Бесплатный фрагмент - Science confirms — 7

Religion — faith — hypnosis

Any religion is based on faith, and faith is suggestion and auto–suggestion, that is, hypnosis. And hypnosis is translated from Greek as «sleep», that is, the sleep of the brain. And when the brain sleeps, it is guided by the suggestion of «interested persons» or self-suggestion of the person himself.

«But Jesus said to them, Because of your unbelief; for verily I say to you, If you have faith the size of a mustard seed and say to this mountain, „Move from here to there,“ and it will move, and nothing will be impossible for you» (Matthew 17:20)

«But do you want to know, is a person unfounded that faith without works is dead?» (James 2:20).

Faith is suggestion and autosuggestion, that’s when the mountain will move, in fact it will only be an illusion, self-deception, suggestion and autosuggestion. That’s what some cases are for.

Oleg Moroz in the article «All diseases are from the Earth», p. 161, in the book «On behalf of Science», states: «For many millennia, from the very beginning of the human brain, the psyche, faith has been a constant companion of man. Strongly believing in something was almost equivalent to realizing that something. Once a person believed that he was unwell, and he was really overcome by illness. It was worth believing in recovery — and he rose from the bed of illness. The whole point is precisely to believe firmly, truly. At all times there were people who played the role of catalysts, yeast in this matter — sorcerers, magicians, magi, shamans…»

As an example in the article «At the prompting of the gods…", pp. 61—70, in the same book, he, referring to Princeton University Professor Julian Jaynes, examines the heroes of Homer’s Iliad, which have a remarkable property: the gods often make important decisions for them.

The action in the poem begins with the fact that the leader of the Achaeans, King Agamemnon, rejects the request of the «priest of the immaculate» Christ to return to him for a rich ransom his daughter, captured by the Achaeans. In revenge for such audacity, the god Apollo brings down punishments on the Achaeans.

Further quotes from the Iliad:

«… Quickly rushed from the Olympus of the peaks, bursting with anger,

Carrying a bow behind his shoulders and a quiver,

closed from everywhere…

At the very beginning, he attacked the Mesks and

the idle dogs;

After that, the people also comprehended, with deadly

pimples with arrows;

Frequent bonfires of corpses burned incessantly

in the camp.»

The gods suggest to the companion of Agamemnon Achilles (Pelides) the way to salvation:

«For nine days arrows flew at the army of God

;

On the tenth day Pelides called the Achaeans to a

meeting.

The goddess sovereign put something into his thoughts

Hera:

She was tormented by grief when she saw

the Achaeans dying.

««At the assembly,» Achilles offers to find out — through a «priest, or a prophet, or a dream diviner» — what Apollo is angry about. The «Supreme bird-fancier» Kalchas explains to the Achaeans what is the matter.

Agamemnon agrees to give his daughter to Christ, but in return threatens to appropriate another captive, Briseis, who is Achilles’ property, as his «reward» — so that Achilles understands how much he, Agamemnon, is above him in power.

The offended Achilles is tormented in search of a solution — either to immediately kill the offender, or to submit.

Again, the decision comes from the gods: «At the moment when he was stirring his mind and soul with such thoughts

,he drew his Terrible sword from the scabbard, Athena appeared…

«I will tame your stormy anger when you are conquered by the immortal,

The golden-haired Hera descended from the sky; she sent me

down…

End the discord, Peleion, and, satisfying

the angry heart,

With evil words, poison, but do not touch the sword with your hand…»

It cannot be said that the gods always gave wise and saving advice. Without batting an eye, they give insidious, entrapping advice. So, Zeus, in order to take revenge on Agamemnon for Achilles, advises the leader of the Achaeans to turn his troops to Troy, conquer it: according to Zeus, the Achaeans, together with their leader, will be exterminated in this war.

Such episodes — when the gods act like prompters — really permeate the whole poem. On this basis, Professor J. Janes makes an unexpected conclusion: the ancient Greeks did not have consciousness.

«An amazing fact! — he exclaims. — The heroes of the Iliad were actually automatons. They didn’t make decisions, didn’t make plans… Whenever there was a need to make a decision, the gods appeared. As soon as a critical situation arose, someone would hear their voices or see them… Without prompting, the ancient Greeks committed strikingly naive acts. Take, for example, the famous Trojan horse episode. How could you be tempted by a huge horse that was planted by enemies?»

Did the gods really exist at that time? Janes believes that the brain of ancient man was split. Experience was accumulating in the right hemisphere and a hint was maturing on how to act. It was transmitted to the left hemisphere — the executive authority — in the form of auditory hallucinations. The person seemed to hear voices from outside. Naturally, he took them for the voices of the gods. Visual hallucinations were often added to auditory hallucinations. The gods easily appeared to the sons of the Earth.

Does the Iliad really give rise to such conclusions? Of course, there are no fewer cases in the poem when people make independent decisions, without any participation of the gods, than there are cases with dictated advice.

By his own will, and not by someone else’s will, Agamemnon makes the very decision with which it all began — not to return his daughter to Christ:

"...Proudly he sent the priest away and prophesied a terrible word to him:

«Elder, so that I may never see you before the courts!

Here and now you do not hesitate and do not dare to show yourself in the future!

Or neither the scepter nor the crown of Apollo will save you.

I will not give freedom to the Virgin; she will become dilapidated in captivity,

In Argos, in our house, far from you, from the fatherland —

Walking around the weaving mill or sharing a bed with me.

Go away and do not anger me, long live you will return!»

In the same way — without any prompting — Agamemnon decides to take away Briseis from Achilles:

«… He, having called Talfibius and Eurybates before him,

Faithful minions and messengers, the angry one commanded:

«March, faithful messengers, into the canopy

Achilles Pelides;

Taking my hands, present Briseida to me immediately:

If he does not give it back, he will return it — I myself will expel it.:

With strength I will come to him, and the disobedient will be more sorrowful.»

When the troops of the Achaeans and Trojans converge and line up in front of each other, Paris, the abductor of Elena, decides to come forward and challenge a brave warrior of the enemy’s army to single combat. The gods are silent at the same time.

«… Alexander came forward from the Trojans, equal to the celestial,

With a leather parda on the frame, with a bow crooked behind his shoulders

And with a sword at his hip; and in his hands two copper-fingered spears

Proudly hesitating, he summoned all the bravest from the Danai,

Go out against him and fight a fierce battle.»

From the side of the Achaeans, Menelaus, the «legitimate» husband of Elena, comes out, delighted with the opportunity to take revenge on an enemy, also not prompted by anyone from above. Seeing him, Paris cowardly hides behind the backs of his comrades: «But, only Priamid saw him,

Alexander bogovidny,

Between the front flashed, his heart trembled;

Quickly he retreated to a host of friends, avoiding death.

It’s like a traveler seeing a dragon in

the gorges of the mountains,

He spins backwards and trembles with horror

with all his members,

He quickly leaves and his pallor

covers his cheeks, —

So running away, the Trojan

of the proud plunged into the crowd

The image of red Paris, terrified

Atreus’ son.»

Well, these are all ordinary human actions, not set by the gods in any way. If they were set, everything would look different.

In a word, the heroes of the Iliad act both this way and that — and following the voice of the gods, and of their own free will. It would be in vain to try to calculate how often. Even if someone had made such a calculation (hard work), the results would definitely not have said anything. We have no reason to deviate from the usual notion of what the role of the gods is in the Iliad. They are the same participants in events as people. Gods are subject to ordinary human passions — love, hate… Therefore, they endlessly interfere in human life — punish some, protect others, push people against each other… There are quarrels between them every now and then. The Olympian gods are almost tangible inhabitants of the Earth for the Hellenes, only more powerful and beyond the control of death.

Not only do the gods keep their word to people, but people also keep their word to the gods. Well, of course, if advice and orders are flying from Olympus to the low — lying earth, requests and pleas are flying back. Achilles begs Thetis to intercede for him and put in a word to Zeus to punish Agamemnon:

«Mother! when you are strong, stand up for your brave son!

Now ascend to Olympus and pray to the almighty Zeus…»

However, people sometimes tell the gods exactly how to act in order to satisfy their humble human pleas. Actually, none other than Achilles tells Zeus, through the medium of Thetis, how to punish Agamemnon for his, Achilles, disgraced honor — to involve him in a war with the Trojans:

«Remind Zeus of that and pray, hugging his knees,

May he, the father, desire to fight for the Pergamians in battles,

But the Argives, pushing down to the very ships and to the sea,

To strike death, and the Argives will enjoy their king;

This king himself is a powerful, arrogant Atreides, let him know,

How criminal he is, the bravest Achaean is so dishonored.»

And the thunderer Zeus obeyed the advice of a mortal.

So between gods and people in the Iliad, as they would say now, there is an almost equal exchange of information. Achilles also confirms this, saying to Athena, who admonishes him not to enter into an open quarrel with Agamemnon:

«It is necessary, O daughter of Zeus, to observe your commands.

No matter how fiery my anger, but submission will be more useful:

Whoever is subdued by the immortals, the immortals will listen to him.»

In a word, not everything in the Iliad is as it seems to Jaynes. This time there is no reason to make archaeological excavations, to search for «Troy» — to find out what is real hidden behind the advice and hints of the gods.

But still, we are not really talking about gods, but about the structure of the brain.

«The emergence of the bicameral brain was a historical necessity,» says Janes. — When a tribe reached the number of about thirty people, new forms of communication and social control became necessary. I assume that the hallucinations of the bicameral brain were this social control. The individual heard the real command of the leader and carried it out. And when the lord died, his voice became a hallucination. Such a voice could «think» and solve the problems that a person faced.»

Come on, is it serious? Hallucinations instead of consciousness! How could a person survive being held captive by fantastic visions, even if generated by reality? After all, he had to navigate in reality every minute, every second, so as not to die.

Realizing this weakness of his theory, Janes tries to plug the gap. He writes that over time, hallucinations have become inconvenient for human control. He even names the time when this happened — around 1480 BC. Then there was an eruption of volcanoes on the islands of Santorini. A giant wave passed along the shores of the Aegean Sea, causing terrible destruction. Crowds of refugees, fleeing, rushed inland. Under these conditions, hallucinations could no longer support refugees, they needed some more realistic way of orientation. And so the impetus was given to the development of modern consciousness.

But this patch on the theory does not help her much. Were the volcanic eruptions on the Aegean islands the first disasters that people experienced? Catastrophes have happened throughout the entire existence of mankind. That’s what we’re talking about — a person was constantly in danger, not taking it into account threatened with death. Natural and social selection was looking for the most effective, most fruitful tools for behavior management for man. Is it possible to imagine that he slipped him such a useless, flunking tool as hallucinations?!

Is it any wonder that Homer’s gods tell a person how to behave? Is it absolutely necessary to look for some real basis behind the gods? After all, this is the same as seeing space aliens in the heroes of ancient legends and myths. The mythical world of ancient man was inhabited by gods. The gods had to do something. Dictating important decisions to a person is quite a worthy role. Such a role was given by myths to the gods.»

Here we can add that the eruption of Santorini occurred around 1380 and the story about it is available in the biblical book «Exodus»: Tikhomirov A.E., Exodus. https://ridero.ru/books/iskhod_2/

And the gods in the Iliad and in other ancient works are people who only have great capabilities and technologies.

In order to raise the question of the historical background of Christianity, it is necessary to pay attention to the features of the Christian God, sharply distinguishing him from the gods of pagan Hellas. Firstly, in Christianity we see a single God, unlike many Olympian gods. Secondly, the Christian God is the supramundane creator and ruler of the world, unlike the Greek gods, who personify the world forces and are subordinate to the cosmic order. But there are even more serious differences related to the understanding of man and the ratio of the divine human and natural.

The Christian God is a Spirit above the world, freely creating not only nature, but also man. At the same time, a person only partially belongs to nature, he primarily acts as a person, i.e. a super-natural «I» with his freedom, uniqueness, and ability to create. Personality is the image of God in man. In other words, there is something divine in man, but this «something» is not a natural force, but the ability to be a person. In this way, Christian culture reveals and justifies the absolute importance of the human personality, creativity and freedom. However, the way of understanding and practical realization of this spiritual discovery was very different at different stages of the development of Christian culture.

«The belief in almighty God originates in Judaism, the religion of the ancient Jews. This faith expresses the tragic history of the people described in the Old Testament, a collection of books sacred to both Judaism and Christianity. The Old Testament history is full of wanderings and hope, bitterness of Babylonian and Egyptian captivity» (Men A. History of Religion. M., 1993, vol. IV, p.298). And, of course, such a story gave rise to a religion radically different from the Hellenic one. The gods of Hellas expressed the Hellenes’ trust in the established order of the universe, their hope for a decent life in one of the niches of the divine cosmos. But for the ancient Jews, the present cosmos was a world of exile and captivity. The gods, who personified the forces of this cosmos, were subordinated to its fate, which for the Jews was ill-fated. People needed hope, and only God, who himself was the creator of the world and the ruler of cosmic destiny, could give it. This is how the original version of Judaism, the most ancient monotheistic religion, was formed.

«The God of the ancient Jews, the God of the Old Testament, was the prototype of the Christian God. Strictly speaking, for Christianity it is the same God, only his relationship with man changes. Thus, the Old Testament faith is seen as a preparation for the New Testament, i.e. a new union of man with God. And indeed, despite the significant differences in the ideas of the Old and New Testaments, it is the Old Testament sages who for the first time have those spiritual requests that Christianity was able to answer. But first let’s focus on the differences» (Gurevich A. Ya. Categories of medieval culture. M., 1994, p.67).

If the God of the Old Testament is addressed to the whole people as a whole, then the God of the New Testament is addressed to each individual. The Old Testament God pays great attention to the fulfillment of a complex religious law and the rules of everyday life, numerous rituals accompanying each event. The God of the New Testament is addressed primarily to the inner life and inner faith of each person.

«However, already in the Old Testament we see man’s thirst for a genuine encounter with God and the desire to spiritually free himself from subordination to the external side of life. These motives are primarily expressed in the book of Job and the book of Ecclesiastes» (Men A. History of Religion. M., 1993, vol. V, p. 56). This desire for spiritual overcoming of the external side of existence is especially evident at the turn of our era, because the people again fall under the power of foreigners, which this time became the Romans. In the Old Testament history, God fulfilled his promise, gave the people a place for independent life. Now all that remained was to wait for the Savior, who, according to the beliefs of the ancient Jews, was to save the entire people and become the head of the kingdom. But the Savior (in Greek — Christ) did not come, and it only remained to think: or maybe the expected salvation will not be at all national-state, but spiritual in nature? It was with such a sermon that Jesus spoke.

«It is impossible to conclude from doubts about the reliability of individual biographical details that the preacher Jesus never existed as a historical person. In this case, the very emergence of Christianity and the spiritual impulse that (despite all private disagreements) unites and leads the authors of the Gospels (they formed in the late — early 1—2 centuries AD) and unites the first Christian communities becomes a miracle» (Petrov M. K. Socio-cultural foundations of the development of modern science. M., 2005, p.40). After all, this spiritual impulse is too brilliant and powerful to be just the result of a concerted invention.

Subsequent events have shown that the content of the new spirituality (and it was realized not only in the sermon, but also in the very life of Jesus and his closest disciples) has a meaning that goes far beyond the borders of little Judea. At this time, the Roman Empire is being engulfed by a gradually increasing spiritual (semantic) crisis: in the vast expanses of the empire, people feel spiritually lost, they become only cogs of a huge bureaucratic machine, without which it is impossible to manage the empire. Traditional pagan gods expressed a sense of spiritual involvement in the life of the cosmos, the continuation of which was perceived as the life of the ancient city-state (polis). In the 1—2 centuries, the first Christian communities began to appear, which were persecuted, and after the adoption of Christianity as the state religion in the 4th century in Rome, Christianity became a feudal exploiter.

Man was created by God in the «image and likeness of God», i.e. he is a person with freedom and creative ability. The freedom of the individual is connected with the fact that it embodies the supramundane spirit originating from the Divine Spirit. The original sin of Adam and Eve violated the God-likeness of man and alienated him from God, but the image of God remained intact in man. The whole subsequent history is considered by Christianity as the history of the reunion of man with God.

The highest religious goal of Christianity is salvation. The specificity of the Christian understanding of salvation is expressed in the dogmas of the trinity and the Incarnation of God. God eternally has three equivalent persons (personalities:) — the Father, the Son, the Holy Spirit — united by a single divine essence («nature») and having a single will. At the same time, Christian theology demands «not to mix persons and not to separate entities.» The Savior (Christ) is one of the persons of the one God (God the Son). God the Son incarnates into human nature («becomes human») and becomes Jesus of Nazareth in order to atone for original sin and create conditions for the restoration of man’s God-likeness. «God became man so that man could become God,» the Church fathers said (true, man is not called to become God «by nature», but «god by grace»). Salvation requires spiritual efforts from a person, and, above all, faith, but it is impossible to be saved independently, this requires an appeal to Jesus Christ and the effective intervention of the Savior himself. The way of Salvation is the way of becoming like Jesus: spiritual fusion with the person of Christ and (with His help) purification and transformation of one’s (sinful) nature, which leads a person to final deliverance from the power of sin and death. However (due to the consequences of original sin), a person cannot escape bodily death. However, the human soul and his personality (spiritual «I») are immortal.

The path to salvation and eternal life in unity with God for man lies through physical death; this path is paved by the death of the cross and the bodily resurrection of Jesus Christ. Salvation is possible only in the bosom of the Church, which is the «body of Christ»: it unites believers in one mystical body with the «deified», sinless human nature of Christ. Theologians compared the unity of the Church with the unity of loving spouses, merging in love into one flesh, having the same desires and will, but preserving themselves as free individuals. Christ is the head of this one, but many-faced church body, just as the husband is the head of the marriage union (hence the self-designation of the nuns: «brides of Christ»).

Christian morality proceeds from the self-worth of the individual (the individual is the «image of God» in a person) and the indissoluble connection of goodness, truth and freedom. «…You will know the truth, and the truth will make you free,» «Everyone who commits sin is a slave to sin,» Jesus said (John 8:32,34). At the same time, goodness and truth are expressed not in impersonal formal rules, but in the very person of Jesus Christ; hence the fundamental informalizability of Christian morality, which by its very essence is the morality of freedom. Expressing human freedom, the truly Christian faith rests not on fear and external duty, but on love directed to Christ and to each person as the bearer of the image of God.

Good is done by man through the use of free will in the name of personality and love: «Whoever does not love has not known God, because God is love» (1 John 4:8). Another use of free will turns into its self-denial and spiritual degradation of a person. Thus, human freedom contains not only the possibility of good, but also the risk of evil. Evil is a false application of freedom; the truth of freedom is good. Therefore, evil has no independent essence and is reduced only to the negation of good: all supposedly independent definitions of evil turn out to be only definitions of good taken with the opposite sign.

Evil was born as a wrong decision of the free spirit, but through the initial fall it took root in human nature, «infected» it. Hence the specificity of Christian asceticism: it struggles not with human nature itself, but with the sinful principle living in it. In itself, human nature is godlike and worthy of spiritualization and immortality (this is how Christianity differs from Platonism, Gnosticism and Manichaeism). A bodily resurrection awaits man; after the Last Judgment, the righteous are prepared for bodily immortality in new, transformed bodies. Since it is difficult for a person to cope with sinful desires rooted in his nature, he must humble his pride and surrender his will to God; in such a voluntary rejection of self-will, genuine, and not imaginary freedom is found.

In Christianity, moral norms are not addressed to external affairs (as it was in paganism) and not to external manifestations of faith (as in the Old Testament), but to internal motivation, to the «inner man». The highest moral authority is not duty, shame and honor, but conscience. Duty expresses the external relationship between man and God, man and society; shame and honor express the external expediency of nature and society. Conscience is the voice of a free spirit that makes a person independent of nature and society and subordinates her only to her own higher truth. We can say that the Christian God is the highest truth of human conscience, personified and deified as the gracious meaning of all existence: "...The law was given through Moses, grace and truth came through Jesus Christ» (John 1:17); «God is spirit, and those who worship Him must worship in spirit and truth» (John 4:24) (Gurevich A. Ya. Medieval World: Culture of the silent majority. M., 1990. p.55).

The cipher on the bone

Scientists are struggling with the mystery of the oldest cult on Earth