Intent to Connect: Difference between revisions

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==List of Connection Practices==


==Connection Techniques==
[[Connection Practice]] > {{#ask:[[Is a:: Connection Practice]]}}
 
[[Connection Technique]] > {{#ask:[[Is a::Connection Technique]]}}


==Notes==
==Notes==
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Spiritual intent has a significant impact on [[Connection Supplement]] induced [[Connection Experience]]<ref>Neitzke-Spruill, Logan, and Carol Glasser. “A Gratuitous Grace: The Influence of Religious Set and Intent on the Psychedelic Experience.” Journal of Psychoactive Drugs 50, no. 4 (October 9, 2018): 314–21. https://doi.org/10.1080/02791072.2018.1494869.</ref>
Spiritual intent has a significant impact on [[Connection Supplement]] induced [[Connection Experience]]<ref>Neitzke-Spruill, Logan, and Carol Glasser. “A Gratuitous Grace: The Influence of Religious Set and Intent on the Psychedelic Experience.” Journal of Psychoactive Drugs 50, no. 4 (October 9, 2018): 314–21. https://doi.org/10.1080/02791072.2018.1494869.</ref>


Stressful events, conflict, trauma, a sense of personal inadquacy, and "hitting rock bottom" have long been associated with the onset of a [[Connection Event]],<ref>Zinnbauer, Brian J., and Kenneth I. Pargament. “Spiritual Conversion: A Study of Religious Change among College Students.” Journal for the Scientific Study of Religion 37, no. 1 (1998): 161. https://doi.org/10.2307/1388035.</ref> <ref>Mahoney, Annette, and Kenneth I. Pargament. “Sacred Changes: Spiritual Conversion and Transformation.” Journal of Clinical Psychology, no. 5 (2004): 481.</ref> thus leading some to suggest that it is stress, conflict, trauma, etc., are precursors. Also associated with these circumstances, however, is a sudden reversal of intent. Thus [[Bill Wilson]], an atheist and critic of God, at the end of his alcoholic rope, suddenly make an appeal (expressed a heartful intent) for assistance and connection. His intent immediately precipitated a connection (see [http://spiritwiki.lightningpath.org/index.php/Talk:Bill_Wilson here] for his connection event). I suspect that if a student examines the historical record of people whose "events" occurred during periods of stress, conflict, etc., one will find intent, though overlooked, a common feature.
Stressful events, conflict, trauma, a sense of personal inadequacy, and "hitting rock bottom" have long been associated with the onset of a [[Connection Event]],<ref>Zinnbauer, Brian J., and Kenneth I. Pargament. “Spiritual Conversion: A Study of Religious Change among College Students.” Journal for the Scientific Study of Religion 37, no. 1 (1998): 161. https://doi.org/10.2307/1388035.</ref> <ref>Mahoney, Annette, and Kenneth I. Pargament. “Sacred Changes: Spiritual Conversion and Transformation.” Journal of Clinical Psychology, no. 5 (2004): 481.</ref> thus leading some to suggest that it is stress, conflict, trauma, etc., are precursors. Also associated with these circumstances, however, is a sudden reversal of intent. Thus [[Bill Wilson]], an atheist and critic of God, at the end of his alcoholic rope, suddenly make an appeal (expressed a heartful intent) for assistance and connection. His intent immediately precipitated a connection (see [http://spiritwiki.lightningpath.org/index.php/Talk:Bill_Wilson here] for his connection event). I suspect that if a student examines the historical record of people whose "events" occurred during periods of stress, conflict, etc., one will find intent, though overlooked, a common feature.


Offord <ref>Offord, R.M. Jerry McAuley: An Apostle to the Lost. New York: Forgotten Books, 2012.</ref> provides several examples of alcoholics who elicited [[Conversion Experience]] via intent and demands.
Offord <ref>Offord, R.M. Jerry McAuley: An Apostle to the Lost. New York: Forgotten Books, 2012.</ref> provides several examples of alcoholics who elicited [[Conversion Experience]] via intent and demands.
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Shamanic practitioners single their intent to connect by appealing to the spirits/their ancestors for guidance and assistance.<ref>Harner, Michael. Cave and Cosmos: Shamanic Encounters with Another Reality. Berkeley, California: North Atlantic Books, 2013.</ref>
Shamanic practitioners single their intent to connect by appealing to the spirits/their ancestors for guidance and assistance.<ref>Harner, Michael. Cave and Cosmos: Shamanic Encounters with Another Reality. Berkeley, California: North Atlantic Books, 2013.</ref>


==List of Connection Practices==
Fijians adopt a humble and respectful attitude towards their [[Vu]], and ask for guidance and assistance.<Ref>Katz, Richard. The Straight Path of the Spirit: Ancestral Wisdom and Healing Traditions in Fiji. Rochester, Vermont: Park Street Press, 1999.</ref>
 
This is an intercultural list of connection practices. Research is included where available.
[[Connection Practice]] > {{#ask:[[Is a:: Connection Practice]]}}


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[[category:terms]][[category:lightningpath]][[Is a::Connection Technique| ]]
[[category:terms]][[category:lightningpath]][[Is a::Connection Technique| ]]

Revision as of 14:39, 3 March 2020


Intent to Connect is the willful, open, desire to "connect" with "something more," usually your Spiritual Ego. Developing and encouraging an "Intent to Connect" is an important aspect of all authentic Connection Practices.

List of Connection Practices

Connection Practice >

Notes

Intent to connect is a critical component of most forms of Connection. It is the intent to connect that occurs when an individual reaches "rock bottom" that is the catalyst for a Connection Event.

Spiritual intent has a significant impact on Connection Supplement induced Connection Experience[1]

Stressful events, conflict, trauma, a sense of personal inadequacy, and "hitting rock bottom" have long been associated with the onset of a Connection Event,[2] [3] thus leading some to suggest that it is stress, conflict, trauma, etc., are precursors. Also associated with these circumstances, however, is a sudden reversal of intent. Thus Bill Wilson, an atheist and critic of God, at the end of his alcoholic rope, suddenly make an appeal (expressed a heartful intent) for assistance and connection. His intent immediately precipitated a connection (see here for his connection event). I suspect that if a student examines the historical record of people whose "events" occurred during periods of stress, conflict, etc., one will find intent, though overlooked, a common feature.

Offord [4] provides several examples of alcoholics who elicited Conversion Experience via intent and demands.

I prayed and then I stopped; I prayed again, and stopped; but still I continued kneeling. My knees were rooted to those cold stones. My eyes were closed, and my hands tightly clasped, and I was determined I would stay so till morning..." and then," said I to myself, "if I get no relief, I will never, never pray again"... All at once it seemed as if something supernatural was in my room..."[5]

"Well, I'll tell you," he replied; "I went from here to my boat, and locking the door, just made up my mind never to open it again until converted. [6]

St. Teresa of Avila speaks of the importance of intent, but in a Christian context, using the concept of a Christian God as a focal point for intent. "When you approach God, then, try30 to think and realize Whom you are about to address and continue to do so while you are addressing Him.[7]

Shamanic practitioners single their intent to connect by appealing to the spirits/their ancestors for guidance and assistance.[8]

Fijians adopt a humble and respectful attitude towards their Vu, and ask for guidance and assistance.[9]

Footnotes

  1. ↑ Neitzke-Spruill, Logan, and Carol Glasser. “A Gratuitous Grace: The Influence of Religious Set and Intent on the Psychedelic Experience.” Journal of Psychoactive Drugs 50, no. 4 (October 9, 2018): 314–21. https://doi.org/10.1080/02791072.2018.1494869.
  2. ↑ Zinnbauer, Brian J., and Kenneth I. Pargament. “Spiritual Conversion: A Study of Religious Change among College Students.” Journal for the Scientific Study of Religion 37, no. 1 (1998): 161. https://doi.org/10.2307/1388035.
  3. ↑ Mahoney, Annette, and Kenneth I. Pargament. “Sacred Changes: Spiritual Conversion and Transformation.” Journal of Clinical Psychology, no. 5 (2004): 481.
  4. ↑ Offord, R.M. Jerry McAuley: An Apostle to the Lost. New York: Forgotten Books, 2012.
  5. ↑ Offord, R.M. Jerry McAuley: An Apostle to the Lost. New York: Forgotten Books, 2012. p. 18-19.
  6. ↑ Offord, R.M. Jerry McAuley: An Apostle to the Lost. New York: Forgotten Books, 2012. p. 75.
  7. ↑ St. Teresa of Avila. The Way of Perfection. New York: Dover Publications, 2012. https://amzn.to/2Id75es. p. 78.
  8. ↑ Harner, Michael. Cave and Cosmos: Shamanic Encounters with Another Reality. Berkeley, California: North Atlantic Books, 2013.
  9. ↑ Katz, Richard. The Straight Path of the Spirit: Ancestral Wisdom and Healing Traditions in Fiji. Rochester, Vermont: Park Street Press, 1999.
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