Believe in telepathy or clairvoyance

Clairvoyance, telepathy, precognition in new religious movements and from the perspective of new psychoanalytic research

content

1 Introduction

2. main part
2.1 Clairvoyance, telepathy, precognition in new religious movements
2.1.1 Definition of the terms clairvoyance, telepathy, precognition, clairvoyance:
telepathy
precognition
2.1.2 What is meant by New Religious Movements?
2.1.2.1 What are the triggers for the new religious movements?
2.1.2.2 New Age
2.1.2.3 Esotericism
2.1.2.4 Spirituality
2.1.2.5 What is the significance of the phenomena clairvoyance, telepathy and precognition in New Age and esotericism?
2.1.2.6 Occultism and Parapsychology
Esoteric occultism
Empirical occultism
2.1.2.7 Do esoteric occultism pose any dangers?
2.2 Clairvoyance, Telepathy, Precognition from the Perspective of New Psychoanalytic Research
2.2.1 The interpretation of clairvoyant utterances
2.2.1.1 Clairvoyance during psychotherapy
2.2.1.2 History of the interrelationships between clairvoyance and psychopathology
2.2.2 Drafting a theory of the phenomenon of clairvoyance
2.2.2.1 Mental automatisms and sensation of an external impulse
Visual impressions
Auditory impressions
Coenesthesia
Automatic action
2.2.2.2 “Skopeme”, significant images
2.2.2.3 The "Skopeme" and the affect
2.2.2.4 Origin of Thoughts, the Unconscious and the "Scopeme"
2.2.2.4.1 Micromimicry
2.2.2.4.2 The polysensory activity as a pre-form of thinking
2.2.2.4.3 The non-verbal bond between mother and child
2.2.2.5 Precognition
2.2.2.5.1 The predictable
2.2.2.5.2 Precognition and temporality
The reversal of cause and effect
Compulsory performance
Premonition dreams
2.2.3 The life path of the clairvoyant
2.2.3.1 Social and cultural determinants
2.2.3.1.1 The passing on of a talent
2.2.3.1.2 The appointment of the soothsayer by the company
2.2.3.2 Psychological determinants
2.2.3.2.1 Psychological roots of clairvoyance skills
2.2.3.2.2 The profession of clairvoyant
2.2.3.2.3 Love, death and telepathy
2.2.3.3 Clairvoyance: Techniques, rites and aids
2.2.3.3.1 The techniques
2.2.3.3.2 The tools
2.2.3.4 Consulting fortune tellers: between fascination and therapy
2.2.3.4.1 The need for divination
2.2.3.4.2 Can fortune telling be therapeutic?

3. Summary and conclusion

4. Bibliography

1 Introduction

The present work examines the phenomena clairvoyance, telepathy and precognition. They are assigned to the extrasensory or paranormal. In occultism, as a secret science, they have an ideological-religious value. This assumes that they are processes that can be observed in natural and psychological life, but whose causes are hidden. In parapsychology, which sees itself as a science, the phenomena mentioned are critically examined with scientific methods in order to classify them as possible according to the currently valid paradigms of psyche and nature.

Clairvoyance, telepathy and precognition have been accompanying humans as phenomena since the beginning of their existence and are therefore quite obviously part of their being human.

They arose out of the desire to lift the veil of the hidden, for example to get in touch with otherworldly, to be able to influence the world outside of our normal possibilities of experience and the need for insight and control over the course of the respective personal fate. In times of upheaval, the phenomena mentioned received increased attention. This can be seen as the reason that this trend can also be observed again in the present, and it can be assumed that this is also directly related to the emergence of new religious movements in the present.

Therefore an investigation of these movements is necessary for the investigation of the causes of these phenomena, combined with the question of the importance of clairvoyance, telepathy and precognition there.

In the first part the terms clairvoyance, telepathy and precognition are defined. Then the terms New Age and Esotericism from the field of new religious movements are examined and the term spirituality is explained from this context. In connection with the question of the importance of the phenomena mentioned in New Age and esotericism, a comparison of esoteric occultism and empirical occultism as a forerunner of parapsychology follows.

At the end of the first part of this thesis, which examines the above-mentioned phenomena from a religious-scientific point of view, the question of a potential danger from esoteric occultism and its practices is raised.

The new psychoanalytic research, for its part, has developed an explanatory model for the above-mentioned phenomena. It is presented in the second part of this thesis and follows the study of Elisabeth Laborde-Nottale, The second facewho sets out her theory in it. Here, too, the aspect of a potential hazard from occult practices is discussed.

The aim of this work is to present two different approaches to the topic. It will be shown that there are certain points of contact despite the differently interpreted causes. Finally, it becomes clear that the riddle of the phenomena described cannot (yet) be finally solved. Whereby the emphasis is on (still).

2. main part

Clairvoyance, telepathy and precognition are phenomena whose occurrence cannot be doubted, but for whose occurrence there are different explanations from the various disciplines.

What is to be examined here are, on the one hand, interpretations that result from the new religious movements and, on the other hand, an explanatory model of the new psychoanalytic research, which deals primarily with the socialization of people in whom clairvoyance, telepathy and precognition occur is observed. Parapsychological research is used as far as this is necessary to define the terms.

2.1 Clairvoyance, telepathy, precognition in new religious movements

2.1.1 Definition of the terms clairvoyance, telepathy, precognition, clairvoyance:

Clairvoyance is understood as the ability to perceive states or processes of physical or psychological content independently of space and time without the aid of the normal sense organs. Miers describes the phenomenon as the extraordinary ability of a person to perceive things in the outside world independently of the consciousness of another person. This does not mean comprehensive knowledge, but a partial knowledge comparable to seeing, which can always be only partial.[1] This statement is made by Kakuska expanded by describing their bandwidth, which ranges from vision to abstract clear knowledge. He sees this ability to perceive as an innate ability in most people, which can, however, also be trained. He cites the crystal ball and the mirror as the best-known aids.[2]

telepathy

Telepathy (Greek for remote sensing, remote feeling, French suggestion mental) means in metaphysics the transfer of ideas or ideas to another person without using the normal sensory paths. To Miers it is about processes or facts that are spatially or temporally spaced apart. Often equated with mind reading or a second face, they are not limited to these alone . Miers According to this, a certain meditation is not to be seen as the main requirement for telepathy, but the study of the theoretical side as knowledge of the decisive factors and functions that determine the occurrence of telepathy.[3] This process is carried out by Kakuska reinforced by speaking of telepathy as tapping into a person's consciousness, meaning the knowledge, thoughts and feelings of someone who is not there. In his opinion, telepathy occurs frequently in people who are close to one another and who are also normally physiologically in tune with one another. Analogous to radio technology, sender and receiver are spoken of in telepathic communication. Kakuska but also makes the assumption that it could be a kind of psychological radar. Recently one also thinks of the hologram as an explanation.[4] He writes that a special type of photograph is called a hologram, which is also known from ID cards and credit cards.[5]

He further explains that all paranormal occurrences have one thing in common, the creation of a connection between things which, according to our empirical experience, have no connection. According to our ideas, they are impossible and thus become anomalies or miracles. The whole universe is organized holographically. We build our spatial and temporal realities from an unimaginably complex pattern. However, the development of other realities, other levels or universes is to be assumed. The one possible reading of the hologram will change with a change in our state of consciousness. The overall hologram contains information that is normally not available. The implications of this holographic model are from the physicist David Bohm and the psychologist Karl Pribram been formulated. Scientists are seriously debating this, and the esoteric community has adopted this theory. In short, this theory takes the view that everything is related to everything.[6]

precognition

In parapsychology, precognition (Latin for prior knowledge) is used to describe clairvoyance with regard to future processes and is seen in connection with vision and prophecy. If Miers speaks of foreknowledge and vision of the future,[7] stressed Kakuska with the same basic statement, the aspect of the paranormal in this process. Dreams also have precognitive elements, recognizable in comparison with events that occurred later. Visions of the future from shamans, seers, fortune tellers, sibyls, prophets and priests are known. Kakuska reports of prophecy "which have been shown to be accurate" claim to fill volumes. Failures are reported much less often in the literature.[8]

Clairvoyance, telepathy, and precognition have gained in importance against the background of the new religious movements, because they are viewed as experiences that enable people to come into contact with the divine in themselves, the cosmos and cosmic life energies.[9]

2.1.2 What is meant by New Religious Movements?

To Squat under this term, renewal movements, new religions or religious currents of various origins, sizes and orientations are summarized, which often have "deep historical roots"[10] to have; Far Eastern oriented groups, charismatic movements that grew out of Christian tradition, "neo-pagan" groups, so-called nativist cults, Osho movement, Unification Church, Scientology etc. caused a sensation by the so-called "youth religions"[11] in Europe and North America in the 1970s. This includes the New Age movement, which has merged into the esoteric movement or is at least attributed to it. Squat According to it, not theology but the religions have achieved an unexpected topicality, this "less in their Christian formations and in the bosom of Christian churches," but in modern culture, advertising, pop music, in adult education centers, wellness studios, sports clubs, the Art, the internet or politics. "New Age and Esotericism are booming."[12] The present work will therefore deal primarily with New Age and Esotericism (as the best-known representatives of the new religious movements) and try to clarify the term spirituality in connection with them.

2.1.2.1 What are the triggers for the new religious movements?

The philosopher Cornelia Klinger speaks in her book Escape, consolation, revolt from the cold skeletal hands of rational order and their opposing worlds. She writes that processes of increasing rationalization, objectification, and mechanization face opposing tendencies.[13] How Max Weber, she speaks of the disenchantment of the world and of the fact that resistance to modernity and anti-modernizing movements and ideologies have been recurring phenomena in the history of the West for the last two or three centuries.[14]

The religious scholar comes to similar conclusions Christoph Bochinger, the one in his book New Age and Modern Religion states that after the clearing of the primeval forest of religion through secularization processes, a secondary forest was created, no longer identical with its predecessor and subject to its own laws. He sees secularization and re-enchantment as synchronous processes. The disparate structure of the religious scene of the present with its re-enchantment phenomena are for him the result of processes of secularization.[15]

Are these re-enchantment phenomena "offers of a meaningful existence" in an "official culture perceived as crisis-ridden"[16] down to earth? It seems that this meaningful existence outside of Christianity, outside of the churches, is evidently more credibly articulated and realized. In the face of this deep knowledge and the associated longing for a holistic existence, “a merely cerebral Christianity must appear boring, meaningless and repulsive,” says Küenzlen.[17] What was pushed back by the Enlightenment is obviously breaking new ground, and this in the form of new religious movements.

The Enlightenment thinkers had religion as a "temporary state of consciousness"[18] considered.

This assumption seems to be refuted by a burgeoning new religiosity. The religious potential shows up in new spaces. The hope of the Enlightenment does not seem to have been fulfilled, because: "The repressed religious is breaking new ground with the New Age."[19]

2.1.2.2 New Age

The term New Age translates as New Age. Intoxication / Turk According to it, it subsumes a multitude of ideas, groups and initiatives. The movement appears for the first time in the USA. The basic assumptions of this movement include that present-day crisis symptoms, e.g. B. armament, ecological crisis, world hunger, overpopulation are not to be seen as a sign of an imminent end, but as the announcement of a turning point called the Age of Aquarius. The present age, the new age replacing the Piscean Age, is supposed to produce a new man, so that the since Descart replace existing dangerous subject-object split with a new wholeness and achieve this through consciousness transformation. It is seen as a process that replaces the old way of thinking.[20]

Bochinger examines the New Age movement in German-speaking countries and speaks of an outsider phenomenon, a new kind of religious scene. In his opinion, this setting is determined by a special way of conveying religious content and its presence in public. He attributes the latter to the laws of the modern information society. The development of the New Age movement in German-speaking countries began after the Second World War and was reinforced by the student movement of the 1970s. It should not only be seen as a continuation of an older movement, but rather stands in a certain tradition of the political and social awakening of 1968.[21] In the meantime, since 1988, New Age content has been assigned to esotericism.[22]

2.1.2.3 Esotericism

Esotericism is "the method in secret doctrines, cults or consecrations to convey to a certain group of initiates certain religious knowledge or cultic experiences that are not at all or not completely accessible to others."[23]Grom writes the following about esotericism, that esoteric (Greek: inward) in Greece the mystery cults were called and that they thereby stood out from the science and religion, which were directed as exoteric (Greek: outward). The western tradition of esotericism is growing Hermes Trismegistus back[24]. Jonas notes that Hermes Trismegistus is translated as Hermes three times the greatest, his religion originated in Hellenistic Egypt and there he was equated with Thoth. Its corpus contains to a large extent a cosmic pantheism.[25]

Grom emphasizes that esoteric ideas have always existed alongside the mainstreams, those of science and religion. Mention should be made of the mystery cults and the gnosis of antiquity, the medieval Cathar movement, Kabbalah, later the Rosicrucians, the alchemists, theosophy and anthroposophy.Theosophy and anthroposophy see themselves as representatives of an upscale esotericism and differentiate themselves from everything that is classified under esotericism as a collective term today. Its representatives have an ideological and spiritual claim and call striving for spirituality and inwardness with esoteric.

What separates the old esoteric movements from today's is the duty of secrecy, the so-called arcane discipline. It was abandoned in favor of a publication. The new esoteric movement is recommended to the ideologically open societies of the western industrialized countries as a way to a higher consciousness. The broad resonance for ideas of esotericism is explained by the discomfort with a scientific-technical civilization and the distancing from the established large churches. These withdrawal movements are accompanied by a search for alternative forms of life. Blaming it is one of how Grom emphasizes, "basic antirational mood."[26] It can therefore be described as anti-enlightenment. Bell notes that in the newer women's movement since the late 1970s a legal and educational direction has been abandoned in favor of a direction in which female identity and culture are in the foreground.[27] This is where the neo-religious movement New Witches may have one of its roots.

[...]



[1] Miers, Horst E .: Lexicon of Secret Knowledge, (1970), p. 189.

[2] Kakuska, Rainer: Der Esoterik-Leitfaden, (1991), p. 86.

[3] Miers, Horst E .: Lexicon of Secret Knowledge, (1970), p. 399.

[4] Kakuska, Rainer: Der Esoterik-Leitfaden, (1991), pp. 189, 190.

[5] http://de.wikipedia.org/wiki/Hologramm, (2.06.07) Definition: “As a hologram (Greek holo s for whole, complete, gramma, For Message, message, sign) is a term used to describe a photographic image - usually produced by means of coherent laser light - which, after elaboration and illumination with similar light, reproduces a real three-dimensional image of the original object. The term was coined in 1947 by the Hungarian researcher Dennis Grábor, who was looking for a way to improve electron microscopes. When viewed, the motifs seem to float freely in space. When moving sideways, it is also possible to look around an object and a completely three-dimensional impression is created when using both eyes

Consideration":

Kakuska, Rainer: Der Esoterik-Leitfaden, (1991), pp. 91-94.

[6] Kakuska: Der Esoterik-Leitfaden, (1991), pp. 91-94.

[7] Miers, Horst E .: Lexicon of Secret Knowledge, (1970), p. 324.

[8] Kakuska, Rainer: Der Esoterik-Leitfaden (1991), p. 152.

[9] Present work, 2.1.2.4, p. 12, as well as 2.1.2.5, p. 13

[10] Hock, Klaus: Introduction to Religious Studies, (2002), p. 184.

[11] Hock, Klaus: Introduction to Religious Studies, (2002), p. 184.

Baer, ​​Harald: Youth religion: "Many of these groups are of Indian origin and almost all of them came to the Federal Republic of Germany via the USA". Examples: "International Society for Kirshna Consciousness", Church of Scientology "by Ron Hubbard, in (Eds. Gasper, Hans, Müller, Joachim, Valentin, Friederike): Lexicon of sects, special groups and world views, (1990), p. 542.

[12] Hock, Hans: Introduction to Religious Studies, (2002), pp. 184, 187.

[13] Klinger, Cornelia: Flucht, Trost, Revolte, (1995), p. 7.

[14] Berger, Peter, Berger, Brigitte, Kellner, Hansfried: The Unease in Modernity, (1975), p. 162, quoted n. Klinger, Cornelia: Flucht, Trost, Revolte, (1995), p. 7.

[15] Bochinger, Christoph: New Age and Modern Religion, (1994), p. 406.

[16] Küenzlen, G .: New Age - a new paradigm? Comments on the fundamental crisis of modernity: MD 49 (2/86), 28-38, p. 37f, quoted n. Maria Widl: Sehnsuchtsreligion, (1994), p. 242.

[17] Küenzelen, G .: New Age - a new paradigm? Comments on the fundamental crisis of modernity: MD 49 (2/86), 28-38, p. 37f, quoted n. Maria Widl: Sehnsuchtsreligion, (1994), p. 243.

[18] Widl, Maria: Sehnsuchtsreligion, (1994), p. 243.

[19] Sudbrack, J. Christians without heart and stomach ?, New Age and the new religiosity: Publ-For 17 (3/88), 7-9, p. 7, quoted n. Maria Widl: Sehnsuchtsreligion, (1994), p. 243.

[20] Rausch, Ulrich, Türk, Eckhard: Geister-Glaube, working aid on questions of occultism (Ed. Bildungswerk der Diözese Mainz), (1991), p. 12.

[21] Bochinger, Christoph: New Age and Modern Religion, (1994), pp. 23, 24, 25.

[22] Bochinger, Christoph: New Age and Modern Religion, (1994), p. 371.

[23] Bertholet, Alfred: Dictionary of Religions, (1985), p. 169.

[24] Grom, Bernhard: Esotericism, in (Eds. Gasper, Hans, Müller, Joachim, Valentin, Friederike): Lexicon of sects, special groups and world views, (1997), p. 255.

[25] Jonas, Hans: Gnosis, (1999), p. 183.

[26] Grom, Bernhard: Esotericism, in (Eds. Gasper, Hans, Müller, Joachim, Valentin, Friederike): Lexicon of sects, special groups and world views, (1997), pp. 254, 255.

[27] Klinger, Cornelia: Flucht, Trost, Revolte, (1995), pp. 90-94.

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