[Spirituality -> Politics -> Religion: A Response to “Religions Have Banned Metaphysical

Spirituality”]

On the corruption of spiritual beliefs.

Article:
You do not have to read the original article to understand my response, however if you do want to read
the article, it is located here: http://unitedminds.ning.com/xn/detail/2003617:Topic:11535

Response:

I want you to know that I agree with you, however in saying simply that "religions banned
metaphysical spirituality" you over-generalize. It is the politics behind religious belief, not the religious
belief itself.

The oppression that appears to stem from the absolute term of "religions" is actually the result of
political schemes that both fund and support the organization of beliefs associated with spirituality
resulting in the corruption of spirituality itself. People with money and power are behind the religious
constructs as most people see them today.

You are absolutely right about the impact three major sects have on our society and the wisdom that is
allowed to us. The problem here is not specifically religions, or the beliefs associated, but the political
hierarchy that presupposes those beliefs. It is not wrong to be a Christian or any other religion, what is
wrong is accepting what is "put into document" by any specific religion according to the socio-political
constructs that have been made.

Essentially, it is the "rules" that have been made to keep "order" that had begot the organization of
spiritual beliefs into doctrine.

From the beginning of time it has been the tribe leader to make the rules. In the past, the shaman was a
teacher, respected, even in higher position then the leader who would consult the unbiased shaman in
order to discern that which was best for his people. Keep in mind, though, that there are many tribes
with shamans that don't necessarily believe in the same thing. Two shamans practice their art in
different ways in the way that two painters paint the same sky according to their separate perceptions.

Here's where it changes. Look at the progress of ancient bartering into the exchange of currency.

I'm from a different tribe than you are, in this example.

You set a place-holder value to a chip of rock and give it to me as an "I.O.U" for goods received. I say
to (Person A), "Hey, I got this chip from Bill, I have a really good idea. You can give me one lamb and
I will give you this chip. This way, you can go to Bill and exchange the chip that he gave me for a good
of his. What do you think?" And Person A takes the chip, returns to you, gives you the "I.O.U." and you
give Person A something of worth according to the goods that you received from me.

The shaman is usually outside of the exchange of "I.O.U." placeholder chips for goods because it is the
people of the tribe that offer him gifts in return for his guidance and the wisdom of his mysteries.

The chips become more in number in order to place specific value to goods.
Your tribe leader, who suggested that you give me a chip for goods received, gets a share of your goods
in return for the suggestion. He starts to collect many of his own I.O.U chips from other tribe members
including yourself.

People are starting to forget about the shaman, finding that they can exchange chips for pretty much
anything they need. Who needs the wisdom of the universe when the world is right in front of them and
so full of wonderful and amazing and unexplored things? Many thanks to the leader for his material
contribution.

The shaman is no longer receiving the same gifts that he once did in return for his guidance. Not only is
he starving, but he is losing his purpose as a shaman. He knows not what to make of this situation but
stoically awaits for an answer.

The leader notices the starving, homeless, yet stoic shaman and says to himself, "I have an idea." He
has numerous motives for his actions, most of which have to do with the allocation of jobs and
resources now that the "I.O.U" chips have been established as currency.

He goes to the shaman and sees that he is distraught and confused about the ordeal, but still light
enough to believe in his purpose. His worry is about the people of the tribe.

"I'll help you if you help me," says the leader.

The shaman looks at him confusedly, where had he gone wrong? What happened to the reverence of his
purpose, of his message? His eyes are pleading and yet he says nothing.

"You want to help the people, you want to show them the mysteries of the universe, right?"

The shaman nods.

"Well, here, have these chips. This will help you get back on your feet again. I will tell the people to
seek your wisdom, to listen to your words. I want you to spread your message, but with it, I want you
to inspire the people of my tribe to work, this way there is a distribution of chips to labours made, a
reason for our people to continue trading goods and ideas with each other. Your word will be spread
and so will these chips!" And he offers more to the shaman.

The shaman doesn't like this idea at all, but he is not a fighter he is a dreamer, an observer, and a sharer
of wisdom. He can not go out and hunt for his food and thus sees worth in the suggestion of the leader.

Eventually the leader loses sight of the spiritual altogether and finds that he is gaining absolute power
over his people by spreading these chips. He threatens the shaman, saying that he will tell the people of
the tribe not to go to him for advice, that his wisdom will be useless unless the shaman can tell the
people what the leader knows they "need" to hear.

No! But the people need to hear these words, they will be better for it! What will I do?

And so it begins.

The leader becomes the king, hierarchies arise within his politics and thus within the shaman's word -
begetting organization.

Systems of thought, no matter what they are, are not representative of the problem at it's core. Instead,
it is the money and power which corrupts spirituality, regardless of a difference in beliefs.