The human spiritual capacity, basis of Religion.
- Distinguish between spiritual tendency and religion.
As a starting point, it is necessary to clarify the distinction between the human spiritual tendency and religion. The first is part of the human essence, while the second is the later creation of the human being, perhaps obeying the spiritual roots that dominate it. Ordinarily the human spiritual tendency is identified with the phenomenon of religion and this is linked to the official religion, thus confusing the spirituality of a person with the type of religion in force. This false identification between spiritual tendency and religion has led many to see negatively the spiritual, as an alienating tendency (relating it to the image that in many cases gives the official religion) or as a child and feminine tendency, confusing this with the propensity to religious practices that ordinarily manifest children and women.
- Foundation of the human spiritual tendency ابطال السحر.
The foundation of the human spiritual tendency is in the constitutive of its being. We all know that the human being comes, by evolution, from the family of anthropopies, that at some point in history, they acquire superior brain layers, which are a manifestation that a higher energy is already part of their being. This superior energy has as a special characteristic that it breaks the cycle of animal instincts and gives the human being the capacity to establish totally new relationships, already subject to the ability to think, analyze, intuit, and love, among others. All this forms in its interior (through history and culture) a symbolic mental scheme, a worldview and an own and unrepeatable conscience that open themselves to history with the ability to see and feel not only the exterior of said history, but until the most intimate of it, including the Higher Energy that animates it, that is, the Divinity. This is what spiritual capacity means, which belongs to the same human essence and should not be confused with prayer or other expressions of religion. a worldview and an own and unrepeatable conscience that open themselves to history with the ability to see and feel not only the exterior of that history, but even the most intimate of it, including the Higher Energy that animates it, that is, the Divinity. This is what spiritual capacity means, which belongs to the same human essence and should not be confused with prayer or other expressions of religion. a worldview and an own and unrepeatable conscience that open themselves to history with the ability to see and feel not only the exterior of that history, but even the most intimate of it, including the Higher Energy that animates it, that is, the Divinity. This is what spiritual capacity means, which belongs to the same human essence and should not be confused with prayer or other expressions of religion.
- Symbolic capacity and spiritual capacity.
Symbolic ability has the power to make a person perceive that other reality and those other values that are underlying the relationships that things, people and events in history establish with human beings. In all relationships there is something that overflows people, things and events. The human being has the capacity to perceive that something that is beyond the material world, that which seems ungraspable by the senses, but which, through them, captures to give each reality a dimension that overflows and enriches the materiality of it. This hidden reality of life and history, the human being incorporates it into his own life and history, calling it a “spiritual” or symbolic reality, or a reality of worldview and consciousness.
- The spiritual tendency is prior to the religious fact.
Obviously, the symbolic capacity and consciousness are realities prior to religion. This may exist because the human being offers his symbolic or spiritual capacity. Do not forget that at first the human being perceives the spiritual (symbolic) values hidden in things. Religion – as we will explain at the time – will consist of a second act: the institutionalization of these experiences. Both human spiritual capacity and religious capacity are facts that are based on something immensely positive: its symbolic capacity, despite the fact that scientists have discovered vestiges of the symbolic in some animal species.
- The positive and negative of the spiritual tendency.
The existence of the spiritual and the religious must not be for the human being cause of complex or inferiority in front of the criticism of rationalist movements. Because it is a consequence of its symbolic capacity, it is a universal phenomenon and should be a source of pride, since our symbolic capacity is the instrument we have to explain new realities and approach horizons dominated by other energies that are beyond our senses. , so be inside of our universal cosmic reality. What we may be able to do at some point is the kind of spirituality and religion that we develop, since in these fields there are very infantile models.
- Relationship between spiritual tendency and symbolic world.
Therefore, the spiritual tendency in the human being is an incontrovertible fact, as is its symbolic capacity. All cultures in one way or another bear witness to this. It seems that the spiritual tendency belonged to the very nature of the human being, insofar as the symbolic is also an essential part of it. The symbolic is what awakens and cultivates the spiritual, or what entangles or obscures it. Depending on the capacity of the symbolic scheme, so will your type of spirituality. On the other hand, just as the symbolic scheme is related to the cosmovision of a person or a group, so too the worldview influences its spiritual tendency or attitude.
- The tendency or spiritual capacity, the result of processes.
However, like all things in the human being, we must also admit here (in persons and groups) a long process until the spiritual tendency can be expressed clearly and be able to gain a foothold in the human historical-cultural process. There are many steps that human beings take until they become a true spiritual subject, that is, until their symbolic scheme and their worldview achieve a quality consciousness. The spiritual attitude, although born of symbolic capacity, is shaped by the kind of worldview and consciousness that is achieved.
- Oppression and liberation mark the spiritual capacity.
Two of the points that influence the conformation of the symbolic scheme, the worldview and the conscience, are history and culture. History, through systems of oppression and liberation, is configured in turn the culture, the symbolic scheme, the worldview and, consequently, the customs, ethics and morality of people and groups. That is why a person and a human group is only known in depth through their history. And this is nothing other than a chain of facts and systems of oppression and liberation. According to the attitude that the human being keeps against oppression and liberation, this ends up being his symbolic scheme, his spiritual tendency, his worldview, his conscience, his customs, his ethics and his morals.
- The process of discovering a higher energy that gives meaning to limited energies.
the reality of a Higher Energy that would respond to all its impossibilities. This is evident in the history of all the peoples in whose origin life appears -in any of its forms and nuances- as a donation of a Higher Being, just as death and pain appear -in their infinite variations- as a force that can only be controlled or explained by the action of said Superior Force.
- The irruption of what “is in itself” in the conscience of who “is for others”.
Here it is not a question of arguing that divinity is the creation of human consciousness. It is more about explaining the existence of the human spiritual tendency and the appearance of the divinity in the human consciousness or horizon. We try simply to answer an elementary question like this: how and at what moment can the creature discover the existence of a spiritual force superior to him? It is as if we ask ourselves this other question: at what point does a child acquire the consciousness of being a child, of being the fruit of other forces and not of himself? When a son discovers his father, he is not proving his existence. He is only proving that his son essence is explained by the essence of a father. And perhaps this is the best to prove the existence of both. Feeling the father as a father gives the reason for being to what the son feels he is: son. At what point does this being born of others take a position that is logical with its origin and creature being?
- The spiritual inheritance we receive.
From this original process, things are clearer for later members of human groups. In these, as a starting point, it is only about receiving an inheritance, although people and groups that receive it do not lose their ability to have their own religious experiences and their own process in them. Nor does it lose its ability to correct and transform the spiritual and religious heritage received. The curious thing about this inheritance is that it is ordinarily very badly transmitted, because of the poor, blurred and distorted image of God that one generation transmits to the other.
- Where does the accumulated spiritual experience go?
In any case, this process of discovery, selection, acceptance, transmission and reception of experiences on the divine energy is shaping the spiritual, personal and group attitude. In turn, this religious reality is part of the symbolic mental scheme of individuals and groups, establishing their own constellations of values, to be part of the same group life.
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