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هذه الورقة هى تطبيق جزئى جدا للفرض الأساسى : الإيمان غريزة بيولوجية ”الغريزة الإيقاعية التوازنية“

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Presentation on theme: "هذه الورقة هى تطبيق جزئى جدا للفرض الأساسى : الإيمان غريزة بيولوجية ”الغريزة الإيقاعية التوازنية“"— Presentation transcript:

1 هذه الورقة هى تطبيق جزئى جدا للفرض الأساسى : الإيمان غريزة بيولوجية ”الغريزة الإيقاعية التوازنية“

2 إذا كان الإيمان غريزة فما فضل المؤمن على الكافر؟ هل هذا الفرض ”الإيمان غريزة بيولوجية“ هل هو : فى صالح الإيمان أم يختزله إلى ما هو أدنى منه ? ماذا يمكن أن يترتب على ذلك عمليا ؟ بمعنى مثلا : ما فائدة هذا المنطلق للحياة، وبوجه خاص للطب النفسى؟

3 إن دينى يتكون من إعجابى المتواضع بهذه الروح غير المحددة التى تتجلى فى أصغر التفاصيل التى يمكن أن ندركها دون وساطة عقلنا الهش إن أجمل ما يمكن أن نعايشه هو " الغموض ". إنه مصدر كل الفن الحقيقى وكل العلم. إن من لا يشعر بهذه العاطفة ف يتوقف ليحتار ويقف مأخوذا فى دهشة، ليس إ ميتا مغمض العينين. أينشتاين

4 "My religion consists of a humble admiration of the illimitable superior spirit who reveals himself in the slight details we are able to perceive without our frail and feeble mind." "The most beautiful thing we can experience is the mysterious. It is the source of all true art and all science. He to whom this emotion is a strange ، who can no longer pause to wonder and stand rapt in awe ، is as good as dead: his eyes are closed. Einstient

5 من أقوال ابن عربى لا يزا ل حكم الشرع ينزل من الله على قلوب المجتهدين إلى انقضاء الدنيا الاجتهاد عندنا بذل الوسع فى تحصيل ا ستعداد الباطنى الذى به يقبل التنزّل الخاص

6 من مواقف النفرى وقال لى المعرفة التى ما فيها جهل هى المعرفة التى ما فيها معرفة القرب الذى تعرفه مسافة، والبعد الذى تعرفه مسافة، وأنا القريب البعيد بلا مسافة

7 Palliative Versus Harmonizing (Rhythm Restoring) Therapy Y.Rakhawy Professor of Psychiatry Cairo University

8 What is palliative therapy Palliative therapy is : Symptomatic calming down usually of terminal or refractory patients not necessarily psychiatric patients What is harmonizing (Rhythm Restoring) therapy Harmonizing (Rhythm restoring) therapy aims at restoring active harmony of whatever personal levels of consciousness along with whatever levels of cosmic consciousness

9 6- The extending harmony via faith and creation is underlying endless growth oriented approach. The basis of the so called Rhythm Restoring Therapy 1-The biorhythmic approach. 2- The evolutionary rhythmic theory. 3-Jung’s synchronicity. 4-The structural diagnosis. 5- The therapist as a co-pulsating organism.

10 The concept of disease is essentially related to some sort of disharmony. The Extended Harmony & Biorhythm The whole worlds ( living & non living ) are maintained in some sort of Harmony The living world’s harmony, among others, is essentially biorhythmic. The concept of disease is essentially related to some sort of disharmony.

11 Certain Presentations of Disharmony A-Human 1)P hysical illness (up to cancer) 2)M ental illness 3) A nti-social behavior (crime or personality disorder) 4)A theism, especially agitated version (Disharmony with macro cosmos) 5)I ntolerable or disrupting pain (regardless the cause) B- Beyond human e.g. Earthquake Volcano whirlwind

12 Religion is NOW used ‘week-end’ recreation, a source of scientific (pseudo-scientific) information or as some suppressor authority to deny or abort creation (among many other abuses)  One of the most famous popular use claims that religion is a potent ‘ typical ’ tranquilizer whenever necessary. I am afraid that concept is the one underlying using religion as a main aid in palliative therapy Some current prevailing use ( abuse ) of religion? The essence of religious experience is beyond all this

13 1)There is an innate tendency of the living structure to reorganize itself in order to synchronize its own harmony with that of a wider and wider circles of organizations up to the open ended unknown macrocosmos. 2)Plants and almost all sub-humans are not aware of such instinct. 3)Man could be partially aware of such instinct. 4) Individuals differ in this respect. 5) Most of them could not do it on their own. 6)Prophets could 7)Creatives claim that they could and some of them do it. The Hypothesis Relating religion to both innate drives and extended open-end biorhythm

14 The Womb The “ In-and-out ” program The Individual The to-and-fro (in and out) limbs of the biorhythmic pulsation of the ‘harmonizing instinct’.

15 The Womb Exclusive “ In-and-out ” in- situ closed circuit activity The Individual Aborting the activity of the biorhythmic instinct by nihilistic denial  exclusive in-and-out

16 Replacing all other possibilities except what preserves more and more personal inflation Hypertrophied Identity The Individual

17 Psychological Pain Physical Pain Despair. etc Despair

18 Psychological Pain Physical Pain Dishar mony Hell Despair. etc Despair

19 Sedation Pain Killer Anti- Depressants Tranquilizers etc Palliative Therapy Despair. etc Psychological Pain Physical Pain Religious Advices & Defenses as Tranquilizers and/or

20 Synchronizing The Hell ’ s Disharmony Therapist Patient Hell ’ s Dishar mony

21 Therapist Patient Rhythm Restoring Bilateral Working Together to meet about HIM and leave about HIM Versus One to One Therapist Patient Relationship

22  Cognitive perception of GOD (Shahada) (i.e. not intellectual conviction or thoughtful believe in GOD)  Direct relation with GOD (no intermediate authority)  Direct relation with nature (almost all Islamic rituals function in the direction of sensory awareness and are timed by personal human relation with cosmic circadian ultradian or infradian rhythm).  Many rituals going along with, parallel to, or even simulating natural biorhythmic activity along with active pulsating along the in-and-out programs.  As a result: object (especially human) relations are only achieved along with and under the umbrella and with the participation of GOD  Man is the ultimate judge of his doings. What about Islam ?

23  Active realistic acting out of monotheism is a daily practice of extending genuine freedom.  Elaborate and sophisticated ‘ sufi/mystical ’ practice could be the representative mode of cognitive and activating such instinct.  Folk Sufi (mystic) gatherings and rituals could be the other face of the same activity. What about Islam (Cont.) ?

24 Uncovering the basic “ In and Out “ program Harwalah (Jogging) Circulation about al KABAA during Pilgrims Standing in Arafa Acting out and concretizing circular Biorhythm and also very similar to atomic organization Dislodgement Direct relation to nature By-passing any intermediate vehicle between man and GOD Going along with cosmic rhythm Assaay (Safa  Marwa seven short trips) Praying in Circles The earth, at large, is my Mosque Timing along with circadian rhythm Reinforcing relation to native nature ( Arafa is but a Mountain)

25  Using religious approach to alleviate pain (palliative) should not reduce, indirectly, religion as a soothing agent or potent tranquilizer  Restoring harmony is not easy, however, it is not that difficult. Native practitioners or lay people know how to achieve palliative resuscitation through such technique  Exclusive emphasis in the believe in the after- life is not enough to achieve patience and tolerance of intolerable refractory pain.  After-life starts NOW since the biorhythmic is going on now. Harmony is not to be postponed. Extending harmony to some open ended cosmic organization is a current task. Conclusions

26  Palliative therapy, especially, using religious concepts should not exclude any other means of palliation whenever necessary.  It is not the time to induce make-belief taking advantage of being weak and agonized.  Individual differences should be considered.  Restoring harmony should extend to the non- believers as well on the assumption that atheism could only be intellectual. Biology is the primal believer by definition. An atheistic may be suppression his harmonizing instinct (religious faith and inclination) all through his life. Activation such instinct is through the deeper levels of consciousness (biologically arranged) Conclusions (cont.II)

27  It is better to train the physician, the psychiatrist, the expert healer to restore his own harmony along with that of the agonized sufferer.  Splitting the healing between the clergy man (chef) and the professional one is less effective.  Direct advices using suggestive phrases are least effective. Actual harmonizing- in-with could be practiced with special training. Conclusions (cont.III)

28  Cultural differences and different religions are as essential to consider just as individual differences. (May be more essential)  It is better that the phys ِ ician, the psychiatrist, the nurse are those who take the major role in such therapy consulting or participating with a clergyman or chef.  The personal growth (including his relation to all of the therapist or the healer Conclusions (cont.IV)

29 Thanks GOD الحمد لله Thank you شكرا لكم

30 The Womb The “ In-and-out ” program The Individual The to-and-fro (in and out) limbs of the biorhythmic pulsation of the ‘harmonizing instinct’.

31 The Womb Exclusive “ In-and-out ” in- situ closed circuit activity The Individual Aborting the activity of the biorhythmic instinct by nihilistic denial  exclusive in-and-out

32 The Individual Replacing all other possibilities except what preserves more and more personal inflation Hypertrophied Identity

33 Psychological Pain Physical Pain Despair. etc Despair

34 Psychological Pain Physical Pain Dishar mony Hell Despair. etc Despair

35 Sedation Pain Killer Anti- Depressants Tranquilizers etc Palliative Therapy Despair. etc Psychological Pain Physical Pain Religious Advices & Defenses as Tranquilizers and/or

36 Synchronizing The Hell ’ s Disharmony Therapist Patient Hell ’ s Dishar mony

37 Therapist Patient Rhythm Restoring Bilateral Working Together to meet about HIM and leave about HIM Versus One to One Therapist Patient Relationship

38  Cognitive perception of GOD (Shahada) (i.e. not intellectual conviction or thoughtful believe in GOD)  Direct relation with GOD (no intermediate authority)  Direct relation with nature (almost all Islamic rituals function in the direction of sensory awareness and are timed by personal human relation with cosmic circadian ultradian or infradian rhythm).  Many rituals going along with, parallel to, or even simulating natural biorhythmic activity along with active pulsating along the in-and-out programs.  As a result: object (especially human) relations are only achieved along with and under the umbrella and with the participation of GOD  Man is the ultimate judge of his doings. What about Islam ?

39  Active realistic acting out of monotheism is a daily practice of extending genuine freedom.  Elaborate and sophisticated ‘ sufi/mystical ’ practice could be the representative mode of cognitive and activating such instinct.  Folk Sufi (mystic) gatherings and rituals could be the other face of the same activity. What about Islam (Cont.) ?

40 Uncovering the basic “ In and Out “ program Harwalah (Jogging) Circulation about al KABAA during Pilgrims Standing in Arafa Acting out and concretizing circular Biorhythm and also very similar to atomic organization Dislodgement Direct relation to nature By-passing any intermediate vehicle between man and GOD Going along with cosmic rhythm Assaay (Safa  Marwa seven short trips) Praying in Circles The earth, at large, is my Mosque Timing along with circadian rhythm Reinforcing relation to native nature ( Arafa is but a Mountain)

41  Using religious approach to alleviate pain (palliative) should not reduce, indirectly, religion as a soothing agent or potent tranquilizer  Restoring harmony is not easy, however, it is not that difficult. Native practitioners or lay people know how to achieve palliative resuscitation through such technique  Exclusive emphasis in the believe in the after- life is not enough to achieve patience and tolerance of intolerable refractory pain.  After-life starts NOW since the biorhythmic is going on now. Harmony is not to be postponed. Extending harmony to some open ended cosmic organization is a current task. Conclusions

42  Palliative therapy, especially, using religious concepts should not exclude any other means of palliation whenever necessary.  It is not the time to induce make-belief taking advantage of being weak and agonized.  Individual differences should be considered.  Restoring harmony should extend to the non- believers as well on the assumption that atheism could only be intellectual. Biology is the primal believer by definition. An atheistic may be suppression his harmonizing instinct (religious faith and inclination) all through his life. Activation such instinct is through the deeper levels of consciousness (biologically arranged) Conclusions (cont.II)

43  It is better to train the physician, the psychiatrist, the expert healer to restore his own harmony along with that of the agonized sufferer.  Splitting the healing between the clergy man (chef) and the professional one is less effective.  Direct advices using suggestive phrases are least effective. Actual harmonizing- in-with could be practiced with special training. Conclusions (cont.III)

44  Cultural differences and different religions are as essential to consider just as individual differences. (May be more essential)  It is better that the phys ِ ician, the psychiatrist, the nurse are those who take the major role in such therapy consulting or participating with a clergyman or chef.  The personal growth (including his relation to all of the therapist or the healer Conclusions (cont.IV)


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