神功揭秘--意念之神

一、意念辨色、认字 〔表演过程〕主持人:下一个请大家欣赏的节目叫“意念辨色、认字”。我们这里有一块黑板、一盒彩色粉笔,我们请上台来五位观众,在黑板上写字,您用什么颜色的粉笔写字,就写什么颜色。如果您用的是红粉笔,就写个“红”字,用黄粉笔就写个“黄”字。字写得越大越好,直径最小不少于10公分。我们的“气功大师”在三米以外背对黑板,通过意念会把您写的字和它的颜色同时认出来。欢迎胡“大师”上场！ 胡“大师”满脸微笑,迈着矫健的步伐走上台来。他先走到黑板前,用步量出了距离后站定,助手     

“神功“揭秘第二部分轻气功不是特异功能

轻气功,是通过“气功大师“的发功运气,使自己的体重变轻的功夫.其实这是不可能办到的事情,如果哪位气功大师能站在磅秤上,通过发功运气使自己的体重减轻十斤,说明地球吸引力失灵,我团便可以奖励他十万元.……     

神"有求必应"

＂凡你们祷告祈求的,无论是什么,只要信是得着的,就必得着。＂（可11：24）对这节经文许多信徒都熟悉,也成为鼓励我们祈祷的动力。但注意,这里有两个＂得着＂,一个＂是得着＂,一个＂必得着＂。＂是得着＂是过去式,就是已经得着;＂必得着＂是将来式,就是将来必要得着。有时候我们错误地将＂信＂字从＂是得着＂上拿下来,挂在＂必得着＂上。     

何谓罗马皇帝?--"帝者,神也"

凯撒们的统治在一个拥有 5 0 0万平方公里领土的帝国———今天分成 3 0个国家———中延续 5 0 0年之久 ,却迥异于我们熟知的中世纪和现代的那类君主政体。在法国大革命之前 ,国王们世袭作为他们家族私产的一个王国 ;这种关于家族及其继承权的虚构不但被平静地接受 ,而且令人吃惊地轻而易举长存于世。另一方面 ,罗马皇帝是一个具有高度风险的职位 ;他们登上皇位并非属于他们个人所有 ,而只是作为公民社团的被委任者 ,也就是说公民社团交给了他们治理共和国的任务 ,我们知道 ,这犹如哈里发同样是由伊斯兰教徒社团委任 ,而且每当统治者变换之…     

杂谈"僧、妖"与"神"--读《西游记》有感

偶读毛泽东同志《和郭沫若同志·七律》与郭沫若《看<孙悟空三打白骨精>》。诗人们当时都是针对封、资、修而作。抚今思昔,多年来社会上屡发的伪科学及当前科学技术界的种种浮躁现象,虽与当年吴承恩的寓意不同,但究其成因与本质却有惊人的共性。乃牵强附会,作些拼凑。班门弄斧,荒谬之处,尚望广大读者批评指正。     

猜字的特异功能--两年跟踪调查实录

1995年7月,山东省平原县科委向我们推荐了一位11岁的“猜字”女孩,因为所介绍的情况极似1979年的唐雨,我们写信请她由父母陪同来京。见面后才知道,所谓“猜字”其实需要把折叠的纸片捏在手里。有意思的是,她竟没有听说过以往的“耳朵认字”,是把纸团塞在耳朵里或者贴在耳朵附近,尔后     

神之迪

我曾经是天空中一只迷向的小鸟。 无数自然的电闪雷鸣、云遮雾障, 几乎使我找不到落脚的地方。 遥远处一个慈祥的声音呼喊道: “孩子,不要怕,我的爱与你同在。” 我知道,是无上的天主圣父哟, 指引我,在浩瀚的宇宙中,     

仁爱之神

仁爱之神迦南仁爱是实现天主救赎工程的有效方法。因为一方面在世上建立的天主教会需要由仁爱去见证,另一方面是为在人心里所化育的天主的生命而作见证。但对于这些如果没有圣神的参与是根本不可能实现的。因此,圣神的德能是“仁爱”（迦５：２２）的最好的见证。仁爱之...     

方术迷信的"灵验"揭秘

方术作为中华神秘文化的一个重要的组成部分,是一种既不同于宗教又与宗教有联系的企图借助于“鬼神”等神秘力量来消灾免祸、延年益寿、添财加福的可操作性的东西,如八卦术、算命术、风水术、占梦术、测字术、巫术等。 方术尽管是唯心的不可相信的东西,在历代也遭到了一些人的攻击和批判,然而为何屡不绝迹,有时甚至风靡一时、影响很大,即使在今天仍然有其市场呢?其中一个重要的原因在于一些人认为方术“灵验”。 方术“灵验”的原因是什么?到底是哪些因素     

The "God Module" and the Complexifying Brain

Recent reports of the discovery of a "God module" in the human brain derive from the fact that epileptic seizures in the left temporal lobe are associated with ecstatic feelings sometimes described as an experience of the presence of God. The brain area involved has been described as either (a) the seat of an innate human faculty for experiencing the divine or (b) the seat of religious delusions.
In fact, religious experience is extremely various and involves many parts of the brain, including some that are prehuman in their evolutionary history and some that are characteristically human. In the continuing integration of such experiences, spiritual formation takes place. Thus the entire human brain might be described as a "God module."
Such a process is only possible because of the brain's complexity. The human brain is the most complex entity for its size that we know of. As used here, complexity is a specialized term denoting the presence of a web of interlinked and significant connections—the more intricate the web, the more complex the entity. Complex systems develop only in a milieu that provides both lawfulness and freedom, and they tend to be self-organizing, becoming more complex and more effective as a result of both inward and outward experience. The evidence suggests that both personal growth and spiritual growth are processes of complexification of character, and of the brain itself. This thesis is tested in light of the work of William James and James W. Fowler.     

俄国宗教哲学的寻神运动

19—20世纪之交,俄国知识分子为致力于基督教意识、文化、政治、社会及个人生活观念的更新,于创新、张力、奋斗和挑战之中,发起了一场规模浩大的思想运动——新宗教运动。新宗教运动虽名称各异,其实就是20世纪初在俄知识分子中盛行一时的宗教哲学的寻神运动。别尔嘉耶夫是主要倡导者之一。这次寻神运动的实质是基督教和多神教、灵魂和肉体、神和人的统一,它对弘扬俄罗斯传统文化,加强俄罗斯民族的精神凝聚力具有深远的意义。     

The Power of God

Much contemporary analytic philosophy understands the power of God as belonging to the same logical space as the power of human beings: a power of efficient causation taken to the maximum limit. This anthropomorphic picture is often explicated in terms of God’s capacity to bring about any logically possible state of affairs, so-called omnipotence. D.Z. Phillips criticized this position in his last book, The Problem of Evil and the Problem of God. I defend Phillips’s argument against recent criticism by William Hasker, contending that the omnipotence thesis is either false or trivial. I trace the superficial plausibility of the thesis to a Cartesian understanding of personal agency, in the light of which God’s power over the whole material world is an inflated version of our more modest power over our own bodies: it is the power of immaterial souls to control material phenomena. This comparison is expressed to perfection in the work of Richard Swinburne, my main target. I argue that by making God a force among other possible forces, in-principle able to be resisted, however feebly, by contrary forces, this picture reduces the Creator to a creature.     

The temporality of God

International Journal for Philosophy of Religion -