Skepticism—Look it up!
Nihilism—Look it up!
Doubting the world is a non-issue.
Skepticism toward claims is a good idea.
The only reality for us is our experience.
The world is the context for ordinary being.
Skepticism toward the world is unprovable.
You can doubt anything!
Skepticism is logically self-defeating.
The skeptical attitude finds sufficient evidence to nourish it.
Ontology—Look it up!
Omitted from school — JT Gatto.
Trained to be a slave for 12+ years.
Experience—not external authority.
Being—not knowing, thinking, doing or having.
Care = our default way of being in the world.
We sacrifice authentic Being, trapped in the world of the Other.
Success comes from Being—not knowing, thinking, doing or having.
Everyone is fallen.
Inauthenticity is convenient.
Traditional philosophy is inauthentic.
The cause is the structure of being in the world.
Impersonalism = objectification.
Thrown = bias toward inauthenticity.
Absorption = looking for ourselves in other entities and phenomena.
Ontology—Look it up!
Omitted from school — JT Gatto.
Trained to be a slave for 12+ years.
Experience—not external authority.
Being—not knowing, thinking, doing or having.
Care = our default way of being in the world.
We sacrifice authentic Being, trapped in the world of the Other.
Success comes from Being—not knowing, thinking, doing or having.
Everyone is fallen.
Inauthenticity is convenient.
Traditional philosophy is inauthentic.
The cause is the structure of being in the world.
Impersonalism = objectification.
Thrown = bias toward inauthenticity.
Absorption = looking for ourselves in other entities and phenomena.
“Until you make the unconscious conscious, it will direct your life and you will call it fate”. - C.G Jung
Self-discovery is simply finding or uncovering your own individuality in order to fulfil God’s purpose for your life.
As every electronic gadget is created to meet a specific need, so likewise is every human on the surface of the earth. God has created us to fill a particular spot, to dominate it with something he has deposited in us.
That is why this e-book is packaged to take you briefly on a journey of self-discovery, and I believe that by the time you will be concluding this journey, you will have an understanding God’s original plan for you, who you are and why you are created. You will begin to manifest excellence in your life.
Enjoy!
Part 1 (Spirituality) Lecture on Spirituality & Development to students at Cambridge University -- explains why misconceptions about knowledge in west make it difficult to understand spirituality
“Until you make the unconscious conscious, it will direct your life and you will call it fate”. - C.G Jung
Self-discovery is simply finding or uncovering your own individuality in order to fulfil God’s purpose for your life.
As every electronic gadget is created to meet a specific need, so likewise is every human on the surface of the earth. God has created us to fill a particular spot, to dominate it with something he has deposited in us.
That is why this e-book is packaged to take you briefly on a journey of self-discovery, and I believe that by the time you will be concluding this journey, you will have an understanding God’s original plan for you, who you are and why you are created. You will begin to manifest excellence in your life.
Enjoy!
Part 1 (Spirituality) Lecture on Spirituality & Development to students at Cambridge University -- explains why misconceptions about knowledge in west make it difficult to understand spirituality
Discussion slides pertaining to key realizations about destiny and the triggers to activate one's destiny and having a great life full of adventure and excitement.
• What is a self image?
• How is your self image formed?
• How does your self image affect your performance, behaviour and relationships?
• How a Christian belief system impacts gay and lesbian sense of self?
• Ten evidences of a poor self image
• How does your sexual identity influence your sense of self worth?
• Cognitive dissonance - what is it and how does it affect your self image?
• How fragmentation and compartmentalisation of self occurs
• Internalised homophobia and its impact on self esteem
• How to move along the self esteem spectrum
• Ten ways to create a healthy self image
Image of the Divine (The Journey Within) is the first in a series of books written from a unique perspective, which allows anyone of average education to come to an awareness of who you are and why you are here.
It is a short story which takes you on a special inward journey back through time and space, gradually stripping away all that holds you firmly in this physical realm and eventually introducing you to your true self; you become the central character of the story thereby creating a more vivid experience of the scenarios that you will have to travel through on your way to self-discovery.
Karen Horney's theory: Neurotic, Neurotic Needs,Coping Strategies, Self Theory and Womb envy.
Slides are made for educational purpose only.
Reference is included at the end of the slides.
Apologetics 1 Lesson 4 The Art of Argumentation, Developing Your ApproachThird Column Ministries
Lesson 4 of a multipart series. The goal is to argue without being argumentative. Why good arguments often fail. How emotion plays a role in a discussion. Active Listening. Psychological Barriers. Antagonists. Certainty and the burden of proof.
Becoming is the process of changing your Being.
The dictionary defines Becoming as follows:
Be•come v. Begin to be; grow to be; turn into; (of a person) qualify or be accepted as; acquire the status of: ‘she wanted to become a doctor’.
For applications like Ontological Education, Integrity and Leadership, we are especially interested in this part of the process.
We can call this The Process of Becoming.
The Buddha defines Becoming as follows:
“Kamma is the field, consciousness the seed, craving the moisture. The consciousness of living beings… is tuned to a lower property… to a middling property… to a refined property. Thus there is the production of renewed becoming in the future. This is how there is becoming.” — Bhava Sutta (AN 3.76)
Becoming is the process of changing your Being.
The dictionary defines Becoming as follows:
Be•come v. Begin to be; grow to be; turn into; (of a person) qualify or be accepted as; acquire the status of: ‘she wanted to become a doctor’.
The Buddha defines Becoming as follows:
“Kamma is the field, consciousness the seed, craving the moisture. The consciousness of living beings… is tuned to a lower quality… to a middling property… to a refined property. Thus there is the production of renewed becoming in the future. This is how there is becoming.” — Bhava Sutta (AN 3.76)
“And how is a person of integrity endowed with qualities of integrity? There is the case where a person of integrity is endowed with conviction, conscience, concern; he is learned, with aroused persistence, unmuddled mindfulness and good discernment. This is how a person of integrity is endowed with qualities of integrity.”
— Cūḷa-puṇṇama Sutta (MN 110)
We use a positive model of integrity. It provides powerful access to enhanced performance for individuals, groups, organizations, and societies.
In our model, we discern (recognize) four phenomena dealing with right and wrong:
• morality
• ethics
• legality
• integrity
What is the teaching of the Buddha?
Is it a religion, or is it really something else—something we don’t even have a word for?
Why does Buddhism have so many rules?
Is there a scientific basis for integrity, ethics, morality, right and wrong?
What are the benefits of precepts like truthfulness, mindfulness and renunciation?
Aren’t they just outmoded beliefs?
Unity or oneness is the goal.
Mindfulness misdefined as open, receptive, pre-verbal awareness.
The Buddha does not speak with final authority because of cultural differences.
Idealism or perfection is unrealistic, against human nature.
Suttas should not be read as literal descriptions but as poetic mythology.
The Suttas encourage meditative activism.
Unity or oneness is the goal.
Integrity is difficult because it is misunderstood.
We are conditioned to be out of integrity.
Without integrity we are less than fully human.
Difference between ordinary schooling and ontological education.
Be ready to examine your assumptions about life.
Show up fully present, participating with integrity and being yourself authentically.
Look up and clear your misunderstood terms, as discussed in Becoming Genius.
Be committed to something greater than yourself, as described in What is Skillful Living?
Be willing to be cause over changing your Being, as discussed in Being and Becoming.
Being Integrity uses a certain technical terminology. You may think—and even find that others agree—that our language is unnecessarily complex, and could be made much simpler and more understandable.
Do not make this mistake, because if you do you will block the full benefit that this series makes available to you. The semantics of this material is very carefully crafted to provide a specific result. Substituting other terminology will deprive it of much of its power and effectiveness.
Most people have become so alienated from themselves by being in the world that they do not hear the silent summons of the Court of Conscience within their hearts. Thus they are convicted by default, and live the rest of their lives in dread of death.
Karma does not require any external agency, an omniscient divine judge or mystical accounting system. We ourselves are the plaintiff, the judge and the bailiff. Knowing well what we have done and not done, we condemn and sentence ourselves to a just punishment. The vast majority of human beings go after death to lower embodiments: animal wombs or other hellish conditions. These are already conditioned by their activities in this life. The process of Dependent Origination reliably brings that name-&-form into manifestation in the next life. This can happen over an entire lifespan, or in a moment. This dukkha: suffering or displeasure. The Buddha taught dukkha as the First Noble Truth, because realizing how deeply we are caught in the web of suffering is precisely the motivation to getting out.
Our ontological analysis in the Being in the World series shows that authentic Being is ontologically possible within our default mode of being in the world. But merely to theorize the possibility of such a state of complete integrity and mature individuality is insufficient.
Call of the Friend shows how to actualize the possibility of being integrity in our everyday life, despite the fact that in being in the world, our individuality is always already lost in the Other. Here we identify the ontological roots of the ontic possibility of integrity as wholeness. We also identify existential evidence for practically realizing our possibility for authenticity.
The Call of the Friend can happen to everyone. It is a potential that can occur at any moment, due to the inherent tension of Being in the World. The Call of the Friend leads us out of this tension towards a resolution based on achieving our authentic individuality. The Call of the Friend can be heard from within ourselves. It also can be echoed by someone outside of us—someone who is further along in the process of regaining their authentic Being. This is a special kind of friendship, not based on attachment or seeking reward, but on regaining and maintaining one’s individual integrity (wholeness).
We can now join the components of our analysis of being in the world into a coherent whole. Our characterizations of default human beingness as thrown projection, care, being towards death and being guilty are complementary views of the same ontological structure from different angles. But one of our goals remains unfulfilled: we still require existential proof that a person stuck in inauthentic being is capable of attaining integrity. If our analysis is accurate, the Voice of Conscience articulates the Call. The Call is a hint within our everyday existential inauthenticity that we are anxious about our potential for authentic existence. It is the voice of our repressed but still existing capacity for genuine selfhood. But if that capacity is genuinely repressed, how can it speak out? If we can hear the Call, its repression must already have been lifted. We must have already discovered our possibility of authentic being, no matter how minutely.
We have presented a rationale for choice and values that retains the authenticity and integrity of an individual’s life. The advantage of this model is that it gives unity to a life as a whole without requiring submission to a more or less arbitrary external authority. To achieve this wholeness, we still require to relate our life to something transcendent, beyond or outside itself. But in this case it is related to something that is one’s very own—that is, to death.
The ontological model presented herein is firmly rooted in philosophical rigor yet fully compatible with postmodern sensibilities. However, it would be premature to conclude that we advocate nihilism or atheism. The purpose of the spiritual agnosticism of Being in the World is to create an experiential ontological platform free from theological complexities. Our phenomenological approach provides a new model for theism grounded in direct personal experience of the Supreme instead of authority. Succeeding Parts of Friend of the Heart will develop this model in detail.
We have been leading up to this topic.
Care for ‘the world’ is an inadequate basis for choice.
Awareness of impending death provides a basis for integrity.
It shows that choosing for ‘the world’ is completely inauthentic.
It robs us of our self-determinism, energy, attention and authenticity.
Integrity is required for authentic Being.
Integrity is the subject of one of our advanced courses.
We use a positive model of integrity, versus the typical normative virtue model.
We define integrity as “the state or condition of being whole, complete, unbroken, unimpaired, sound, in perfect condition.”
Our analysis of death is part of our search for a complete ontological description of being in the world. Mortality often seems to be an insuperable obstacle to grasping the ontological structure of human existence as a single, unified whole. But our analysis demonstrates that understanding our mortality is actually a precondition for any individual to attain existential integrity. Our existence can become genuinely individual and whole only by seeing death ontologically as an ever-present impossible possibility that makes the possible impossibility of our existence inevitable.
Graspable = ready-to-hand.
Ungraspable = present-to-hand.
Death is graspable only as a possibility.
It can help us choose our authentic possibilities.
By relating to it through the other possibilities that are similarly our own.
Death is also graspable as a condition.
Self-concealing because it is non-existential.
It increases the significance of every choice we make.
Death as a context adds meaning, distinguishes authentic being.
Death can be ontologically characterized as the own-most, non-relational and inevitable possibility. It is an omnipresent, inescapable but non-actualizable possibility of our Being. Thus it is an ungraspable but undeniable aspect of every moment of our existence. It follows that we can only relate to death in and through its relation to what is graspable in our existence—namely, the genuine existential possibilities that constitute our daily life. Death thus remains beyond any direct existential or phenomenological grasp. But it is graspable indirectly, as an omnipresent condition of every moment of our directly graspable existence. Death is not a specific feature of the existential landscape, but a light or shadow emanating evenly and implacably from every such feature. It is the context within which the existential features configure themselves, a self-concealing condition for our capacity to authentically disclose our own existence to ourselves.
Time is the ultimate ontological constraint.
Time provides the ultimate object of care: death.
Phenomenological process discloses the relation of care with death.
Inauthenticity comes first.
Temporality means being in time.
Authenticity includes being authentic about our inauthenticity.
Totality includes all sides of our being: inauthentic and authentic.
Our ontological analysis of our default being in the world has been static—without considering its relation to time. Continuing our analysis of the underlying ontological structure of Being, we will connect the concepts of care and temporality. As before, we will forge that connection through a methodical process of phenomenological self-reflection. Our analysis of being in the world so far has been restricted to the negative. First, we focused upon inauthentic modes of being by concentrating on our average everydayness. Second, we downplayed the general structure of life as a unified whole by concentrating on the ontological structure of specific moods such as anxiety. We now reconsider these topics to demonstrate the fundamental relation of Being in time. The triple ontological structure of this section and those immediately following is authenticity, totality and temporality.
Our ontological analysis of anxiety in the previous section also sheds much light on skepticism and nihilism. Philosophers again and again attempt disproofs of skepticism about the reality of the external world; nevertheless all such attempts to invalidate the skeptical attitude ultimately fail. This is because any proper conception of our worldliness makes the skeptic’s doubts self-defeating, impossible and devoid of significance. We cannot disprove an unprovable philosophy. Nevertheless, skepticism as a mode of being persists.
Finding the Door: Falling away from our authentic self is thus experienced as a general phenomenon in life, to which every facet of human culture is vulnerable. Its convenience, generality, and particularly its effects in the philosophical traditions, are structural. For if this falling is a consequence of our absorption in the Other, it must be just as much a part of our ontological structure as the fact that we generally fail to find ourselves. Thus the tendency towards falling is an existential characteristic of default human beingness.
Ontology, the science of beingness, reveals deep insights about the nature of human life and experience. An ontological analysis of the human condition—our way of being—shows that our everyday social relations give us a particular kind of preoccupation with the world. This care about the world involves us in a network of conditions and actions we do not choose, leading us away from our authentic self.
This video series presents an extended ontological analysis of a subject that concerns and involves us all: Being in the World. Each section of the analysis will be accompanied by a detailed Study Guide giving directions for further observation and study.
We will analyze the ontic qualities of being in the world according to the ontological criteria and phenomenological methods given in the previous series, Becoming Genius. Needless to say, a working knowledge and practical familiarity with the methods presented in our previous series will be necessary to follow the discussion in Being in the World.
Welcome to the Program Your Destiny course. In this course, we will be learning the technology of personal transformation, neuroassociative conditioning (NAC) as pioneered by Tony Robbins. NAC is used to deprogram negative neuroassociations that are causing approach avoidance and instead reprogram yourself with positive neuroassociations that lead to being approach automatic. In doing so, you change your destiny, moving towards unlocking the hypersocial self within, the true self free from fear and operating from a place of personal power and love.
Collocation thường gặp trong đề thi THPT Quốc gia.pdf
Being in the World 3: Study Guide
1. Being in the World 3: Study Guide
— The Esoteric Teaching —
dharmasar@gmail.com
2. SLIDE 1
• Skepticism—Look it up!
• Nihilism—Look it up!
• Doubting the world is a non-issue.
• Skepticism toward claims is a good idea.
3. SLIDE 2
• The only reality for us is our experience.
• The world is the context for ordinary being.
• Skepticism toward the world is unprovable.
4. SLIDE 3
• You can doubt anything!
• Skepticism is logically self-defeating.
• The skeptical attitude finds sufficient evidence to
nourish it.
5. SLIDE 4
• We welcome
skeptical questions of our views.
• Triple structure of skepticism: anxiety, claims and doubt.
• Skepticism reveals us as beings with a possibility for self-
reflection.
6. SLIDE 5
• Uncanniness—Look it up!
• We feel not at home because we can't choose.
• We usually project our anxiety on some object.
• ‘The Scream’ Munch painting & Norwegian poem
express anxiety.
7. SLIDE 6
• Disconnect = alienation
• Void discloses that we are a space.
• Anxiety causes us to doubt the Other.
• Maybe the claims of the Other are not really authentic...
8. SLIDE 7
• Falsification—Look it up!
• Contingency—Look it up!
• Skeptic does us a service by falsification.
• Reveals that being in the world is not all that we
can be.
• If that is so, maybe there's another possibility...
9. SLIDE 8
• Skepticism is a particular
type of projected anxiety.
• Skepticism undermines its own logical foundation.
• Skeptic finds a reason not to care about the world.
• Reveals that we don't have to care about idle talk!
• Passionate doubt leads to passionate rejection of the
Other.
10. SLIDE 9
• We internalize and identify
with the worldliness of the world.
• Structurally, the meaning of our life is internal;
not imposed by the world.
• We internalize claims of the Other without
verifying them by evidence or self-reflection.
11. SLIDE 10
• Meaning is internal,
even if derived from the world.
• Skepticism goes too far in claiming that all meaning is
false.
• Real meaning must be rooted in internal phenomena.
12. SLIDE 11
• ‘Oneness’ is also
a form of nihilism.
• Ontological truth is found in trinity.
• No external source of meaning can mitigate
existential anxiety.
• Even though the meanings of the Other are false, they
still affect us.
13. SLIDE 12
• External structure of meaning cannot
reflect or explain actual experience.
• External source of meaning cannot completely engage our energy.
• Transcendental model offers a false alternative to worldly
meaning.
• For meaning to affect us, it must be part of our internal
ontological structure.
14. SLIDE 13
• Real meaning must
be rooted in experience.
• Nihilism and impersonalism are inherently identical.
• We need a transcendental source of meaning, but it is
not nihilism.
• Real transcendental source will come out in the
analysis of death. (Parts 4 & 5)
15. SLIDE 14
• Skepticism goes too far
in doubting everything.
• But skepticism can reveal the objectless nature of anxiety.
• Skepticism finds its place in the phenomenological
method because it reveals what really matters.
16. SLIDE 15
• If reality is unknowable,
then there is nothing to doubt!
• Skepticism conceals itself as rational argument but it is not.
• Skepticism is a good way to falsify claims, not an ontological
system.
17. EXERCISES AND QUESTIONS
• Locate a source of anxiety. Is it really the source?
• Get clear that your anxiety is actually without an object, and you are
projecting your anxiety on that object.
• Diagram the Triple structure of skepticism: anxiety, claims and doubt.Which is
the subject, object and relation?
• Get clear that you cannot experience ‘the world’ in its totality, but only the
objects in the world.
• Find something you are doubtful about, and see how that doubt is a product
of your anxiety. Now how does it look to you?
18. EXERCISES AND QUESTIONS
• Get in touch with your feeling of not being at home in the world. How does it feel?
• Get in touch with your feelings of space between yourself, other people and the
world. Be that space and see what shows up in it.
• Try not caring about something in the world that you think you are supposed to
care about, but really don't.What opens up for you?
• Identify some external sources of meaning in your life.Are they part of some '-ism'?
• Take courage and confront (look into) a source or object of strong anxiety for you.
What happens?