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'''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]].   
'''Intent to Connect''' is the willful, open, desire (i.e. [[Intent]]) to "connect" with "something more" (e.g., [[Spiritual Ego]], [[God]], or some other powerful spiritual figure). "Intent to Connect" is an important [[Connection Technique]] and should be a part of everybody's daily [[Connection Practice]].   
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==List of Connection Practices==
==Connection Techniques==


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


==List of Connection Techniques==
==Elements of Connection Practice==  


[[Connection Technique]] > {{#ask:[[Is a:: Connection Technique]]}}
[[Connection Practice]] > {{#ask:[[Is an element of::Connection Practice]]}}


==Notes==
==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]].  
Intent to connect is a critical component of all authentic forms of [[Connection Practice]].  


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>
It is the intent to connect that occurs when an individual reaches "rock bottom" that is the catalyst for a [[Connection Event]].  


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.
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.
=== Examples ===
"The Swedish naturalist Emanuel Swedenborg (1688–1772) studied philosophy, mathematics, physics and applied mechanics and went on to produce an impressive oeuvre in the physical and organic sciences. Trained in the Cartesian philosophy of his day, with its strict separation between matter and spirit, he experienced a deep religious crisis in 1744: forced to admit to himself that his scien tific explorations led him to the ‘abyss’ of pure materialism, he prayed to God for help (intent to connect) and was granted a vision of Christ. After this pivotal event, he spent the rest of his life writing visionary works, in Latin, on the true meaning of the bible and the spiritual realities of heaven and hell."<ref>Hanegraaff, Wouter J. Western Esotericism: A Guide for the Perplexed. London: Bloomsbury Academic, 2013. p. 37.</ref>


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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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>
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>
The Demotic Magical Papryus of London and Leiden, dating from 225 C.E., teaches practitioners of [[The Method of the Lamp]] to use intent prior to practice. "When you desire to make inquiry of the lamp, fill your eyes with the ointment aforesaid, and then say "I pray thee. to reveal thyself here tonight, speak with me and give me the answer truly concerning the questions I ask of the. " Pronouncing the spell over the lamp, you will see a figure of a god standing behind the lamp and he speaks with you about your query." <ref>Muses, Charles. “Trance-Induction Techniques in Ancient Egypt.” In Consciousness and Reality: The Human Pivot Point, edited by Charles Muses and Arthur M Young, 9–17. New York: Discus Books, 1972. p. 11.</ref>
Bart Ehrman mentions his "born again" experience, which occurs after "asking Jesus into my heart... <ref>Ehrman, Bart D. Misquoting Jesus: The Story Behind Who Changed the Bible and Why. Harper One, 2007. p. 3.</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>
Zoroaster's mystical experiences were precedent by intent, an "ardent desire" to meet Vohu Manah. <ref>Dhalla, Maneckji Nusservanji. History of Zoroastrianism. New York: Oxford University Press, 1938. p. 33.</ref>
Deloria provides many examples of how intent precedes [[Dream Events]], [[Vision Quest]]s, etc. Deloria points to the development of ceremonies and rituals for "seeking a relationship with spirits." <ref>Deloria,l Vine Jr. The World We Used to Live In: Remembering the Powers of the Medicine Men. Colorado: Fulcrum Publishing, 2006.</ref>  Such practices are premised up and necessarily assume an overt desire to connect. Also consider his report of Siya'ka's Vision, which occurs as a consequence of Siya'ka's  desire to have a [[Dream Event]]. <ref>Deloria,l Vine Jr. The World We Used to Live In: Remembering the Powers of the Medicine Men. Colorado: Fulcrum Publishing, 2006. p. 23.</ref>
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[[category:terms]][[category:lightningpath]][[Is a::Connection Technique| ]]
[[category:terms]]
[[category:lightningpath]]
[[Is a::Connection Technique| ]]
[[Is a related LP term::Intent| ]]

Latest revision as of 19:39, 29 December 2022

Intent to Connect is the willful, open, desire (i.e. Intent) to "connect" with "something more" (e.g., Spiritual Ego, God, or some other powerful spiritual figure). "Intent to Connect" is an important Connection Technique and should be a part of everybody's daily Connection Practice.

Connection Techniques

Connection Technique > Affirmation, Affirmation of Connection, Autogenic Training, Biofeedback, Bornless Ritual, Breathing, Caloric Reduction, Cocooning, Connection Visualization, Dance, Deprivation, Detachment, Dhikr, Drumming, Fasting, Flow Control, Flow Purification, Graduation Invocation, Holotropic Breathwork, Hypnotism, Hypoventilation, Intent, Intent to Connect, Japam, Mantra, Meditation, Mindfulness, Musical Audition, Mysticism of the Historical Event, Poetry, Power Quest, Receptive Seeking, Relaxation, Sensory Deprivation, Spirit Canoe, The Method of the Lamp, The Way of the Hollow Bone, Thought Control, Vajra Breath, Vision Quest, Visualization, Writing, Zazen

Elements of Connection Practice

Connection Practice >

Notes

Intent to connect is a critical component of all authentic forms of Connection Practice.

It is the intent to connect that occurs when an individual reaches "rock bottom" that is the catalyst for a Connection Event.

Stressful events, conflict, trauma, a sense of personal inadequacy, and "hitting rock bottom" have long been associated with the onset of a Connection Event,[1] [2] 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.

Examples

"The Swedish naturalist Emanuel Swedenborg (1688–1772) studied philosophy, mathematics, physics and applied mechanics and went on to produce an impressive oeuvre in the physical and organic sciences. Trained in the Cartesian philosophy of his day, with its strict separation between matter and spirit, he experienced a deep religious crisis in 1744: forced to admit to himself that his scien tific explorations led him to the ‘abyss’ of pure materialism, he prayed to God for help (intent to connect) and was granted a vision of Christ. After this pivotal event, he spent the rest of his life writing visionary works, in Latin, on the true meaning of the bible and the spiritual realities of heaven and hell."[3]

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]

The Demotic Magical Papryus of London and Leiden, dating from 225 C.E., teaches practitioners of The Method of the Lamp to use intent prior to practice. "When you desire to make inquiry of the lamp, fill your eyes with the ointment aforesaid, and then say "I pray thee. to reveal thyself here tonight, speak with me and give me the answer truly concerning the questions I ask of the. " Pronouncing the spell over the lamp, you will see a figure of a god standing behind the lamp and he speaks with you about your query." [10]

Bart Ehrman mentions his "born again" experience, which occurs after "asking Jesus into my heart... [11]

Spiritual intent has a significant impact on Connection Supplement induced Connection Experience[12]

Zoroaster's mystical experiences were precedent by intent, an "ardent desire" to meet Vohu Manah. [13]

Deloria provides many examples of how intent precedes Dream Events, Vision Quests, etc. Deloria points to the development of ceremonies and rituals for "seeking a relationship with spirits." [14] Such practices are premised up and necessarily assume an overt desire to connect. Also consider his report of Siya'ka's Vision, which occurs as a consequence of Siya'ka's desire to have a Dream Event. [15]

Related LP Content and Courses

Footnotes

  1. ↑ 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.
  2. ↑ Mahoney, Annette, and Kenneth I. Pargament. “Sacred Changes: Spiritual Conversion and Transformation.” Journal of Clinical Psychology, no. 5 (2004): 481.
  3. ↑ Hanegraaff, Wouter J. Western Esotericism: A Guide for the Perplexed. London: Bloomsbury Academic, 2013. p. 37.
  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.
  10. ↑ Muses, Charles. “Trance-Induction Techniques in Ancient Egypt.” In Consciousness and Reality: The Human Pivot Point, edited by Charles Muses and Arthur M Young, 9–17. New York: Discus Books, 1972. p. 11.
  11. ↑ Ehrman, Bart D. Misquoting Jesus: The Story Behind Who Changed the Bible and Why. Harper One, 2007. p. 3.
  12. ↑ 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.
  13. ↑ Dhalla, Maneckji Nusservanji. History of Zoroastrianism. New York: Oxford University Press, 1938. p. 33.
  14. ↑ Deloria,l Vine Jr. The World We Used to Live In: Remembering the Powers of the Medicine Men. Colorado: Fulcrum Publishing, 2006.
  15. ↑ Deloria,l Vine Jr. The World We Used to Live In: Remembering the Powers of the Medicine Men. Colorado: Fulcrum Publishing, 2006. p. 23.


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