My proposal is that local theory of mind – what I call here the ‘infrastructures of mind’ – shapes the way people recognize and experience supernatural presence. That is, I argue that the local cultural invitation to imagine thoughts, mental images and inner sensations in particular ways – as potent, powerful and dangerous, for instance, or as the heart of an authentic self – will affect the way people recognize and experience God’s voice. I compare interview data from similar churches in the US, Ghana and Chennai, to show that there are systematic differences in the way people experience God and that these differences appear to reflect culturally different understandings of mind. The often-unnoticed infrastructures of the thing that thinks – the way we think about our thinking – alters not only our mental experience but also the very texture of our reality.
Hilloulot as a Case Study
Is it possible to bring together Jews of Moroccan origin wherever they may live and convince them to keep in touch with Morocco? This is not merely a question of visiting the country for tourism but, above all, of convincing Moroccan Jews to serve as promoters of Moroccan diplomacy. To achieve this aim, it was imperative to make brave decisions, which is indeed what King Hassan II has done. To give more consistency and significance to the ties of loyalty, the Moroccan state is taking remarkable measures, organising hilloulot (Hb. ‘pilgrimages’), moments of intense spiritual experience evoking a long Jewish presence in Morocco spanning two thousand years.
The Practice of’sharing’ in a New Age Variant of Umbanda
prescribe are therefore intended to rectify this imbalance, enabling their clients to submit to spiritual experiences and to embrace the entities’ point of view. In general, the entities’ utterances, which may be more or less elaborate and/or elliptical