THE FIVE PERCENT NATION OF GODS AND EARTHS. (original) (raw)
Myths as Symbolic Maps of Social-Moral Order: Mesopotamia's Hammurabi Code & Moses Lawgiver-Prophet with Mesopotamian Gods (Shamash, Marduk, Enki, Nabu, Inanna, Enlil, and Anu), Zeus, & Indra, + Elzbieta Halas, "groups exist only on the ground of common symbolization
New Approach: Rollo May, an American existential psychologist and author, observes "There has been a radical change during the past three decades… Neither term, "symbol" or "myth," even appears in the index of the standard psychology textbooks." Sociologist Elzbieta Halas had parallel observations on how symbolism had been largely marginalized as an epiphenomenon" The bottom line is that "Myths as Symbolic Maps of Social-Moral Order" is in truth a "New Approach" Symbolic Maps-Models of Social Consciousness & Social-Moral Order 1. As Confucius, a Chinese philosopher and spiritual leader who lived from 551 to 479 BCE, observed long ago, "Signs and symbols rule the world, not words or laws!" Modern politics and religion have proved Confucius right. 2. Elzbieta Halas Model of Social Symbolism: Halas states that "More profoundly, groups exist only on the ground of common symbolization of their members." "The processes of symbolization…create a social order, express meaning and control actions. Symbols are not autonomous. They constitute tools of action, indicating and dramatizing social relations" 3. D. Balaganapath observes: "The basis of every culture and every identity is determined by its own established common symbolic expression." 4. Ramon Reyes Model: "In sum, one social and moral order encompasses the living, the dead, the deities and the spirits, and the total environment." 5. Emile Durkheim's model: "The forces before which the believer bows are not simple physical energies, such as are presented to the sense and the imagination; they are social forces," 5. Erica Hill's Model of arctic hunter gatherer beliefs in animal spirits as human relations with the natural world, "Their thoughts and actions established and maintained relationships with prey animals and may be more productively conceptualized as dynamic social behaviours embedded within the context of daily life than as privileged ritual acts." – and the beliefs focused attention of the community on the activity of hunting-gathering of animals. 6. Ekaterina Botziou Pilalis observes, "Greek mythology teaches about humanity, virtues… the tales of Hercules, King Midas, Jason and the Argonauts, Theseus and the Minotaur have very clear depictions of who is good and who is evil. Emotions like jealousy and anger,.. are addressed. Virtues such as wisdom, courage and a sense of right and wrong are also easily identifiable. In more mature literature, the lines between good and evil become blurred,…" Of course, Xenophanes and Diogenes were two Greek philosophers who criticized the "morality" Greek gods – yet narratives are powerful tools. Perspective: New Approach: Myths as Symbolic Maps of Divine Order and Social-Moral Order focused on the social symbolism of Justice & Injustice in context of Elzbieta Halas statement that "groups exist only on the ground of common symbolization of their members." "The processes of symbolization…create a social order, express meaning and control actions!" – which is a counterpoint to the materialist maxim that spirituality is unreal and superstitious nonsense which is incorporated into the "supernatural" maladaptive stereotype. By definition the "supernatural" is "outside the scope of science" and therefore a fallacy (Definist fallacy) and scientifically meaningless – plus the "supernatural" comes with baggage: powers, superstitious nonsense, irrational – intangible and unreal.
Symbols and symbolic meanings in constructions of nations and national identity
2017
The idea for this special issue evolved in the framework of the project Discourses of the Nation and the National, conducted at the University of Oslo (ILOS), which held the symposium National Symbols across Time and Space in September 2015. 1 Starting from a general assumption that some crucial aspects of the "nation" and the "national" are constructed and deconstructed in discourse, and that national social formations and nationalisms are persistent phenomena although they experience transformations and reappear under the guise of transnationalism and cosmopolitanism, the project comparatively studied various aspects of the national across various discourses. Assuming that the modes of realization, visibility, and importance of the reproductions of the national vary from country to country, the project's activities (symposia, core project members' research, guest researchers' projects, doctoral projects, and guest lectures) concentrated on a range of regions and countries, with an emphasis on North American, Romance, and Slavic studies. The topics examined within the project include borders, space and identity, metaphors in identity construction, discursive construction of patriotism, urban landscapes, diaspora communities and their identity, food and national identity, and television and national identity. The realms of discourse examined include mass media, scholarly discourse, discourse by intellectual and political elites, discourse of urban planning, semi-official computer-mediated discourse, graffiti, and literature. The symposium National Symbols across Time and Space was devoted to the widely recognized crucial role of symbols in national identity construction: this is reflected in one of the definitions of national identity as "a form of imaginative identification with the symbols and discourses of the nation-state" (Barker & Galasinski 2001: 124). We provided a platform for discussing official and unofficial national symbols, as well as symbols of cultural identity, be they concrete (material) or abstract, in the light of the assumption that nations and national phenomena have lost their significance at a time of cultural globalization. We examined how cultural globalization affects symbols and symbolic meanings. Furthermore, we discussed whether national symbols reflect universal patterns in symbolic systems, or whether they depend on the particular features of different national discourses. The topics discussed at the workshop included national day celebrations, political symbolism, the symbolic function of language, and fictional characters as symbols. Before addressing how the four articles in this special issue relate to previous research on symbols, we provide a short overview of recent studies. Due to limited space and the fact that symbols and symbolic meanings is an extremely broad field of research (studied, e.g., within social representation theory, social psychology, peace psychology, anthropology, political science, nationalism studies, and the arts), the overview focuses on research in the twenty-first century, particularly on volumes that discuss more than one national symbol, 2 more than one region, and topics of general importance. 3
The topic on Symbolism, when taken in a philosophical context, is a rather too broad and too vague of a concept. While we almost always associated it to a simple graphical representation of a 'message' or 'value' whenever we heard the word "Symbol", it actually covers a much wider scope. In fact, even for the said simple graphical representation such as writings and drawing, depending on the medium, culture and common knowledge of the specific region that is identifying its inhabitant, each symbol itself may conveys different meanings and interpretations.
Interdisciplinary Journal for Religion and Transformation in Contemporary Society
This contribution aims to explore the historical predecessors of the Five Percenter model of self-realization, as popularized by Hip Hop artists such as Supreme Team, Rakim Allah, Brand Nubian, Wu-Tang Clan, or Sunz of Man. As compared to frequent considerations of the phenomenon as a creative mythological background for a socio-political struggle, Five Percenter teachings shall be discussed as contemporary interpretations of historical models of self-realization in various philosophical, religious, and esoteric systems. By putting the coded system of the tenfold Supreme Mathematics as one of its core teachings in context with the Pythagorean Tetractys, an arrangement of ten points in four lines, the commonalities between the sequence and concepts attributed to the respective numbers will be demonstrated.
« Symbolism, Its Meaning and Effect: The Universal Algebra of Culture » (2016)
« Symbolism, Its Meaning and Effect: The Universal Algebra of Culture », Cosmos and History: The Journal of Natural and Social Philosophy, vol. 12, no. 1, 2016, pp. 1-28. The paper questions the meaning and significance of Whitehead's theory of symbolism from the perspective of (i) Whitehead's philosophical development, of (ii) the argument provided in Symbolism, Its Meaning and Effect (1927), and of (iii) the history of ideas. The argument follows the general structure of the Symbolism lectures: first, the topic is introduced; second, it is analyzed through an ontological lens; third, the uses of symbolism are consequently sketched. Our discussion departs from Whitehead's in this third part, that introduces a humanistic standpoint through five conceptual knots: the distinction between the early (High) and the late (Low) Renaissance, the underground survival of the High Renaissance's values (with Is. Newton and J. Toland), Pantheism (a.k.a. Nature Enthusiasm), Republicanism (or Civic Humanism) and Freemasonry (qua Discrete Fraternity). In conclusion, Whitehead's underground inclination for modernity is underlined.
Open Journal of Philosophy, vol. 12, no. 1, 54-68, 2022
The extent of confusion between symbols and that which is symbolised is examined across five institutional spheres. Religion is the institution most marked by confusion of this type; indeed in some respects the symbolic message of religion may be the extent of the substantive reality. On the other hand, the very existence of the nation state may be judged to depend upon the exercise of the human imagination; hence providing a source of instability which may lead to the excesses of nationalism. In regard to social status, the main problematical element is a certain circularity: it is necessary to get people to exhibit differences in behaviour which are then used to justify or constitute the status differences themselves. In politics, the symbolism of left and right threatens to strangle creative thinking, while in education the tendency on all sides to orient towards public systems of measurement and grading undermines the claim that what is really important is pupil and student learning. A social cost is being paid for the failure to recognise and, where possible, address the issues identified.
In the words of the philosopher Alfred North Whitehead, “There is one great difference between symbolism and direct knowledge. Direct experience is infallible. What you have experienced, you have experienced. But symbolism is very fallible…It is the cause of progress and the cause of error.” The fallibility of symbolism is ironically a side effect of one of its great virtues: namely, the fact that a symbol can be interpreted creatively in many diverse ways. The same symbol that can represent blessings and good luck in one context can represent hate and bigotry in another. A symbol that represents wisdom and enlightenment in one culture can, in another, represent sin and evil. This paper will argue that symbols rooted in natural phenomena can be interpreted in a great variety of ways, though this variety is also limited by the character of the phenomena themselves. Some of these uses yield insight into the nature of reality and are occasions for human beings to gain understanding of themselves and their larger environment. Symbols unite communities around sets of shared meanings and values. Symbols, though, can also divide and be used to demonize others. In exploring the ways in which symbols have been used and misused, this presentation will strive to understand visceral responses and how these create and reinterpret symbols throughout the world in the modern age.
New Approach: Myths as Symbolic Maps of Social-Moral Order: Babylon Hammurabi Code + Moses, Lawgiver-Prophet w/ Gods of Mesopotamia (Shamash, Marduk, Enki, Nabu, Inanna, Enlil, and Anu), Zeus, Indra + E Halas: “groups exist [as] common symbolization.. create a social order” + complex encoded symbols, 2025
1. As Confucius, a Chinese philosopher and spiritual leader who lived from 551 to 479 BCE, observed long ago, "Signs and symbols rule the world, not words or laws!" Modern politics and religion have proved Confucius right. 2. Religion as “a system of symbols” is a primary characteristic of Geertz’s five-part definition of religion so symbolism would be a good starting point – particularly in that Chernus suggested Geertz’s definition is universally accepted in the social sciences. 3. Elzbieta Halas Model of Social Symbolism: Halas states that “groups exist only on the ground of common symbolization of their members.” “The processes of symbolization…create a social order, express meaning and control actions. Symbols are not autonomous. They constitute tools of action, indicating and dramatizing social relations” 4. D. Balaganapath observes: “The basis of every culture and every identity is determined by its own established common symbolic expression.” 5. Erica Hill’s Model as “dynamic social behaviours embedded within the context of daily life of arctic hunter gatherer and beliefs in animal spirits as “human relations with the natural world”; “Their thoughts and actions established and maintained relationships with prey animals and may be more productively conceptualized as dynamic social behaviours embedded within the context of daily life than as privileged ritual acts.” – and the beliefs focused attention of the community on the activity of hunting-gathering of animals. 6. Emile Durkheim’s model: “The forces before which the believer bows are not simple physical energies, such as are presented to the sense and the imagination; they are social forces,” 7. Ramon Reyes Model: “In sum, one social and moral order encompasses the living, the dead, the deities and the spirits, and the total environment.”
Logos, Signs and Symbols of Religious beliefs
The theory of Logos gradually developed in its meaning. As the audible or perceptible sound of a word is the expression of an imperceptible thought or idea, so the visible universe is the expression of the ideal universe or the universe in. a thought form existing in the Divine mind. This ideal Creation or concept of the universe, or type of the universe in the Divine mind, was the Logos, The identity of the Logos with educator and culture, whereas the Jewish, Greek, Hindu, and Buddhist philosophers met and interchanged thoughts and philosophical religious ideas. Greek philosophers called the divine Word Logos. The theory of Logos first originated with Heraclitus, one of the earliest Greek philosophers, who lived from 500 to 440 BC he believed that fire was the primitive element of the phenomenal universe, he postulated some power, force, or Jaw, which controlled the material element fire. He called that power Logos which is reason or order. Hinduism has adopted several iconic symbols, forming part of Hindu iconography, that are imbued with spiritual meaning based on either the scriptures or cultural traditions. The exact significance accorded to any of the icons varies with the followers' region, period, and denomination. Over time some of the symbols for instance the Swastika have come to have wider associations while others like Aum [OM] are recognized as unique representations of Hinduism. Other aspects of Hindu iconography are covered by the terms murti, for icons and mudra for gestures and positions of the hands and body. Om (Aum) ; Om (or Aum, ॐ) is the sacred sound symbol that represents the Universe; the ultimate reality (Brahman). It is prefixed and sometimes suffixed to all Vedic mantras and prayers. Aum is often said to represent God in the three aspects of Brahman (A), Vishnu (U) and Shiva (M). As the Divine primordial vibration, it represents the one ultimate reality, underlying and encompassing all of nature and all of existence. The written syllable ॐ called Omkara serves as a deeply significant and distinctly recognizable symbol for Hindu dharma. The pronunciation of Aum moves through all possible human linguistic vowel sounds and is different from the pronunciation of Om. Both are often symbolically equated, although they are sonically distinct. Indeed "OM" is this sound that was realized by the Vedic Rishis (the ancient seers, sages and yogis) through their peer search (by the inner eye) of the sublime world and which is now being conceived (with the help of high-tech Vedic Symbols telescopes and supercomputers) by the modern researchers as the 'music of creation'. It is further mentioned in the science of yoga that the sound 'a' starts in our chests at the heart centre (Anahata Chakra), moves upward with the 'o' sound in the throat centre (Vishuddha Chakra), and ends with the sound 'OM' (mmmm), which vibrates the higher centres in the head. Thus, it represents and enhances the upward movement of prañic energy along the spine that occurs as we progress in our practice. Meanings of "OM" the letter 'a' symbolizes the conscious or waking state, 'u' the dream state, and the letter 'OM' the dreamless deep sleep (trance like) state of the mind and spirit. The entire symbol stands for the "realization of man's divinity within himself." Analogous desperation is also applied to the geometric shape of Omkara. Spectral analysis of the gross sound of OM and its decompositions and simultaneous analysis of the brain impulses and bio-energy waves while meditating upon this sacred sound would give new dimensions to modern scientific research, thus unfolding the annals of the secret knowledge of the Vedas. Swastika; The swastika is a symbol connoting general auspiciousness. It may represent the purity of soul, truth, and stability or Surya, the sun. Its rotation in four directions has been used to represent many ideas, but primarily describes the four directions, the four Vedas and their harmonious whole. Its use in Hinduism dates back to ancient times. the Vedic symbol of the swastika. The term swastika emanates from the Sanskrit