Public safety concept. Public Safety Concept Comparative Theology

Training course of 6 books

The Comparative Theology curriculum is based on the Concept of Public Safety and is creative development... The course consists of six books.
The course is addressed to everyone who wants to understand the issues of religion and theology. It will be useful for teachers and teachers of history, psychology, the basics of life safety and social studies, as well as specialists of all types and levels. public service and those interested in matters of religious studies, theology, history, psychology and problems of public safety.

Book abstract 1

The textbook of the Forecasting and Analytical Center of the Academy of Management is intended for mastering and teaching the course "Comparative Theology".
The first book is divided into two parts. The first part is devoted to general issues and basic concepts, everything related to religion and religious systems. The book was written from the perspective of non-confessional people believing in God (that is, not professing any of the existing religions) and therefore the view expressed in the book is a new one, which has never been published in strict lexical forms.
The second part of the 1st book is devoted to the consideration theoretical foundations the interaction of people with religious systems and the impact of religious systems on people. In the second part, the foundations of the theory of human psychology are given and an inextricable connection between the spiritual and material parts of the culture of society is shown. For the first time, the course shows what spiritual culture really is.

Book abstract 2

The second book of Comparative Theology opens the third section of the course "Religious and Ideological Systems", which begins with an overview of the content of early forms of religious systems in terms of the culture of communal magic.
The following chapters are devoted to the analysis of the content of early national-state religious systems (Vedic-medicine culture) with some bias in the historical aspects of their formation. The second book ends with an analysis of the Old Russian faith.
The whole story is based on those moral and worldview positions that were set forth in the first book.

Book abstract 3

The third book includes a continuation of Part III "Religious and Ideological Systems", consisting of sections 3.3.1 "The Religious System of Judaism" and 3.3.2 "The Religious System of Biblical Christianity."
Considering the particular importance of these topics for the people of Russian civilization, both components of the Orthodox Bible have been analyzed in sufficient detail, and the presentation of the topics took up the entire third book of the course. The result is a separate (third) book completely devoted to the biblical topic.

Book abstract 4

The book includes a continuation of Part III "Religious and Ideological Systems", consisting of sections 3.3.3 The religious system of historical Islam and the culture of the Koran "and 3.3.4" Freemasonry and Marxism ". The fourth book ends with a separate section "Theology of Russian Civilization".
The chapter on the religious system of historical Islam ends the cycle of consideration of the three main "world" religious systems (Judaism, Biblical Christianity and historical Islam), considered "Abrahamic", and their interrelationships. The next chapter "Freemasonry and Marxism" continues the theme of the biblical concept from the standpoint of the expediency of a global scenario. And finally, the last chapter of the fourth book presents a look at some of the main aspects of Russian theology.

Book abstract 5

The fifth book of the textbook of the Forecasting and Analytical Center of the Academy of Management on the course "Comparative Theology" begins with the chapter "The Religious System of Ancient Iran", which opens a section on the religious systems of the Vedic East. This chapter fills in the gap left after the autonomous (from the Vedic East) consideration in the previous books of the curriculum of the main "world" religious systems. It provides an exposition of religious origins and basic misconceptions that entered at least three main "Abrahamic" religious systems, and also became the ideological basis of ideology. Soviet period... The materials of the chapter arrange in their places the chronologically sequential sources and consequences of the largest religious illusions.
The second chapter is devoted to the religions of India. The religious experience of Hinduism is good in that it can be used to trace the development of Eastern religious illusions: those that were not considered in the analysis of Zoroastrianism. And first of all, of course, we are talking about oriental psychotechnics. Psychotechnical religious applications are the first highly interesting aspect of Hinduism. Another very interesting aspect of the Hindu religious system is social organization Indian civilization, which is closely related to religious doctrine and both are a single complex on which the caste-caste Indian order is held.

Book abstract 6

The sixth book of the textbook of the Forecasting and Analytical Center of the Academy of Management on the course "Comparative Theology" consists of two chapters. The first chapter is a description of the world religious system of Buddhism. The second chapter is devoted to the religious and political systems China.
The sixth book is the final description of the religions of the East and the entire course. At the end of the book is a list of sources throughout the course.

Internal Predictor of the USSR. Comparative Theology. Book 4, part III

COMPARATIVE THEOLOGY. Book 4, Part III

Tutorial

Academy of Management of Global and Regional Processes of Social and Economic Development

FORECAST AND ANALYTICAL CENTER

Part III (continued) Religious and ideological systems 3

3.3 "World" religious systems Vedic-medicine man culture (continued) 3

3.3.3 The Religious System of Historical Islam and the Culture of the Quran 6

Arabia and its closest neighbors at the time of the prophet 10

Religious setting in Arabia at the time of the prophet 12

Features of the birth of the prophet and his possibilities 13

Start Sermon 18

First Muslim communities 25

The beginning of the "Muslim era" 29

Strengthening the position of Islam during the life of the prophet 33

Historical Islam: Destiny and Crisis 46

Ending Sermon 55

First Caliphs 59

Problems of the Caliphate and the Problem of Canonization of Revelations 62

Composing the Text of the Quran 71

Relativity of the "purity" of the Qur'an 74

The need for "Holy Scripture" in general 80

On some incongruities included in the Qur'an 85

Quran about people and souls 93

"Islamic" "theocracy" 103

On Some Aspects of the Doctrine 108

On the main "pillars" of historical Islam 112

Conclusion 123

3.3.4 Freemasonry and Marxism 124

Prehistory of Freemasonry 126

General structure of Freemasonry 132

The first knightly church orders 141

The role and means of order structures 149

The ideological and religious basis of the first orders 155

A brief overview of some of the famous orders 157

The Crisis of Biblical Christianity and the Rise of Freemasonry 160

Freemasonry during the capitalization of Europe. 165

Freemasonry Management Scheme 168

Marxism as an ideology of pseudo-socialism 171

Secular "socialist" world civilization 180

Failure of the scenario of "socialist" globalization 184

The role of masons in modern world and the crisis of the biblical concept 189

The Da Vinci Code 193

Conclusion: The Crisis of "Spirituality" of Secular Freemasonry 198

Theology of Russian civilization 201

Russian Regional Civilization 201

Cultural "monuments" of Russian theology 204

Russian Theology and Questions of Truth 211

Russian theology and questions of posthumous retribution 213

Conclusion 220

Part III (continued). Religious and ideological systems

3.3 "World" religious systems

Vedic medicine culture (continued)

In book 4, we continue our examination of the world's religious systems. Next in chronology behind biblical Christianity is the religion of historically established Islam. The religious system of historical Islam [i] , as well as the two previous largest religious systems ( Judaism and Biblical Christianity), was formed as a result of the appearance of the so-called "messenger-prophet" and is the religion of monotheism-monotheism. However, there are many serious differences in the algorithm of becoming historical Islam and in the content of Islam - from the two previous (chronologically) world religious systems.

Just like its world predecessors, Islam appeared at the moment of an acute crisis of the previous (in chronological order) religious system of Biblical Christianity. As is already known from the previous book, the Roman Empire, which followed the empire of Alexander the Great (356 - 323 BC), collapsed almost immediately after the adoption of the biblical-pseudo-Christian doctrine at the national level in the late 4th - early 5th centuries. If in the West (mainly in Europe) the biblical order in the fragmentary states of the Roman Empire after its collapse was largely based on the power of the popes, then in the East (in Byzantium) the biblical (Orthodox) order continued to be supported by the patronage of the emperor. Both are bad. As we already know, the crisis of general biblical Christianity was expressed in the constant struggle for power between the hierarchs of Rome and Constantinople in the period from the beginning of the 5th century to the middle of the 15th century ( the seizure of Constantinople by the Turks and the fall of the power of the Byzantine emperor; almost simultaneously with this, the Catholic Church lost the remnants of power over many states of Europe, and “Christianity” continued to share).

It was at the moment when the final irrevocable substitution for the crowd of the teachings of Christ for the teachings of the Antichrist (biblical Christianity) and the acceptance of the latter by all branches of the pseudo-Christian churches - another "messenger" appears from Above with the next clear signs (VII century). Also, at this time, the formation of the basic canons of Judaism was already completed (the Talmud was formed) and an extensive dispersion of the Jews took place. That is, the prospects for an independent (without the help of another messenger) revival of the centers of teaching the truth of faith to God, which were carried to people by all the prophets (first of all, Moses and Jesus), did not remain in the many-faced East by this time at all. The doctrine acquired through the next prophet (Muhammad), which received the name Islam - first of all, returns people to the question of the purity of their faith from the position of the Almighty, as stated in the Quran.

No matter how powerful the ancient civilizations-empires based on unrighteous faith (religion) were, they all fell (disintegrated) as stated in the Quran ( quotes from the Koran are given according to the translation of I.Yu. Krachkovsky with the replacement of the word "Allah" with "God"):

Quran 30 ("The Romans")

8 Have they not [v] thought about themselves: God did not create the heavens and the earth and what is between them, except in truth and for a certain period. But many people do not believe in meeting their Lord!

9 Did they not walk on the earth and see what was the end of those who came before them? They were more powerful than their strength, and they blew up the earth, and populated it more than they populated. Their messengers came to them with clear signs. God was not such as to tyrannize them, but they tyrannized themselves!

But the fate of the collapse did not escape the first largest empire. historical Islam... The latter immediately makes one think about the purity (righteousness) of faith (religion) historical Islam and, first of all, the compliance of this faith with the teachings of the Koran, which contains a warning about the collapse of the largest empires based on unrighteous faith.

At the same time, as always happened in the history of modern civilization, every arrival of the messenger-prophet radically changed the global alignment of forces, intervened in the plans of the "world behind the scenes" with the help of as if on the basis of what the messenger said - a new religious system that was distorted, but still gave rise to the next largest civilization-empire. This is historical evidence that the first priority of generalized controls (religious and worldview) was and is determining everything else. And therefore, the security and fate of this or that regional civilization-empire completely depends on the objective purity (righteousness) of the religious system. And the disintegration of an unrighteous civilization is a matter of time, allotted to it from Above within the limits of God's permission.

As a result of the arrival of the Prophet Muhammad, another largest empire appeared in the global civilization, formed on the basis of historical Islam... This empire ( alternative center of globalization ) became like silent reproach for all unrighteous biblical civilization. Why a dumb reproach?- Because the Qur'an contains enough information to not only rise above the biblical culture, but also to come to a non-confessional faith to God - the Creator and Almighty - without intermediaries. but still in the environment historical Islam these possibilities of the Quran are not used... And so the whole civilization historical Islam turned out to be inscribed by default (contrary to the teachings of the Koran) into the general biblical culture (Judaism + “Christianity”). And if “Christians” simply considered and consider Islam - “the religion of the Gentiles” - defending their religious superiority, then the Jews (especially dedicated Jews and their masters) sense the trouble for their faith and their work, which can come if someone comprehends even some the most important provisions of the Quran.

This the dreary apprehension of the masters of the Jews and at the same time the statement of the fact that the Koran exists, that civilization bears it historical Islam, but the Quran itself has not yet been understood by Muslims to the extent that it can rise above the biblical concept- expressed David Markish, one of the “Zionists” who left the USSR for Israel (our footnotes).

Academy of Management of Global and Regional Processes of Social and Economic Development

Comparative Theology Book 1

Management Academy

global and regional processes of social and economic development

FORECAST AND ANALYTICAL CENTER

Comparative theology

(Book 1: Parts I, II)

tutorial

Foreword

Part I General issues: religion, religious studies, comparative theology

1.2. Versions of the origin of religion

1.3 Functions of religion

1.4. Thematic sections of theology

1.5 Classification of Religious Systems

Part II Spiritual culture: the foundations of the vitality of religious and ideological systems

2.1. Religious worldview

2.2. Two foundations of two different worldviews

The basis of the "familiar" worldview

Explanation: "mosaics" and "kaleidoscopes" of the worldview

On the “worldview” of those who use alcohol, tobacco and drugs

The basis of a correct worldview

2.3. The psychological foundations of a religious worldview

The structure of the personality psyche

Types of psyche

Spiritual culture as the basis of religious systems

Spiritual capabilities of people and their choice

Natural spiritual hierarchy and freedom of choice

2.4 Dynamics of spiritual culture

"Genetics" of spiritual heritage and people's choice

On the genetics of the "Homo sapiens" species in general

Genetics and Natural Spiritual Dynamics

Genetics, morality and social responsibility

2.5 The Mechanism of Natural Spiritual Dynamics

Providence expediency and genetics

Ancient global cultural project

Provident feasibility and technical progress

The law of time

The content of this tutorial is broadly in line with curricula and standards Russian Federation... When compiling the course, the team of authors tried to cover as broadly as possible and at the same time as briefly as possible all aspects of religious studies and the history of religions that students need (based on the experience of training courses already available in the education system of the Russian Federation). This textbook includes a comparative analysis of the approach to issues of religion in different faiths, which is necessary and sufficient for further independent understanding of the role of religion in the life of every person, states and civilizations. The latter allows us to call this tutorial textbook on comparative theology, since it goes beyond the content of existing textbooks on religious studies and the history of religions, which are already accustomed to in many universities of the Russian Federation.

At the same time, many fragments of this textbook are based on materials from existing courses and textbooks on religious studies, the history of religions, and also borrowed from other materials: world history, encyclopedic dictionaries, scientific works, articles, numerous materials on the Internet. A general list of the works used is given at the end of this tutorial ( at the end of the sixth book). Widely known and little-known materials were rethought by us in order to comprehensively describe the issues of religion and form a chronological and factual basis for the course. comparative theology.

The Way of His Providence

Unbeknownst because

That there is faith in Him -

But there is no faith in Him!

Many are already familiar with the discipline of religious studies. The course of religious studies is taught in Russian universities and is considered optimal for today, since within the framework of this course they try to avoid two extremes, adhering to which one can easily take the side of one of the religious systems of our time, or on the side of atheism, from the position of which until quite recently it was relatively easy criticize any of the existing religions. Thus, the authors of practically all textbooks on religious studies try to adhere to "neutrality", clearly trying not to become apologists of any of the religions, and not to look like atheists.

And it seems that this position in the modern world, which represents the entire spectrum of religions (from the most ancient to the most "young"), as well as the entire spectrum of atheistic ideological offshoots, is the most advantageous and correct. One could agree with this, if not for several serious disadvantages of this approach:

· At first, after getting acquainted with the course of religious studies, people do not have an understanding (and even a feeling) of the need for a conscious choice of religion, which should appear based on a comparative analysis of the relationship of people with God proposed in each of the studied religions, or on the basis of a comparative analysis of the absence of such relationships in some religions and the presence in others. That is, the course of religious studies for today is mostly this is a purely educational course... And therefore there is no interest in him, especially among young people.

· Secondly That follows from the first, after mastering the course of religious studies, people usually do not ask themselves which of the religions is the closest to their aspirations for the closest relationship with God, if, of course, people have such aspirations at all. Or does none of the existing religions of our time meet man's aspirations for the closest connection with God in his life? Such questions do not arise - also because of the purely cognitive direction of the course in religious studies: people who have completed such a course do not understand its purpose for their modern life.

· Thirdly, which follows from the first and second, after mastering the course of religious studies, people usually do not ask the question: to believe or not to believe at all? After which he must natural for humans follow a series of questions: who to believe? how to believe? is it possible to believe God outside of existing religions - since none of them represent an impeccable system in which a religious person can find correct answers to all vital questions?

The modern most common course in religious studies is an analysis of everything that concerns the history and causes of the origin of religions, their geography and chronology, as well as some measures of the influence of religions on states and civilizations. The aspects of comparing the worldviews of people within the framework of a particular religion are considered. All this is necessary and important to know and keep in mind. But at the same time, the aspects are practically not affected comparative theology from the position of a person who is not either a believing apologist for a particular religious system or a convinced atheist.

It should be noted that the largest frontier that gave impetus to the development of religious studies was the period when many political movements appeared in the West, in which atheism began to be preached ( a decisive refusal in the circles of the European "intelligentsia" from belief in the existence of God and, in general, many supernaturals that were cultivated before) - became the moment of the beginning to the middle of the XIX century, the famous era of "Enlightenment" in Europe. This opened up the opportunity in academia to explore all major religions. from the point of view of an outside observer, that is, one who is not an apologist (preacher and guide) of any of the studied religions and faiths. This approach allowed without undue religious bias to judge, as it were, from the outside about certain merits and demerits of a particular religion and faith. In short, a certain external (different from the apologetics of a particular religion) point of view appeared on the questions, directly related to the field of research comparative theology ... But the nascent religious studies never developed into comparative theology for many objective and subjective reasons that took place in the world at the turn of the 19th and 20th centuries.