Manfrednissley
Tufted Titmouse
Joined: 21 May 2008
Age: 40
Gender: Male
Posts: 28
Location: sw georgia, usa
27 May 2008, 5:08 pm
27 May 2008, 5:28 pm
Manfrednissley
Tufted Titmouse
Joined: 21 May 2008
Age: 40
Gender: Male
Posts: 28
Location: sw georgia, usa
27 May 2008, 7:53 pm
Odin wrote:
Manfrednissley wrote:
um odin sorry to tell you this but you make no sense.
spiritual atheist is an oxymoron
spiritual atheist is an oxymoron
You obviously don't understand the definition of either spirituality or the definition of atheism. Spirituality does not require the belief in some magical super-man in the sky.
http://en.wikipedia.org/wiki/Naturalistic_spirituality
Quote:
Naturalistic Spirituality is a term for a variety of religious and/or philosophical beliefs which pertain to the human experience of the numinous. Chief among modern forms of naturalistic spirituality is Naturalistic Pantheism (for example as found in the World Pantheist Movement), but the term may also apply to the beliefs of some pagans, many Taoists, some Buddhists, a number of Hindus, and a variety of non-affiliated independent thinkers who base their spiritual experience directly on Nature itself rather than traditional deities and the supernatural.
Naturalistic Spirituality (NS) is chiefly concerned with finding ways to access traditional spiritual feelings without the inclusion of elements incompatible with science and a broad naturalism. Adherents believe that Nature, in all its diversity and wonder, is sufficient unto itself in terms of eliciting the intellectual and emotional responses associated with spiritual experience, and that there is no need for faith in the traditional anthropomorphic concept of 'god' and similar ideas.
Although the overall movement toward these attitudes remains relatively small and loosely organized, various forms of Naturalistic Spirituality have existed since time immemorial, with philosophical Taoism and similar Eastern nature-mysticisms being perhaps the most notable example. At present, there is a growing interest in actively embracing Naturalistic Spirituality as a rational alternative in a modern world which many feel is losing belief in more traditional spiritual avenues. The recent rapid growth of pantheism (particularly of an avowedly naturalistic variety) is one example of this trend.
Adherents of NS are generally atheistic and scientifically-oriented in most aspects, with their primary difference from other hardline naturalists being their belief that the abandonment of superstition does not necessarily entail the abandonment of spirituality. To NS adherents, the intellectual and emotional experience of something greater than oneself is seen as a phenomenon of enduring value, a positive facet of the human condition to be preserved even while we purge ourselves of so much that has traditionally accompanied it. Despite the pervasive misunderstanding associated with the term 'mysticism,' a number of NS adherents would describe themselves as mystics in terms of the insight that ultimately, we are all part of an interconnected whole, that which we describe as Nature. Although it is not unique to the worldview described here, many would argue that it is this common "monistic insight," stripped of any extraneous elements, which underlies all forms of Naturalistic Spirituality.
Crucial challenges for the NS movement currently involve developing and promulgating a naturalistic understanding of the somewhat ambiguous terms 'spirituality' and 'mysticism' as well as several other terms traditionally laden with superstitious and/or supernatural connotations, as well as addressing the issue of whether or not it is desirable to organize a cohesive community of adherents through which to advance ideas critical in achieving mainstream acceptance of the worldview.
Naturalistic Spirituality (NS) is chiefly concerned with finding ways to access traditional spiritual feelings without the inclusion of elements incompatible with science and a broad naturalism. Adherents believe that Nature, in all its diversity and wonder, is sufficient unto itself in terms of eliciting the intellectual and emotional responses associated with spiritual experience, and that there is no need for faith in the traditional anthropomorphic concept of 'god' and similar ideas.
Although the overall movement toward these attitudes remains relatively small and loosely organized, various forms of Naturalistic Spirituality have existed since time immemorial, with philosophical Taoism and similar Eastern nature-mysticisms being perhaps the most notable example. At present, there is a growing interest in actively embracing Naturalistic Spirituality as a rational alternative in a modern world which many feel is losing belief in more traditional spiritual avenues. The recent rapid growth of pantheism (particularly of an avowedly naturalistic variety) is one example of this trend.
Adherents of NS are generally atheistic and scientifically-oriented in most aspects, with their primary difference from other hardline naturalists being their belief that the abandonment of superstition does not necessarily entail the abandonment of spirituality. To NS adherents, the intellectual and emotional experience of something greater than oneself is seen as a phenomenon of enduring value, a positive facet of the human condition to be preserved even while we purge ourselves of so much that has traditionally accompanied it. Despite the pervasive misunderstanding associated with the term 'mysticism,' a number of NS adherents would describe themselves as mystics in terms of the insight that ultimately, we are all part of an interconnected whole, that which we describe as Nature. Although it is not unique to the worldview described here, many would argue that it is this common "monistic insight," stripped of any extraneous elements, which underlies all forms of Naturalistic Spirituality.
Crucial challenges for the NS movement currently involve developing and promulgating a naturalistic understanding of the somewhat ambiguous terms 'spirituality' and 'mysticism' as well as several other terms traditionally laden with superstitious and/or supernatural connotations, as well as addressing the issue of whether or not it is desirable to organize a cohesive community of adherents through which to advance ideas critical in achieving mainstream acceptance of the worldview.
hey thanks for giving me the proof with which to bash atheistic evolutionists over the head with!
28 May 2008, 7:36 am
Manfrednissley wrote:
Odin wrote:
Manfrednissley wrote:
um odin sorry to tell you this but you make no sense.
spiritual atheist is an oxymoron
spiritual atheist is an oxymoron
You obviously don't understand the definition of either spirituality or the definition of atheism. Spirituality does not require the belief in some magical super-man in the sky.
http://en.wikipedia.org/wiki/Naturalistic_spirituality
Quote:
Naturalistic Spirituality is a term for a variety of religious and/or philosophical beliefs which pertain to the human experience of the numinous. Chief among modern forms of naturalistic spirituality is Naturalistic Pantheism (for example as found in the World Pantheist Movement), but the term may also apply to the beliefs of some pagans, many Taoists, some Buddhists, a number of Hindus, and a variety of non-affiliated independent thinkers who base their spiritual experience directly on Nature itself rather than traditional deities and the supernatural.
Naturalistic Spirituality (NS) is chiefly concerned with finding ways to access traditional spiritual feelings without the inclusion of elements incompatible with science and a broad naturalism. Adherents believe that Nature, in all its diversity and wonder, is sufficient unto itself in terms of eliciting the intellectual and emotional responses associated with spiritual experience, and that there is no need for faith in the traditional anthropomorphic concept of 'god' and similar ideas.
Although the overall movement toward these attitudes remains relatively small and loosely organized, various forms of Naturalistic Spirituality have existed since time immemorial, with philosophical Taoism and similar Eastern nature-mysticisms being perhaps the most notable example. At present, there is a growing interest in actively embracing Naturalistic Spirituality as a rational alternative in a modern world which many feel is losing belief in more traditional spiritual avenues. The recent rapid growth of pantheism (particularly of an avowedly naturalistic variety) is one example of this trend.
Adherents of NS are generally atheistic and scientifically-oriented in most aspects, with their primary difference from other hardline naturalists being their belief that the abandonment of superstition does not necessarily entail the abandonment of spirituality. To NS adherents, the intellectual and emotional experience of something greater than oneself is seen as a phenomenon of enduring value, a positive facet of the human condition to be preserved even while we purge ourselves of so much that has traditionally accompanied it. Despite the pervasive misunderstanding associated with the term 'mysticism,' a number of NS adherents would describe themselves as mystics in terms of the insight that ultimately, we are all part of an interconnected whole, that which we describe as Nature. Although it is not unique to the worldview described here, many would argue that it is this common "monistic insight," stripped of any extraneous elements, which underlies all forms of Naturalistic Spirituality.
Crucial challenges for the NS movement currently involve developing and promulgating a naturalistic understanding of the somewhat ambiguous terms 'spirituality' and 'mysticism' as well as several other terms traditionally laden with superstitious and/or supernatural connotations, as well as addressing the issue of whether or not it is desirable to organize a cohesive community of adherents through which to advance ideas critical in achieving mainstream acceptance of the worldview.
Naturalistic Spirituality (NS) is chiefly concerned with finding ways to access traditional spiritual feelings without the inclusion of elements incompatible with science and a broad naturalism. Adherents believe that Nature, in all its diversity and wonder, is sufficient unto itself in terms of eliciting the intellectual and emotional responses associated with spiritual experience, and that there is no need for faith in the traditional anthropomorphic concept of 'god' and similar ideas.
Although the overall movement toward these attitudes remains relatively small and loosely organized, various forms of Naturalistic Spirituality have existed since time immemorial, with philosophical Taoism and similar Eastern nature-mysticisms being perhaps the most notable example. At present, there is a growing interest in actively embracing Naturalistic Spirituality as a rational alternative in a modern world which many feel is losing belief in more traditional spiritual avenues. The recent rapid growth of pantheism (particularly of an avowedly naturalistic variety) is one example of this trend.
Adherents of NS are generally atheistic and scientifically-oriented in most aspects, with their primary difference from other hardline naturalists being their belief that the abandonment of superstition does not necessarily entail the abandonment of spirituality. To NS adherents, the intellectual and emotional experience of something greater than oneself is seen as a phenomenon of enduring value, a positive facet of the human condition to be preserved even while we purge ourselves of so much that has traditionally accompanied it. Despite the pervasive misunderstanding associated with the term 'mysticism,' a number of NS adherents would describe themselves as mystics in terms of the insight that ultimately, we are all part of an interconnected whole, that which we describe as Nature. Although it is not unique to the worldview described here, many would argue that it is this common "monistic insight," stripped of any extraneous elements, which underlies all forms of Naturalistic Spirituality.
Crucial challenges for the NS movement currently involve developing and promulgating a naturalistic understanding of the somewhat ambiguous terms 'spirituality' and 'mysticism' as well as several other terms traditionally laden with superstitious and/or supernatural connotations, as well as addressing the issue of whether or not it is desirable to organize a cohesive community of adherents through which to advance ideas critical in achieving mainstream acceptance of the worldview.
hey thanks for giving me the proof with which to bash atheistic evolutionists over the head with!
Sorry, us "evolutionists" have the fossils, we win.
28 May 2008, 8:51 pm
28 May 2008, 8:55 pm
I always hated church because catholic priests are the most boring people on the planet 
never could get anything from those pricks
I, for God knows what reason, wanted to be a Pastor of some sort (the kind that can still do it)...I dunno if it would be "right" but I can be outgoing if I want...and I am friendly
and a great listener (its all I ever do 
)
QuantumCowboy
Veteran
Joined: 13 May 2007
Age: 47
Gender: Male
Posts: 897
Location: (1/√2)|0> + (1/√2)|1>
28 May 2008, 8:56 pm
When I am asked what my religious beliefs are, I sometimes cannot resist. I tell them I am a non-practicing athiest. 
That aside, I consider myself to be a pre-catholic christian. I am not anti-catholic. However, I do not necessarily agree with all of its beliefs. I use the Bible along with common sense and my understanding of natural science in order to form my belief structure.
I have seen a number of churches through the years, and all have their own pros and cons. Lately, I have been attending an Anglican church where the pastor is the brother of my GF (who is diagnosed ADD, but I believe to also have AS). I also believe that her brother has ADD (however do not think he would be receptive to the thought).
For me, I find that I relate more to the older translations of the Bible. For some reason, they appear more real and substantial. Some of my favourite sermons have related passages to biblical history, with accompanying morals. I can take this to extreme, as I am currently relearning the Lord's Prayer in old english.
Quote:
Fæder ure þu þe eart on heofonum
I am intrigued by it, even if no-one else is.
However, I cannot say that my religious preferences lie exclusively in the past. In fact, there are two other places that I find a communion with God. One is in the spledor of nature. I am certain that this is hardly an original sentiment. However, the other place that I feel his presence is in the intricacies of quantum mechanics. While it is elusive, the touch of his hand is visible in the minutiae of his work. Perhaps, though, that is my own AS speaking. Regardless, the experience is real for me. Thus, all the time spent studying and writing papers on quantum mechanics may be considered a prayer. In fact, due to the elusive nature of it, I refer to it as "wrestling with God for the secrets of the universe".
My GF finds that she needs the structured and half-duplex nature of the Anglican liturgical services. It allows her to know what is expected, and how to respond. Also, due to her ADD, she has to distract herself in order to concentrate on the liturgy. She does this by playing with her Palm Pilot througout the service. Though it may not appear so, she hears every word. I myself must confess some tendencies in that direction, as I find the sermons that I have heard the best were those conducted while I was running the sound system.
These are some of my rambling thoughts concerning religion. It is my hope that they have been able to assist you in reaching farther and deeper into people's lives.
