, and watcheth Orion, and alone hath no part in the baths of Ocean’.

Schlosser (2003) has called attention to the dates of the appearance of the Pleiades in the Bronze Age. Their heliacal setting in March (the last day in the year they were seen setting in the evening twilight) and acronychian setting in October (the first day in the year they were seen setting in the morning dawn) could have been used by the farmers to define their working year. He cited the Greek poet Hesiod from around 700 BC in support of this idea: ‘When the Pleiades rise it is the time to use the sickle, but the plough when they are setting’ (Hesiod Works and Days, line 382; Pannekoek 1961: 95). The Roman scholar Varro mentioned the Pleiades by the name of the Vergiliai in his now lost books as a heliacal rising that took place between 22 April and 10 May marked the beginning of spring (Lat. ver, spring; Lindsay 1972: 224)[39].

(An interpretation of the Nebra disc Em´ılia P´asztor & Curt Roslund)

Skidi Pawnee Star Chart Calendar

Long before the invention of GPS or compasses, people already starts their journey. How? Instead of looking into the screen, they look up into the night sky seeking for answers from these eternal light beeds. In fact, before anyone understand what stars are, people had already formed their own belief about them. In North America, aboriginal tribes have different views on the meaning of stars. Some believe that the night sky has spiritual significance, and some believe that twinkling objects have similar human characteristics. Astronomy played an important role in the early native American culture; it was even the basis of governance and agricultural practice. The study of stars has also led tribes to theorize about the origin of life in the universe.

Skidi, a band of Pawnee people who originated from Luop River in Nebraska, believes that their people are descended from the stars, and the huts in each village are arranged according to a certain pattern, reflecting the special star group above. A ring of stars in the night sky is called by the Skidi band of Pawnee Indians as “The Council of Chiefs.” According to the Pawnee, this circle represents their style of governance, that is, important decisions and problems are decided by a circle formed by the elders. This sign is also essential to the way Pawnee people interact socially and their religious beliefs. They use stars to set up agricultural models and reflect their social values. The Council of chiefs is linked to their “master star,” now known as Polaris, representing their main god Tirawahat. Meanwhile, it is shown that their lodges are often built in a style with an opening on the top, which helps to move the smoke out of the fire inside, allows the “Council” stars to be seen clearly even when indoor, and symbolizes the Council of the chieftain constellation.. Today, these stars are called the Corona Borealis.[40]

Native American Astronomy: Skidi Pawnee Posted on November 24, 2019 by kevinli

Practical Application: Erica Hill’s Animals as Agents & Social Consciousness

Intro: “meaning systems” integrating “social relationships” As Paloutzian and Park contend, “religion and spirituality are more or less coherent, culturally elaborated meaning systems embedded in and acquired through social relationships and institutions situated in complex natural and built environments.”[41] In principle – in light of the fact that there is a consensus among scientists that above all human beings are “social animals – then, relationships would be the main and primary “characteristics” of humanity – and religions.”[42]  (p. 12,)

Erica Hill and Human relations with the natural world and social relationships

The concept of “meaning systems” integrating “social relationships” is in line with much research into early human societies. For instance, Erica Hill’s focus on the spiritual beliefs in animal spirits as “human relationships with the animal world.”[43] I would add that David Hay, a Christian psychologist, who advocates the significance of “relational spirituality” [especially relative to God] explains it in terms of  “That great Scottish philosopher John Macmurray (1961), had already enunciated something similar in his Gifford Lectures in Glasgow University in 1954:[44] ……the unit of personal existence is not the individual, but two persons in personal relation; and that we are persons not by individual right, but in virtue of our relation to one another….. The unit of the personal is not the ‘I’ but the ‘You and I’.”  That is, relationships are the essence of “Being” in a human context. That is in line with the Filipino ethics in terms of kapwa (shared identity) – loob (relational will) [Reynaldo Ileto, Jeremiah Reyes][45]  – as well as the Confucian ideal that the self can only be understood in context of others – not to mention the parallel African cultural ideal of Ubuntu 

In Erica Hill’s very detailed and thorough article, Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka, Erica Hill clearly highlights the fact that the issue and focus in the spiritual beliefs in animal spirits are “human relationships with the natural world”[46] is the pivotal issue. Essentially, Erica Hill defines spiritual beliefs in this context human relationships with the environment. The emphasis is on the “human relationships” – in contrast to relationships with the “supernatural.”

The fact of it is that the spiritual beliefs in animal spirits, as Erica Hill shows in detail did provide a social consciousness or meaning structure (system of symbols in the anthropologist Clifford Geertz’s terms) not only in the activity of hunting but also, as Erica Hill emphasizes, the social “media” or social structure as well. As such, the spiritual beliefs were, focused and primarily related to “human relationships – and far from being.

As Erica Hill emphatically states, “Their thoughts and actions established and maintained relationships with prey animals and may be more productively conceptualized as dynamic social behaviours embedded within the context of daily life than as privileged ritual acts.”[47]  In summarizing the extensive rituals, rules, and taboos involved in the spiritual beliefs in animal spirts and the pervasive presence of spiritual beliefs in everyday life, Erica Hill states, “First, prey animals, including bear, walrus and whale, were perceived as agential beings who interacted with humans as persons; they were sentient social equals capable of deciding whether to favour humans by allowing themselves to be taken.[48] 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.”[49]

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.”[50]

As Erica Hill observed 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 – or many “social roles” in hunter gatherer society and performed a function. This is a counterpoint to the materialist view that all spirituality is unreal and “supernatural – superstitious nonsense”

Reflections and Commentary

Taking the Arctic Hunter Gatherer beliefs in animal spirits as an example, one can advance a model of the belief in animal spirits as a powerful and emotional drive which in this case “recruited” other processes in the mind to “create” a “social media” which was oriented toward hunting-gathering – in effect a social consciousness[51]. Roy Baumeister, a social psychologist, put together a broad theory of needs and desires underlying human behavior. He stressed that in the human mind there are a number of “competing” drives, desires, and needs[52]. William James, Kalsched, and Furlotti all stress the fact that spiritual symbolism involves ordinarily some very powerful emotions. In the case of the beliefs in animal spirits, the emotions involved would facilitate the hunter-gatherer drive to over-ride other competing needs and desires. The bottom line is that the beliefs in animal spirits did perform a function – and all spirituality is not automatically dysfunctional and irrational.  

Selective Attention is a Universal in human consciousness

Selective Attention is a universal in human consciousness – not only in ordinary people but academics as well. AS Muzafer Sherif, a father of social psychology, Muzafer observed back in 1945 – “Sherif believes this “publish or perish” culture perpetuates a large output of studies that aren’t necessarily high quality, as researchers are forced to publish papers for their careers, rather than for good science. This leads to a loss of direction for the field as rather than working together on a shared paradigm, researchers are in “self-contained castles” within psychology, but also across disciplines in the social sciences.”[53]

Furthermore, “Sherif blames reductionism, where the phenomena of groups were reduced to interpersonal reaction and a historicalism which removed situational factors from consideration.” Kay Deaux, a prominent social psychologist, highlights the significance and importance of emotions especially in understanding many social, political or group related behaviors. Kay Deaux states unequivocally “In contrast (to experimental cognitive reactions), natural groups, whether family, fraternity, or nation, are often the arena for intense displays of emotion and strong affective ties.”[54] (p. 794 Handbook) An example of “affective displays” would be the Trump political rallies in North Carolina during which Trump followers chanted “Send them Back” referring to four duly elected, minority Congresswomen.  As Iain McGilChrist observes, Materialist Methodology “Severely restricts and limits analyses”[55] – McGilChrist. I would add that a close review of the social sciences models – of especially social consciousness, spirituality and religion reveal – it is readily apparent that the quantification norm was internalized and caused a shift from “models” and “maps” as well as a shift away from Kant’s symbolic knowledge to laboratory experiments and quantifiable data.

“When logic and proportion Have fallen sloppy dead and the White Knight is talking backwards!” Peer Reviewed 2018 Critique of Materialist Methodology Endorsed by Dr Harold Koenig, Dr Paul Wong, Dr S Farra, S Schindler

 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.” “Intangible and beyond the senses are “loaded” terms putting the materialist maxim in the category of “Definist Fallacies” – which occurs when someone unfairly defines a term so that a controversial position is made easier to defend. Same as the Persuasive Definition.” (Internet Encyclopedia of Philosophy)

 When Death becomes a Figment of your imagination – Narrative Illustration:

Not all that long ago, I happened to be talking with a Filipina college student at a street restaurant in General Santos, Philippines. I went over the materialist argument as explained by Miller & Thompson in the NIH article as “the belief that there is nothing to study because spirituality is intangible and beyond the senses.” Since Filipinas have a reputation for being spiritual, I was a bit surprised when the Filipina college student/graduate agreed with the argument that spirituality is unreal because it is “intangible’. So, I asked her to consider – for a moment – the concept of “death!” I emphasized that out that – of all things – “death” is “intangible and beyond the senses” and way beyond quantification. Then I pointed out that if you then follow the logic and reasoning of the materialist argument, “Death – then – becomes a “figment of her imagination and superstitious nonsense.” She paused for a second, then agreed with my reasoning – which was a major success for me.

 Of course, the idea of death being a “figment of your imagination and unreal” is totally absurd. But then again, the statement that “all spirituality is unreal” is equally absurd and wrong on several levels. First it is a fallacy – a “delusion”! Secondly there are a number of very “tangible” types of spirituality: Spirituality of Compassion, Musical Spirituality, Spiritual Experiences and Healing in Grieving, Children’s Spirituality, Artistic Spirituality, Poetry and Prophecy, Dream Weaving/Creative Transcendence, Spirituality in nature as a living force, and Autistic spirituality

 “Divine good is not something apart from our nature, and is not removed far away from those who have the will to seek it; it is in fact within each of us, ignored indeed, and unnoticed!” – St Gregory of Nyssa

 “Not far away” is important. The materialist concept of “Supernatural” – which is a word Jesus Christ never used and bears no resemblance to the Biblical God or the Holy Spirit for that matter (Spirit and Truth – John 4:23-24; Spirit is Truth – John 5:6 or guidance – Luke 1:27) – is by dictionary definitions “outside the scope of scientific inquiry” – and thus a “loaded term” making it specifically Definist fallacy – and utterly meaningless. The end result has been that materialism has pigeonholed and pegged spirituality as otherworldly – and thus “far away” from people and real-world relevance.  I have always argued that the answer to spirituality is “people” – because, in the end, spiritual people are people – plus people are the only true possible source of “real world context-evidence” necessary for a valid scientific theory, Spirituality disconnected form people makes a mockery of truth and science.

• “Divine good is not something apart from our nature, and is not removed far away from those who have the will to seek it; it is in fact within each of us, ignored indeed, and unnoticed!” – St Gregory of Nyssa
• Rumi observed, “I looked in temples, churches, and mosques. But I found the Divine within my heart!!”
• A person cannot approach the divine by reaching beyond the human. To become human, is what this individual person, has been created for! – Martin Buber
• As Abraham Heschel observed, “We do not suffer symbolically [or supernaturally]; we suffer literally, truly, deeply; symbolic remedies are quackery. The will of God is either real or delusion. This is our problem: We have eyes to see but see not; we have ears to hear but hear not (Ezekiel 12:2). There is God, and we do not understand Him; there is His word and we ignore it.”

• Saint Gregory Of Nyssa supplements Martin Buber’s observation when he stated, “Concepts create idols; only wonder comprehends anything. People kill one another over idols. Wonder makes us fall to our knees.” ― Abstractions – and ego – can distract from being human.
• Being born of the Holy Spirit makes us a spiritual being (John 3: 6).
• Jesus Christ: “He [the Holy Spirit] lives in us!” (John 14: 17).
• John O’Donohue remarked, “The soul is the force of remembrance within us!” as well as “Beauty is the illumination of the soul!”
• Abraham Heschel observed, “Life is partnership of God and man.” Heschel goes on to say “That is why human life is holy!”
• In the Hindu Upanishads the statement “Aham Brahmaasmi” (Brihadaranyaka Upanishad) translates to “I am Brahman,” which emphasizes the inherent divinity present within every individual.

“Proper knowledge maps actualities of the real world!” K Gergen A rudimentary categorization of types of spirituality

• Spirituality of Compassion
• Musical Spirituality
• Spiritual Healing in Grieving
• Children’s Spirituality
• Artistic Spirituality
• Poetry and Prophecy
• Dream Weaving/Creative Transcendence
• Spiritual beliefs in nature – earth as a living force
• Spirituality and Autism
• pro-social norms
• Filipino Kapwa (shared Identity) loob (relational will/equality) & bayanihan (community values)
• “Ubuntu” theology: Archbishop Desmond Tutu’s “ubuntu theology.” The Bantu word “Ubuntu” mirrors Filipino “kapwa” which means “shared identity”! The “phrase ‘umuntu ngumuntu ngabantu’ translates as ‘I am a person through other persons’
• western scholars; Hay states that the Scottish philosopher John Macmurray observed “that we are persons not by individual right, but in virtue of our relation to one another”; Pierre Teilhard de Chardin: “In the divine milieu, all the elements of the universe touch each other by that which is most inward and ultimate in them!”

Reflections and Commentary:

As Aristotle observed long ago, scientific theory – a proper map-model – requires categorization, which precedes analysis, and analysis proceeds conclusions. In my research I have not come across a proper categorization of “types” of spirituality. Materialism does not properly address spirituality. People are the “actualities of the real world”

“I am I, plus my circumstances” – Ortega Gasset

Circumstances are often very salient in spirituality. For instance, Ingela Visuri observes “distress” is sometimes a factor in autistic spiritual experiences. Jean MacPhail observes “stress” has been a factor in her life. It is also well known in pastoral care that grieving can trigger spiritual experiences. A number of studies demonstrate that spiritual experiences can facilitate healing.

Limited and Restricted Analyses: Symbolism, Spirituality and Social consciousness marginalized: Materialist Doctrine is severely restricted and limited in the analyses that can be performed.”

Researcher Bias & Sterile Rationalism: As Claudia Nielsen points out, the scholar and psychiatrist McGilChrist states: “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 [and laboratory experiments – Kay Deaux] is severely restricted and limited in the analyses that can be performed.”

Researcher Bias: There us a consistent bias created by the materialist mindset which is fixated on quantification. Limited and Restricted Analyses: Symbolism, Spirituality and Social consciousness marginalized: Materialist Doctrine is severely restricted and limited in the analyses that can be performed.”

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.”[56] 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.[57] (Bargh)

 “It is no coincidence that ours is a time afflicted by a widespread sense of attentional crisis, at least in the West – one captured by the phrase ”homo distractus,” a species of ever shorter attention span known for compulsively checking his devices.”[58]

Tim Wu, The Attention Merchants: The Epic Scramble to Get Inside Our Heads (Sagan made a similar observation about the ultra-short messages in modern social media)[59]

Preamble: The Materialist quantification attentional fixation

1. W R. Miller, C E. Thoresen: “A philosophical basis for this perspective is materialism, the belief that there is nothing to study because spirituality is intangible and beyond the senses.”[60] My peer reviewed 2018 critique, endorsed by 4 psychologists (i.e Dr H Koenig) refutes that materialist maxim – identifying it correctly as the Definist Fallacy (loaded terms). Explanation: If you take the concept of “death” – which is “intangible and beyond the senses” then “Death must be a figment of your imagination”
2. Allport’s Fallacy (soc psych 1927) “There is no psychology of groups”[61] = a disconnected abstraction: disconnected and “patriotism” is an obvious refutation not to mention rock concerts, protests, etc. 

“Concepts create idols; only wonder comprehends anything. People kill one another over idols. Wonder makes us fall to our knees!”[62] St Gregory of Nyssa

It is readily apparent that spirituality is entangled in abstractions: powers, magic, supernatural-unreal, crystal ball, etc. As Jean MacPhail, scholar and author observes my spiritual experiences are unique in part because they are correlated to external political events, in part because they are consistent – almost all being perceptions of threats to the group like 9/11, and because many are documented (by emails). After 40 years I can tell you unequivocally that spiritual experiences are NOT about powers, magic or the supernatural. Oversimplified I agree with Edgar Cayce and Viktor Frankl that “purpose” and guidance are pivotal.  Plus, my guiding lights are “spirit and truth” (John 4:23-24)

Dr Stephen Farra: “Good short paper: A lack of belief in “free will” routinely leads to a sense of meaninglessness. despair, and unethical personal behavior. Our paradigms are our way of addressing Reality, but they are Not Reality. As C Peck, Jr. suggests, we are getting lost in our own abstractions!”

Fundamentals McGilChrist, M Sherif, Kant state real world context is vital People are the only source for real world context-evidence for spiritual-religious beliefs.[63] 

• K Gergen: “Proper knowledge maps or mirrors the actualities of the real world!!”[64] –
• “To understand something, whether we are aware of it or not, depends on choosing a model!”[65]  I McGilChrist
• In religious and spiritual beliefs – people are the only possible scientific source of real-world context.

Commentary: Selective Attention: Attention, Intention, Motivation & Drive

Attention-Intention-Motivation and Meaning are intricately connected

“Shift your attention, and your emotion shifts. Shift your emotion, and your attention shifts.”  Frederick Dodson, Parallel Universes of Self

Meaning seeking:

“The view of man as a symbolizing, conceptualizing, meaning-seeking animal, which has become increasingly popular both in the social sciences and in philosophy over the past several years, opens up a whole new approach not only to the analysis of religion as such, but to the understanding of the relations between religion and values. The drive to make sense out of experience, to give it form and order, is evidently as real and pressing as the more familiar biological needs. And, this being so, it seems unnecessary to continue to interpret symbolic activities — religion, art, ideology – as nothing but thinly disguised expressions of something other than what they seem to be: attempts to provide orientation to an organism which cannot live in a world it is unable to understand.”[66]  (Geertz p.140)

Attention, Intention, Motivation & Drive

William James in the chapter Perception of Reality in his iconic treatise Principles of Psychology “makes the still startling assertion that “Will and Belief…are two names for one and the same phenomenon.”[67] Even more fundamental and challenging is the formula he put in the note, saying “belief and attention are the same fact.”[68]  (P. 46 Heart of William James) That is very similar to Viktor Frankl’s “Will to meaning – where motivation, drive and meaning are intimately intertwined.[69] The contemporary psychologist, Eric Klinger, whose expertise is in personality psychology and motivation theory, focuses on the influences of motivation and emotion on cognition. Eric Klinger states that a “primary function of several emotions is to direct attention to concern-related stimuli.”[70]  (p.42) Carl Jung and William James said pretty much the same thing – that emotions are what prioritize and make things important and significant for human consciousness the same thing.[71]

John Bargh, a researcher and psychologist of the unconscious, observes, “When I was about twelve years old, we had a big family reunion and I decided to bring a tape recorder so we’d have a recording of our grandparents and uncles and aunts and cousins for posterity. I come from a large extended family so it was a really noisy room. During the gathering, our grandma sat on the couch and told some great stories in the middle of all other conversations. We listened and enjoyed all of them, and a few days after the reunion, we went back to listen to it again. What a disappointment! Just noise, noise, noise, a million people talking at once and no way to pick out her voice from the other people talking, even though we heard her so clearly at the time. We quickly figured out that we hadn’t noticed the background noise because we had been so captivated by our grandmother’s stories. We’d filtered out what everyone else was saying. The actual, physical sounds in that room at the time, without the mind’s[72] (p. 111 Before you know it)

Neuroscience and Attention: Unconscious Research: Natural contextual tuning of one’s behavior to the present environment

John Bargh, unconscious researcher, in many different ways explains that human consciousness and particularly the unconscious is intimately interconnected with the environment in myriad ways.  Bargh observes “Further supporting this notion of natural contextual tuning of one’s behavior to the present environment, cognitive research indicates that action-related objects activate multiple action plans in parallel and that action production is driven by some form of selective disinhibition. For example, findings suggest that ambient stimuli (e.g., hammers) automatically set us to physically interact with the world (e.g., perform a power grip, Tucker & Ellis, 2001).”[73]

Neuroscience & Selectivity

“It is argued that selectivity in processing has emerged through evolution as a design feature of a complex multi-channel sensorimotor system, which generates selective phenomena of “attention” as one of many by-products.   The present paper reaffirms and expands this position by placing particular and new emphasis on the interconnected and integrative nature of the human sensorimotor information processing systems. This emphasis on integrated sensoricognitive-motor processes takes inspiration from the synthetic approach to understanding “cognition” (Hommel & Colzato, 2015) and a proposed phylogenetic refinement of the scientific approach to understanding behavior (Cisek, 2019 [this issue]). (p. 2288)[74]

As an alternative to the analytic approach, we provide a brief review of the phylogenetic evolution of the human brain (for an expanded account, see Cisek, 2019 [this issue]) and show how selective attention emerged as just one necessary consequence of the challenges facing animals behaving in the natural world. (p.2289)[75]

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.”[76] interact with another stimulus is indeed accomplished, quite literally, within the approach circuit of the rostral tectum. And while these simple circuits for governing interactive behavior may seem far removed from the higher cognition of humans, they are indeed the precursors to the mechanisms that control what has been called “selective attention.” The tectum is homologous to the human superior colliculus, which, as discussed earlier, is strongly implicated in both orienting gaze through eye and head movements and in controlling covert attention when gaze is stationary (Basso & May, 2017).”[77]

Commentary and Reflections

New Approach: Selectivity evolved as a crucial design feature enabling efficient goal-directed action, emerging as organisms developed more complex action repertoires. The interconnection between attention, intention, motivation, and belief has been recognized since William James’s observations and is supported by modern neuroscience. In hunter-gatherer societies, spiritual beliefs in animal spirits served a vital psychological function by directing attention and energy toward survival-critical activities[78]. Roy Baumeister’s comprehensive theory highlighted how various drives and desires both complement and compete for attention, with spiritual beliefs helping to focus attention on hunting and gathering while engaging imagination, empathy, and social relation skills[79].

“We thus conclude that selectivity emerged through evolution as a design feature to enable efficient goal-directed action. Such selectivity became necessary as the action repertoire of the given line of organisms that led to humans increased. This means that selectivity is an emerging property arising from a myriad underlying processes, and the simple fact that humans (and other species showing selective attention) evolved the way they did, with selective attention being one of many byproducts, next to “selective intention” and “selective decision making.” Here, we have primarily emphasized selection mechanisms in the superior colliculus and parietal cortex, but similar arguments can be made for other selection mechanisms in other brain regions. P. 2298. To produce selective behavior, multiple, inter-related processes integrate numerous sources of information (p. 2298)”[80]

So, it would seem an inescapable conclusion, then, that from a purely psychological perspective, then, that a function of the spiritual beliefs in animal spirits – for example – would be to “direct attention”[81] as Eric Klinger argues – especially in context that William James observed over one hundred years earlier that “attention” – intention – motivation and belief are intricately interconnected. Modern neuroscience confirms that and highlights the interconnections between attention – intention – motivation[82].

So, in that context, a major psychological process – or reason – for the spiritual beliefs in animal spirits is to assure energy and attention is directed and focused on an activity which is vital to the sustenance and survival of the species as hunter-gatherers. In the case of hunter gatherer beliefs in animal spirits were a prerequisite of survival. Roy Baumeister designed and innovative ‘comprehensive’ theory that included various desires, drives and needs. Baumeister emphasized that the diverse drives and desires complemented one another at times – but also were competing (for attention at times as well. In that context, then the “spiritual drive” – beliefs in animal spirits – focused “attention” on hunting gathering, recruited other process such as imagination, empathy and social relations skills into play in the service of hunting gathering.[83]

Mannheim: Theory, Historical Synergy, and Selective Attention-Orientation

Karl Mannheim (1893 – 1947), a founding sociologist is perhaps best known for his book Ideology and Utopia, as well as for articulating the Mannheim’s Paradox. Mannheim argued that the social sciences and spiritual-religious beliefs were generated or produced – to a large extent – from society’s political economic reality and those belief systems or ideologies were value-laden primarily due to the social-political norms and beliefs inherent in the underlying economic-political reality. 

“Mannheim holds that historical and political thought is determined by the socio-historical location of the thinker and the political aspirations and material ambitions of the group or groups to which he belongs. Such thought is inherently value-laden, one-sided, distorted, and therefore false. In short, all systems of historical-social-political thought are ideologies”. (p.143 Truth and Ideology: Reflections on Mannheim’s Paradox by Willard A. Mullins, History and Theory, Vol. 18, No. 2 (May, 1979),[84] pp. 141-154)

Mannheim argues that that the political-economic realities have a profound effect on philosophical, artistic, humanitarian expressions and theories. The Mannheim Paradox states that the ideological views of the political scientist or sociologist will distort and skew the views and understandings of other ideologies to the point that objective analysis would be impossible. As William James observed that in order to “pay attention” to something one necessarily must ignore and exclude a lot of information and data. Modern neuroscience supports William James theory – and so provides a foundation for Mannheim’s Paradox[85]. John Bargh also confirms the ability of the attention processes to exclude informaiton – and noise[86]. 

“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!”[87] (Christina Maimone)

Mannheim, Historical Synergy, and Bargh’s “natural contextual tuning to the present environment”[88] 

Common sense would seem to indicate pretty clearly that peoples’ worldviews and orientations would tend necessarily to adopt and adjust to the economic-political reality of the world they live in – which is what Mannheim said nearly 100 years ago. Furthermore, John Bargh, unconscious researcher, in many different ways explains that human consciousness and particularly the unconscious is intimately interconnected with the environment in myriad ways.  Bargh observes “Further supporting this notion of natural contextual tuning of one’s behavior to the present environment,”[89]

Mullins, Willard A. “Truth and ideology: Reflections on Mannheim’s paradox.” History and Theory 18, no. 2 (1979): 141-154. p.143[90]

Materialist Quantification is Not objective and terribly value laden which produces severely restricted and limited analyses

It is ironic that materialists argue they are scientifically objective because Academic materialism is the most “tunnel vision” and distorted view of science in human history.  As Claudia Nielsen pointed out, the psychiatrist McGilChrist observes that “The scope of inquiry and understanding of the Materialist Doctrine with its rigid adherence to the actually arbitrary principle of quantification and over-emphasis on physiological characteristics is severely restricted and limited in the analyses that can be performed.” Half of human conscious is not quantifiable: hope, art, dreams, music, poetry, true love, awe-wonder, freedom, ideals, justice, – not to mention death. I would briefly question that how a methodology – described by McGilChrist as a “rigid adherence to quantification”[91] – which is appropriate to physics or chemistry got applied to human consciousness is mindboggling.

Historical Synergy between economic-political structure and social-religious belief systems

1. The Sumerians created a palace/temple -economy with a centralized over-ruling organization which controlled crop production and distribution of some goods.[92] 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”[93]

3. Totemic Societies: Native Americans, Philippine Indigenous tribes, and Australian Aborigines – Hunter-Gatherer Worldviews in Terms of a Harmonious-Cooperative Embracing Nature[94] 

4. Ancient Greek Religion and the Hierarchy of gods as a patriarchal family constantly bickering and fighting is a “realistic” reflection of the political reality from ancient Greek Mycenaean times [95]

5. Extreme Individualism – Modern Academic Materialism: As David Hay, Christian theologian, emphasizes the economic-political reality of the enlightenment – Locke’s social contract and Hobbes radical rational individualism created the “scientific” argument (which has no basis) that consciousness is confined to the firing of neurons and “There is no psychology of groups” That is a good example of a political-economic reality shaping social sciences.[96]

Selective Attention and Orientation: Mesolithic vs Neolithic

Attention may sound dull, but it is an essential aspect of consciousness. In fact, it governs what it is that we turn out to be conscious of, and therefore plays a part in the coming into being of whatever exists for us. Iain McGilchrist

Reflections and Conclusions: The Neuroscience Map-Model of Morals

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.”[97]  Brain Architecture of human morality, Funk and Gazzanigna Current opinion in Neurobiology 2009 19:678-681)

The Map-Model of Religious Beliefs would likely be twice as complex – in that morals from a certain perspective is a subset of religion. “Selective Attention” is a pivotal piece of the puzzle when it comes to understanding spiritual and religious beliefs. 

Perspective: Heschel on religion – p.144 “What we need is immediacy. The ultimate human need is the need for a meaning of existence. This will not be found through introducing a set of symbols.[98]

To repeat: harsh and bitter are the problems which religion comes to solve: ignorance, evil, malice, power, agony and despair. These problems cannot be solved through generalities, through philosophical symbols. Our problem is: Do we believe what we confess? Do we mean what we say?

We do not suffer symbolically; we suffer literally, truly, deeply; symbolic remedies are quackery. The will of God is either real or delusion. This is our problem: We have eyes to see but see not; we have ears to hear but hear not (Ezekiel 12:2). There is God, and we do not understand Him; there is His word and we ignore it.”

I should add that just prior to this insight Heschel did stress the difference between symbolic knowledge and “immediate understanding which enables us to acquire insights which are not derived from symbols but from an intimate engagement with what is real.” (p.141-2)[99]

Addendum – perspective on social consciousness

Point of information: “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 I would add from my research that precognition of terrorist events prior to this are nonexistent. That, to my knowledge has never happened before in human history and signifies a change in human consciousness for one reason or another.

---

[1] Geisler, Michael E., ed. National symbols, fractured identities: Contesting the national narrative. UPNE, 2005.

[2] Einstein, Albert. The world as I see it. Open Road Media, 2011.

[3] Josephson, Brain, Religion in Genes (Nature, Vol 362, April 15, 1993)

[4] Peck, Charles, Researcher Bias & Materialist Methods: Kant, Sherif, and McGilChrist state real-world context is necessary for valid theories. Materialist Maxim that spirituality is “intangible and beyond the senses” (Miller & Thorensen) is wrong on several levels

[5] DiSalvo, David. 2013. “Your Brain Sees Even When You Don’t.” Forbes, June 23, 2013.

[6] Daniel J Plebanek, Vladimir M Sloutsky Selective attention, filtering, and the development of working memory

[7] McGilchrist, Iain. The master and his emissary: The divided brain and the making of the western world. Yale University Press, 2019.

[8] Hommel, Bernhard, Craig S. Chapman, Paul Cisek, Heather F. Neyedli, Joo-Hyun Song, and Timothy N. Welsh. “No one knows what attention is.” Attention, Perception, & Psychophysics 81 (2019): 2288-2303. 

[9] Kumaar, Sidhharrth S. 2022. “Chronology of Calendar: Human Evolution Journey.” International Journal of History 4 (1): 17–22.

[10] Gaffney, Vicent. “Mesolithic timelords: a monumental hunter-gatherer” calendar” at Warren Field, Scotland.” Current archaeology 283 (2013): 12-19.

[11] The moon has power over animals Consider how critters move, grow and even sing differently when the night’s light peaks By Erin Wayman November 7, 2019 at 7:41 am Science News)

[12] Ruggles, Clive, B. Cunliffe, and C. Renfrew. “Astronomy and Stonehenge.” In Proceedings-British Academy, vol. 92, pp. 203-230. OXFORD UNIVERSITY PRESS INC., 1997.

[13] “Professor Michael J. O’Kelly Excavated and Restored Newgrange.” n.d.

[14]   Ziadeh, Nicola Abdo, Lin, Chao, Proskouriakoff, Tatiana, Wiesenberg, et al. 1998. “Calendar | Chronology, History, & Types.” Encyclopedia Britannica. July 20, 1998.

[15] Chamberlain, Von Del. When stars came down to earth: Cosmology of the Skidi Pawnee Indians of North America. No. 26. Ballena Press; Center for Archaeoastronomy, University of Maryland, 1982.

[16] Betz, Eric. “Nabta Playa: The World’s First Astronomical Site Was Built in Africa and Is Older than Stonehenge.” Astronomy. com (Astronomy. com, June 20, 2020).

[17] Betz, Eric. “Nabta Playa: The World’s First Astronomical Site Was Built in Africa and Is Older than Stonehenge.” Astronomy. com (Astronomy. com, June 20, 2020).

[18] Betz, Eric. “Nabta Playa: The World’s First Astronomical Site Was Built in Africa and Is Older than Stonehenge.” Astronomy. com (Astronomy. com, June 20, 2020.

[19] Mullins, Willard A. “Truth and ideology: Reflections on Mannheim’s paradox.” History and Theory 18, no. 2 (1979): 141-154.

[20] Mannheim, Karl. Ideology and utopia. Routledge, 2013.

[21] Gergen, Kenneth J. “The social constructionist movement in modern psychology.” (1992).

[22] Farra, Stephen. n.d. “ACCOUNTABILITY PSYCHOLOGY:  a Biblically Consistent, Scientifically Credible Approach to Understanding &Amp; Helping Human Beings.”

[23] S, Suresh Kumar. 2023. “Quantum Chaos and Gravity.” SSRN Electronic Journal, January.

[24] S, Suresh Kumar. 2023. “Quantum Chaos and Gravity.” SSRN Electronic Journal, January.

[25] “Heart of Hinduism – Resources.” n.d.

[26]   Kumaar, Sidhharrth S. “Chronology of calendar: Human evolution journey.” International Journal of History 4, no. 1 (2022): 17-22.

[27] Hilts, Carly. 2013. “Mesolithic Timelords: A Monumental Hunter-gatherer ‘calendar’ at Warren Field, Scotland – Current Archaeology.” Current Archaeology. September 5, 2013.

[28]   Hilts, Carly. 2013. “Mesolithic Timelords: A Monumental Hunter-gatherer ‘calendar’ at Warren Field, Scotland – Current Archaeology.” Current Archaeology. September 5, 2013.

[29] Ruggles, Clive, B. Cunliffe, and C. Renfrew. “Astronomy and Stonehenge.” In Proceedings-British Academy, vol. 92, pp. 203-230. OXFORD UNIVERSITY PRESS INC., 1997.

[30] Ruggles, Clive, B. Cunliffe, and C. Renfrew. “Astronomy and Stonehenge.” In Proceedings-British Academy, vol. 92, pp. 203-230. OXFORD UNIVERSITY PRESS INC., 1997.

[31]   “Native American Calendars – Crystalinks.” n.d.

[32] “Research Note 09: The Forms of Glyph X of the Lunar Series | ClassicMayan Portal.” n.d.p.406

[33] Teeple, John E. “Maya inscriptions VI: the lunar calendar and its relation to Maya history.” American anthropologist 30, no. 3 (1928): 391-407.

[34] “The Mysterious Sillustani Tombs: The Last Remains of an Ancient Culture Wiped Out by the Inca.” n.d. History Skills.

[35] “Equinox Alignments | EarthDate.” n.d.

[36] Aveni, A. F. 1983. “When Stars Came Down to Earth: Cosmology of the Skidl Pawnee Indians of North America. VON DEL CHAMBERLAIN.” American Ethnologist 10 (3): 610–11.

[37] Lowrey, Jeannette. “Chicago Natural History Museum.” The Scientific Monthly 65, no. 6 (1947): 448-454.

[38] Homer, Richmond Lattimore, and Anthony Quayle. The Iliad. Chicago: University of Chicago Press, 1962.

[39] Pasztor, Emilia, and Curt Roslund. “An interpretation of the Nebra disc.” antiquity 81, no. 312 (2007): 267-278.

[40] Kevinli. 2019. “Kevinli | Real Archaeology.” November 24, 2019.

[41] Paloutzian, Raymond F., and Crystal L. Park, eds. Handbook of the psychology of religion and spirituality. Guilford Publications, 2014, p.67.

[42] Hill, Erica. “Animals as agents: hunting ritual and relational ontologies in prehistoric Alaska and Chukotka.” Cambridge Archaeological Journal 21, no. 3 (2011): 407-426. P12

[43] Żerkowski, Michał. n.d. “Animals as Agents_ Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka (Cambridge Archaeological Journal, Vol. 21, Issue 3) (2011).”

[44] Hay, David. “The spirituality of adults in Britain–recent research.” Scottish Journal of Healthcare Chaplaincy 5, no. 1 (2002): 4-9.

[45] Reyes, Jeremiah. 2015. “LoóbandKapwa: An Introduction to a Filipino Virtue Ethics.” Asian Philosophy 2 – ILETO, REYNALDO C. “Critical Issues in ‘Understanding Philippine Revolutionary Mentality.’” Philippine Studies 30, no. 1 (1982): 92–119.

[46] Hill, Erica. “Animals as agents: hunting ritual and relational ontologies in prehistoric Alaska and Chukotka.” Cambridge Archaeological Journal 21, no. 3 (2011): 407-426.

[47] Hill, Erica. 2011. “Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka.” Cambridge Archaeological Journal 21 (3): 407–26.

[48] Hill, Erica. 2011. “Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka.” Unalaska, January.

[49] Hill, Erica. 2011. “Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka.” Unalaska, January.

[50] Hill E. Animals as Agents: Hunting Ritual and Relational Ontologies in Prehistoric Alaska and Chukotka. Cambridge Archaeological Journal. 2011;21(3):407-426. doi:10.1017/S0959774311000448

[51] Hill, Erica. “Animals as agents: hunting ritual and relational ontologies in prehistoric Alaska and Chukotka.” Cambridge Archaeological Journal 21, no. 3 (2011): 407-426.

[52] Baumeister, Roy F. Meanings of life. Guilford press, 1991.

[53] Sherif, Muzafer. “Crisis in social psychology: Some remarks towards breaking through the crisis.” Personality and Social Psychology Bulletin 3, no. 3 (1977): 368-382.

[54] Deaux, Kay, and Mark Snyder, eds. The Oxford handbook of personality and social psychology. Oxford University Press, 2012.p.794

[55] McGilchrist, Iain. The matter with things: Our brains, our delusions, and the unmaking of the world. Perspectiva Press, 2021.

[56] McGilchrist, Iain. The master and his emissary: The divided brain and the making of the western world. Yale University Press, 2019.

[57] Bargh, John A. “The automaticity of everyday life.” In The automaticity of everyday life, pp. 1-62. Psychology Press, 2014.

[58] Wu, Tim. The attention merchants: The epic scramble to get inside our heads. Vintage, 2017

[59] Wu, Tim. The attention merchants: The epic scramble to get inside our heads. Vintage, 2017.

[60]  Miller, William R., and Carl E. Thoresen. “Spirituality, religion, and health: An emerging research field.” American psychologist 58, no. 1 (2003): 24.

[61]   Allport, Floyd H. “The group fallacy in relation to social science.” American Journal of Sociology 29, no. 6 (1924): 688-706.

[62] “Gregory of Nyssa Quotes (Author of the Life of Moses).” n.d.        

[63] McGilchrist, Iain. The master and his emissary: The divided brain and the making of the western world. Yale University Press, 2019

[64] Gergen, Kenneth J. Realities and relationships: Soundings in social construction. Harvard university press, 2009.

[65]   McGilchrist, Iain. The master and his emissary: The divided brain and the making of the western world. Yale University Press, 2019.

[66] Geertz, Clifford. “Religion as a cultural system.” In Anthropological approaches to the study of religion, pp. 1-46. Routledge, 2013. P. 140

[67]   James, William. “The perception of reality.” (1890).

[68]   James, William. The Heart of William James. Harvard University Press, 2010. P.46

[69]   Frankl, Viktor E. Man’s search for meaning. Simon and Schuster, 1985.

[70]   Klinger, E. Meaning and void: Inner experience and the incentives in people’s lives. University of Minnesota Press, 1977.p.42

[71]   Dadaian, Anna. 2023. “Jung and James.” European Journal of Pragmatism and American Philosophy XV (2).

[72]   Bargh, John. Before you know it: The unconscious reasons we do what we do. Simon and Schuster, 2017.

[73]   Bargh, John. Before you know it: The unconscious reasons we do what we do. Simon and Schuster, 2017.

[74]   Hommel, Bernhard, Craig S. Chapman, Paul Cisek, Heather F. Neyedli, Joo-Hyun Song, and Timothy N. Welsh. “No one knows what attention is.” Attention, Perception, & Psychophysics 81 (2019): 2288-2303.p.2288

[75]   Hommel, Bernhard, Craig S. Chapman, Paul Cisek, Heather F. Neyedli, Joo-Hyun Song, and Timothy N. Welsh. “No one knows what attention is.” Attention, Perception, & Psychophysics 81 (2019): 2288-2303.p.2289

[76]   James, William. “The principles of.” Psychology 2 (1890): 94.

[77]   Basso, Michele A., and Paul J. May. “Circuits for action and cognition: a view from the superior colliculus.” Annual review of vision science 3, no. 1 (2017): 197-226.

[78] Hill, Erica. “Animals as agents: hunting ritual and relational ontologies in prehistoric Alaska and Chukotka.” Cambridge Archaeological Journal 21, no. 3 (2011): 407-426.

[79] Baumeister, Roy F. Meanings of life. Guilford press, 1991.

[80]   Basso, Michele A., and Paul J. May. “Circuits for action and cognition: a view from the superior colliculus.” Annual review of vision science 3, no. 1 (2017): 197-226.p.2298

[81]     Basso, Michele A., and Paul J. May. “Circuits for action and cognition: a view from the superior colliculus.” Annual review of vision science 3, no. 1 (2017): 197-226

[82] Klinger, Eric. “Effects of motivation and emotion on thought flow and cognition: Assessment and findings.” In Personality research, methods, and theory, pp. 257-270. Psychology Press, 2014.

[83] Baumeister, Roy F. Meanings of life. Guilford press, 1991.

[84]   Mullins, Willard A. “Truth and ideology: Reflections on Mannheim’s paradox.” History and Theory 18, no. 2 (1979): 141-154.p.143

[85] Williams, James. “Varieties of religious experience.” New York: The New American Library (1902).p.47

[86] Bargh, John. Before you know it: The unconscious reasons we do what we do. Simon and Schuster, 2017

[87]   Mannheim, Karl. Ideology and utopia. Routledge, 2013.

[88]   Peck, Charles E., Jr. 2024. “Historical Synergies: Mannheim’s Paradox, Gasset, Nietzsche, Voltaire Sumer Temple Economy, Hunter Gatherers, Greek Patriarchal Gods, & David Hay- Extreme Individualism- Hobbes & Political Concept of Rational (Independent) Individualism.” Independent scholar, October.

[89]   Bargh, John. Before you know it: The unconscious reasons we do what we do. Simon and Schuster, 2017

[90]   Mullins, Willard A. “Truth and ideology: Reflections on Mannheim’s paradox.” History and Theory 18, no. 2 (1979): 141-154.

[91]   McGilchrist, Iain. The master and his emissary: The divided brain and the making of the western world. Yale University Press, 2019.

[92]   Temple Economy – (Origins of Civilization) – Vocab, Definition, Explanations | Fiveable. (n.d.).

[93]   Hill, Erica. “Animals as agents: hunting ritual and relational ontologies in prehistoric Alaska and Chukotka.” Cambridge Archaeological Journal 21, no. 3 (2011): 407-426.

[94]   At Hope, Damien. n.d. “Hunter-Gatherer/Indigenous Peoples Religiosity, Beliefs, and Practices | Damien Marie AtHope.”

[95]   Hemingway, Seán, and Colette Hemingway. 1AD. “Greek Gods and Religious Practices.” The Met’s Heilbrunn Timeline of Art History. January 1, 1AD.

[96]   Peck Jr, Charles. “Historical Synergies: Mannheim’s Paradox, Gasset, Nietzsche, Voltaire Sumer Temple Economy, Hunter Gatherers, Greek Patriarchal Gods, & David Hay-Extreme Individualism-Hobbes & Political Concept of Rational (Independent) Individualism.” (2024).

[97]   Funk, Chadd M., and Michael S. Gazzaniga. “The functional brain architecture of human morality.” Current opinion in neurobiology 19, no. 6 (2009): 678-681

[98]   Heschel, Abraham Joshua. God in search of man: A philosophy of Judaism. Farrar, Straus and Giroux, 1976.

[99]   Heschel, Abraham Joshua. God in search of man: A philosophy of Judaism. Farrar, Straus and Giroux, 1976.p.141-2