Get Rich Quick: getpoor.com [Work_At_Home_Secrets] CAN THIS BOOK HELP END TERRORISM?

"Hyperreligiosity: Identifying and Overcoming Patterns of Religious
Dysfunction," written by R.S. Pearson, was published by Telical Books
of Seattle, Washington.

The definition of hyperreligiosity is mental illness taking on a
religious nature. The new book "Hyperreligiosity: Identifying and
Overcoming Patterns of Religious Dysfunction" was written to examine
examples of it in the thinking processes and how to overcome them.
Psychologists developed the term hyperreligiosity yet there is no one
agreed upon spelling of it. It can either be spelled as, "hyper-
religiousity," "hyper-religiosity," "hyperreligiosity," or
"hyperreligiousity," and each spelling is used by doctors, which can
be found via doing a Google search.

Religions say the true spirit of God is loving and charitable, and
this is one very positive outcome of the religious life. But, it seems
to many people, they do not experience religious people as loving, but
instead as harsh, judgmental, and even paranoid. Often people deep in
religion pursuits do not have as their goal what Jesus Christ said was
the true aim of religion: helping widows and orphans in their
affliction. This book explains why dedication to religion often does
this to people and possibly what can be done to change that. The
author seeks to help ease the burden of being religiously obsessed for
-- what seems to many as -- the wrong reasons.

Psychiatrists see hyperreligiosity in someone having psychotic
episodes or epileptic fits in which they experience God. Politicians
see hyperreligiosity in the way terrorists use religion to justify
murder and other criminal acts. The author's view of hyperreligiosity
contains these definitions but also sees it as any religious activity
or thinking pattern that obscures the virtues of a healthy spiritual
practice. The author says mental illnesses are sometimes on a type of
spectrum, in that, many of us at some time or in some way, have these
problems in a lesser form. Hyperreligiosity is no exception.
Hyperreligiosity is easy to recognize when it is extreme and against
social norms, but when it is hidden, the person having it can also at
a disadvantage.

The author, R.S. Pearson, admits that he himself has had
hyperreligious traits on and off for some of his adult life. "I had it
starting in my teens. It took different forms, from a Christian
version to one into Eastern philosophy and New Age thinking. And then
it would even go back and forth between such ideas. Spirituality is
very important to me so I wanted to experience what the various paths
said I could," Pearson says. "To make sure I obtained the benefits of
given to those who really seeked, I believed I had to do a lot of
work."

"I still highly value my spirituality." He is quick to mention. "I say
in the book that Mother Teresa and Albert Schweitzer were not
hyperreligious. Hyperreligiosity can be understood by how it is a
personal problem. It doesn't produce anything of social value.
Religious saints and even members of monastic organizations often
provide or provided some social value. When hyperreligiosity strikes a
person, it doesn't give any them value, in fact, this is why religion,
as we can see in destructive cults, sometimes does more harm than good
in a person's life. There are psychological reasons why this is. Like
most educated people today, I value many aspects of Western
psychology. Many religious teachers and writers from all different
faiths do as well. The book contains important psychological wisdom in
it that has helped me overcome the hyperreligiosity in myself."

"After I started identifying that my problems were not based on the
fact that I wasn't good enough, that certain things weren't happening
not because God wasn't rewarding me, but just because we all have
certain limitations as people, I began to outgrow many of my
hyperreligious traits. This book contains the insights that have
helped me the most."

Like anyone with a basic college edcation, Pearson could have written
a book full of quotations and references from other books, but his
intent wasn't to write an academic book. "I think books that need to
reference other books every few sentences have a way of scaring away
less educated readers. We are in a period now where people reading
books, at least in the U.S., is not at an all time high. I wanted to
write a book that anyone could read. However, I did not want to
simplify too much of what I was saying. I think it's important that
the general public understand psychological concepts as much as
possible. I did take out the need to reference basic psychological
concepts that have become second-hand knowledge to most psychologists
anyway."

The author was born and raised in New York and resettled to Seattle in
1982. In 1992, he started ParaMind Brainstorming Software, which is a
software product that uses the idea of "exhausting the interactions of
words" to develop new ideas related to the user's typed-in sentence.

"Hyperreligiosity: Identifying and Overcoming Patterns of Religious
Dysfunction," published by Telical Books, can be purchased online at
Amazon.com or by sending $14.95 to Telical Books, P.O. Box 27401,
Seattle, WA 98165-2401. Postage is free.

(End of press release)

There is a timely nature of this work, as religious extremism is in
the news every night. The author's hope is that the ideas in this book
will become assimilated so that people drawn to acting out in
religious extremism have other perspectives to consider.

This book is instrumental for understanding why people join
destructive cults. This book bridges the gap between psychological
understanding and the spiritual drive. Each one done separately is
usually disregarded by the audience drawn more to the other. That is,
people writing on a secular psychological level do not always take
into account historically important spiritual goals. But the most
dangerous situation is when people with a religious drive are not
instructed on the dangers of what can happen to people who are very
religious and have some imbalances. This book describes how these
imbalances manifest and how they can be overcome.

Earlier psychologists used to explain psychological concepts to their
patients. Psychology seems sometimes in danger of becoming a lost
science in the minds of many. The author thinks it's time that people
started understanding again more academic psychological concepts. It
seems like there was more of a mainstream knowledge of psychological
concepts in the past then there is today.

Psychologists can't agree on the spelling of the mental illness known
as hyperreligiosity. It can either be spelled as, "hyper-
religiousity," "hyper-religiosity," "hyperreligiosity," or
"hyperreligiousity," and each spelling is used in google by doctors.
Hyperreligiosity is at the root of the need to join destructive cults
and blinds people to the goals of true spirituality. This book
examines the root causes of why a person can believe that a small
group can be the only one to have the answer to the greatest questions
on earth.

Hyperreligiosity is the ill-fitting grasp of the role of religion and
God in one's life. It is the disability that can lead to killing in
the name of God, or isolation from others in the name of religion. One
often sees reports in the news about people who have done various
criminal acts because they believe they were guided by God to do so.
The tone of this work is at once both psychological and spiritual. The
author himself had hyperreligious traits but went on to live a normal
life, graduating from a secular university and starting, and
maintaining for over twelve years, a software company. He uses basic
language that draws on psychology to construct an analysis of the
problem that takes into account the many positive aspects of religion.

See the author's CV here.

Please see the work on The Experience of Hallucinations in Religious
Practice for a similar book by the same author and for more
information that pertains to the style of this book.

Here is the introduction from the book: "Hyperreligiosity: Identifying
and Overcoming Patterns of Religious Dysfunction."

I must state first of all that I am not a psychiatrist and this work
falls under the realm of "anctedoctal evidence." Anctedoctal evidence
is nonetheless known to be very important in medical science. In no
way should a person who was diagnosed as hyperreligious by a
psychiatrist or psychologist look at this work as being a substitute
for adequate psychiatric or psychological help. I believe it is
fitting that someone who was once diagnosed as hyperreligious should
write a book on this subject rather than someone with no religious
belief. A person who has no religious belief can not understand the
gray areas where the religious person makes certain important actions,
which may be seen as sacrifices, for the benefit of their belief
structure.

Hyperreligiosity is the ill-fitting grasp of the role of religion and
God in one's life. It is the disability that can lead to killing in
the name of God, or isolation from others in the name of religion.
Hyperreligiosity happens most often when one thinks that they know the
mind of God, and that one can know all the ways of God. The bible is
one of the scriptures of the major world religions that clearly states
this is impossible. There are psychological reasons why a person with
hyperreligiosity needs to have the assurance that they know the
complete mind of God. This book will explore some of them and some
possible ways out of the dysfunctions of hyperreligiosity.

This is a very difficult work to write because religion often does
great things for people that can not be easily measured by society.
There has been a duality occurring in some therapeutic communities of
those who might be termed "hyperreligious" by some psychiatrists and
therapists and those who have spent many years in therapy and do not
fall under this judgment. Psychiatry often admits it can't cure
people. The very nature of being a part of the community of a local
church on a weekly basis, year after year, is a consistent social
achievement beyond some people's reach. Socializing with the same
group of people on a regular basis is often more than what some who
resort to psychiatry alone can say they have done.

It is hard writing a book on hyperreligiosity when you yourself know
that you have aspects of it. The worse thing for the hyperreligious is
to feel that they are somehow causing another person to be less
religious. Instead, in solving the problem of hyperreligiosity in a
person, one opens that person up for true religion, or better, true
spirituality. At times, in discussing one's hyperreligiosity, one may
seem like one is trying to sound like a saint. But when one sees the
problems associated with it, the listener begins to perceive that this
is not the case. One begins to wonder how good of a life this is that
we have chosen.

This book is in no way an attempt to help people become less religious
or spirituality-centered in their thinking. In fact, it is the
opposite, an attempt to empower spiritual people away from the
disempowering ideas found along the spiritual path. The word
"hyperreligious" seems like it might seem to mean "very religious" or
"ultra spiritual" in the way that we picture the qualities of a
superhero. Hyperreligiosity can happen when the outer form that true
spirituality flows through becomes distorted to the extent that it
becomes the sole focus. Instead of people being more loving, helpful
to others, and filled with what they experience as God's nature to
help them in their life, they become suspicious, isolated, and full of
an untrue image of God that they can mold to their personal desires.

A type of hyperreligiosity can also happen when political groups use
religious beliefs as a dividing line in the exercise of power, as a
way to build sides so that other aims can be achieved. Hence political
leaders in the past have called on the demon that is hyperreligiosity
to awaken in the people so that war could be more easily approved.
When hyperreligious does not exist in a person, there usually has to
be very, very strong reasons to justify war to a human being,
especially one that concerns oneself with religious thinking.

Hyperreligiosity produces painful results in the way other mental
illnesses produce painful results. It is the mental illness that seems
officially sanctioned by God to the person who has it. It can be
difficult reading this subject matter if you have been afflicted by
hyperreligiosity in any way. One may begin to feel anger, even
negativity. Temporarily, this state can be a better place to be. It is
taking the chance at maturing as an adult, instead being caught up in
acting out the biblical admonition of being "like little children" to
not just God in heaven, but to everyone, in every circumstance.

If there is a better understanding of hyperreligiosity, many of the
problems of the world can be further solved. But for a religious
person to even admit the term "hyperreligiosity" is a valid term, is
itself difficult. People talk about the changes that need to take
place as changes in the heart, but religious texts such as the bible,
do not limit it in such a way. There needs to be a growth of wisdom, a
growth of intellectual understanding of truth, for the world to
change. Understanding that religious action is not always fruitful is
a part of that knowledge and in fact much of the bible itself
discusses this.

My disclaimer to this book is that if a person's religion brings them
to a state of being that one becomes like a Mother Teresa or an Albert
Schweitzer, and truly helps many other people, that is wonderful. I
would never make an argument against that type of behavior, only
encourage it. I believe it is such individuals that caused the
evolution of humanity throughout time.

This work examines not so much how religion works miraculously in some
people's lives, but instead focuses on when it works disastrously in
others. I would be just as happy to write about religion's virtues
because I strongly believe in religion and its ability to produce all
the virtues. I noticed that there is not much written on this subject
of religious mental illness by people who still uphold religious
beliefs. I am in no way trying to make people "less religious" who
have hyperreligiosity. Making Mother Teresa less religious probably
would have also made her less helpful to the starving people of India.
The aim is to find a way to free what religion actually is about and
to know what is the form of mental illness and societal dysfunction
that hides in a religious costume. The result will be freeing those
with sincere religious desires to become more active in following the
true spiritual life. There will be no limit to the time or money
commitment such a life may have, but it will be free from the
psychological shackles that this book describes.

The hyperreligious notion of God can be a frightening one. It is a God
that holds good things from people, and who demands that people live
for religion, instead having one's own life improved by religion. Some
might think that their hyperreligiosity is justified by the biblical
command to love God with all one's heart, all one's mind and all one's
strength. This book explores dysfunctional faith, that is, why a
person can't love God with all their heart or all their mind or all
their strength. If a person really loves God with all their mind, they
may begin to see that the reason why they are not like other people
isn't necessarily because they are more spiritual, but may be because
they were more abused by others and created defense mechanisms against
this abuse.

Religious texts themselves have a balance written in them that helps
prevent a person from developing hyperreligiosity. The gospels mention
how Jesus taught us to not judge each other. Inherent in
hyperreligiosity is the need of eliminating in others certain types of
value and to only see certain values as existing in themselves. It is
like the way the psychotic who may have come from a situation in which
their value was threatened, creates a magical world by delusion of
grandeur in which they now have great value to others. The
hyperreligious has become threatened in their world and disempowered
by people, and so they develop the need to devalue others and create
value in themselves by their religious practice. But such can never be
the basis of the spirituality God tells us He wants in the scriptures.
Religion does teach us that God hears and answers our prayers, gives
us strength, and the like. The hyperreligious get stuck in this mode
of trying to live in this life of favor, and to do so they must judge
others in their mind as unworthy, especially when they have been
abused by others.

One can use this book as a part of one's spiritual arsenal when or if
religion becomes a painful and hindering thing in one's life. It can
be a note in one's song but not one's whole song.

I am using the style of writing that could be called "aphoristic." It
is also known as the "fragment" style, as in the case of Pascal's
"Pensees" or Novalis' philosophical writing. Much older spiritual
writing follows this format. It consists of an introduction followed
by merely numbered paragraphs. I find it a comfortable style for
reading because I often like to simultaneously read many books at
once. It provides small pieces of thought to meditate on without
having to laboriously read through long chapters. So, there is not a
greater structure in the sense of idea flow.

Selections from "Hyperreligiosity: Identifying and Overcoming Patterns
of Religious Dysfunction."

The bible says, "He who gets wisdom, loves his own soul." (Proverbs
19:8). Self-esteem in some is the only condition they posit as being
absolutely essential. How can it be fully given to someone by God or
by anyone else is a mystery because a person controls the most his or
her own thinking. To hold high in the heart the value of simply being
a human being, a being above all the animals, created in the image of
God, is to hold all such human beings in as high esteem as oneself,
and to make sure that value is very, very high. One abolishes all
philosophy against it. Paul, in the New Testament tells us to wear the
armor of God which includes "the helmet of salvation" and "the
breastplate of righteousness." (Ephesians 6). To the psychologically
healthy who really know the New Testament message, there is a known
sense of preserving one's own value. We can assume the historic
Christian church did know that everyone deserves this. As more cults
developed, and more unstable people gained leadership over thousands,
there have been many toxic religious situations develop which
destroyed many people's senses of self-esteem. 2)

The line separating a true spiritual connection with God and a
dysfunctional hyperreligiosity can be very thin, and very difficult
for many people to see. It's evident that many people don't see it.
The dividing line seems to be that the God requires some kind of moral
virtue to be present in our lives. We have to start with the virtue of
asking the divine for help. Some people don't have this virtue, so the
religious can at least see that this is a virtue in itself. Then, we
have to have the virtue of acknowledging the help we are given. The
tendency for many is to treat the relationship with the God as
negligible. One might imagine that God does not like that. God also
requires a certain level of respect. Complaining constantly or
doubting God's wisdom is forgiven, however the ratio of that kind of
behavior must be less than the attitude of trust in God for a
religious life of faith to be fruitful.

The obsessions and intrusive thoughts some have are not
psychodynamically "interested" in the thought type itself but are
instead in the general destruction of the self-image of the person, of
the creation of the Thanatos state, the death impulse. The unconscious
wish of a Darwinistic view of life, of a competitive society, is to
destroy certain types so that others feel more built up. The inner
reaction of some is obsessions and intrusive thoughts which try to
create an excuse for not being allowed the human privilege for just
being a human, for having one's needs met, as in the ability to feel
all value that a human being deserves for just being a human being.
When we realize deeply that humans are created in the image of God
then we can experience this elevated value in all human beings. The
experience and value of just being a human being is denied the
hyperreligious and obsessional, sometimes to themselves and often to
others. One can't feel the value in being a human being, one has to be
chosen, or "super spiritual" in some imagined way. The obsessional can
see their own real failings (just like anyone else's real failings),
and point their finger at this evidence to justify why they can't feel
at one with the privilege of having value. Value becomes tied up in
the obsessional defense. Great artists who are obsessional can never
feel their artwork is good enough because nothing they do will ever be
good enough precisely because it is done by them. It is interesting to
see that others opinions of their value do not sink in; this has the
direct proof and evidence of the "reflexive complex," that of denying
the value of themselves is merely the mirror image of another moments
in their life when they deny the value of others. Many famous artists
still hate themselves and commit suicide even when society deems their
work to be of great value! One can see in this not just a denial of
their own worth, but the worth of society as well.

Some people accept feeling disadvantaged as part of the spiritual
responsibilities of their path. People compare themselves to the least
but can begin to feel gratitude for praying for the prosperity to have
their financial needs met as well as being able to give to support
ministries. In this way, one can see it's unbiblical, unspiritual, or
even "demonic" to curse prosperity like some force against
spirituality. Prosperity in fact can free one from the burdens of the
stress of not having enough time for leisure, education, and one's own
ministry. David in the Psalms asks for prosperity, and he was even a
King. The Israelites longed for and went to the promised land because
it was the land of prosperity. This can puts one's own life into a
proper perspective in this area of finances. The tendency for a
hyperreligious person is often to seek poverty as a sure way of
entering the Kingdom of heaven because "It's harder for a rich man to
enter the kingdom of heaven than for a camel to pass through the eye
of a needle." (Matthew 19:24). The same bible said that "The blessing
of the Lord makes one rich, and He adds no sorrow with it." (Proverbs
10:22). Jesus must have been referring to the fact that it wasn't
impossible for the rich to enter heaven, it is just more difficult
than the poor man.

When talking about false prophets, in Matthew 7: 15 and 16, Jesus said
"You will know them by their fruits. Do men gather grapes from
thornbushes or figs from thistles?" This is a striking demonstration
of the fate of those who follow questionable spiritual teachings. In
life, one can see the fate of those who follow dysfunctional teachings
and do not bear fruit that is pleasant:. They usually get loneliness.
and isolation. Jesus' words "Do men gather fruits" can be interpreted
as "do people want to be with people who are unkind to others such as
those who judge almost everyone as unsaved?" One can often find many
lonely people who thought they had found some superior wisdom to the
way most understand religion.

One can postulate a grid of forces and characteristics in human life
that fill the entire real needs in society. Some people have the
bravery to construct skyscrapers. Some people have the nerve to open
human bodies and perform surgery. Some need the sensitivity to
construct beautiful music, and so on. There are many people who can't
understand that the small traits in people that help make up these
different psychologies in people do not make them less spiritual or
benevolent, only different. The wisdom of the aphorism, "It takes all
kinds of people to make a world," is often not understood by the
hyperreligious because their psychology is set up to reward only
people of a certain disposition.

Under science and sophistication, as we became more empirical, we
created television sets and sewed fingers back on. Science was always
here right under our noses, but as a species it took us a long time to
understand it. This is the way it is in each of our lives. If a person
pushes themselves in the wrong way, they will end up believing a lie,
and getting the results of that lie. This happens even if the lie
seems "of the light" or "spiritual." If the hyperreligious will become
more empirical and rational, their virtue will shine all the more.

Library of Congress Cataloging-in-Publication Data
Pearson, Robert Scott.
Hyperreligiosity : identifying and overcoming patterns of religious
dysfunction / R.S. Pearson
LC Control Number: 2005930060
Type of Material: Text (Book, Microform, Electronic, etc.)
1st edition
Seattle, WA : Telical Books, 2005.
ISBN: 0-9748139-2-3

Telical Books
P.O. Box 27401
Seattle, WA 98165-2401
U.S.A.

More information at
http://www.telicalbooks.com

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