We here try to apply the concept of Possible/Parallel Worlds from Logic, which came to our knowledge through the hands of Graham Priest, and through a French movie, to Psychiatry. We think this concept is ideal because we can make use of mathematical elements to draw theories of control, and diagnosis, and therefore also therapeutic theories. We will make use of the new model of psyche proposed by us to expand on a few items. Perhaps the best use of this paper is empowering the professionals of Psychiatry, and Psychology by providing new tools for their studies, and work. The main focus is the human psyche. In order to explain the World of God, Inner Reality, and Outer Reality, which are divisions that are obtained from applying the concept of parallel worlds to the studies on the human psyche, we end up paying a light, and perhaps, an enlightening, visit to the concepts of schizophrenia, autism, Down Syndrome, and psychopathy.
A problematics of belief structures and the creation of the concept of the selfmahogan
The development of religion and belief structures within the pre-classical Greek period 800-759 BCE and how it developed with the care of the self into montheism
We here try to apply the concept of Possible/Parallel Worlds from Logic, which came to our knowledge through the hands of Graham Priest, and through a French movie, to Psychiatry. We think this concept is ideal because we can make use of mathematical elements to draw theories of control, and diagnosis, and therefore also therapeutic theories. We will make use of the new model of psyche proposed by us to expand on a few items. Perhaps the best use of this paper is empowering the professionals of Psychiatry, and Psychology by providing new tools for their studies, and work. The main focus is the human psyche. In order to explain the World of God, Inner Reality, and Outer Reality, which are divisions that are obtained from applying the concept of parallel worlds to the studies on the human psyche, we end up paying a light, and perhaps, an enlightening, visit to the concepts of schizophrenia, autism, Down Syndrome, and psychopathy.
A problematics of belief structures and the creation of the concept of the selfmahogan
The development of religion and belief structures within the pre-classical Greek period 800-759 BCE and how it developed with the care of the self into montheism
divine omnipotence, divine omniscience, divine omnibenevolence, divine attributes, divine omnipathy, polydoxy, theodicy, problem of evil, miracles, soft power, weak power, the hobbit, the annunciation, the incarnation, ivan karamazov and the grand inquisitor, mary's fiat, the passion of jesus, axis of...
Also found in:miracles, theodicy, the hobbit, divine attributes, the incarnation, the annunciation, polydoxy, soft power, problem of evil, marys fiat, axis of codependency, axis of cocreativity, divine omnipathy, divine omnipotence, divine omniscience, weak power, apathetic indifference, divine omnibenevolence, ivan karamazov and the grand inquisitor, the passion of jesus
metaphysics, natural theology, philosophical theology, theology of nature, john haught, joseph bracken, philip clayton, david ray griffin, a.n. whitehead, charles sanders peirce, charles hartshorne, john milbank, catherine keller, thomas oord, monica coleman, tripp fuller, panentheism, john caputo, process theology, evolutionary epistemology, fallibilism, john sobert sylvest, malunkyaputta, nominalism, essentialism, univocity of being, analogy of being, god concept, epistemic indeterminacy, ontological undecidability, entropic erasure, problem of induction, godel's incompleteness theorems, infinite semiosis, self authenticity, self transcendence, self actualization, soteriological trajectory, sophiological trajectory, polydoxy, radical orthodoxy, radical hermeneutics, homebrewed christianity
aurobindo, tony jones, crystal downing, charles sanders peirce, amos yong, john sobert sylvest, leonard sweet, brian mclaren, panentheism, panen-theism, pan-entheism, triadic sign, semiotic science, pansemioentheism, pan-semio-entheism, polydoxy, theology of nature
dorothy day, anarchist, pacifist, anarchism, pacifism, distributism, communitarian, corporal works of mercy, spiritual works of mercy, coercive government, anti-statist, preferential option for the poor, preferential option for the marginalized
Why is this So? ~ Do Seek to KNOW (English & Chinese).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma teaching of Kamma-Vipaka (Intentional Actions-Ripening Effects).
A Presentation for developing morality, concentration and wisdom and to spur us to practice the Dhamma diligently.
The texts are in English and Chinese.
Exploring the Mindfulness Understanding Its Benefits.pptxMartaLoveguard
Slide 1: Title: Exploring the Mindfulness: Understanding Its Benefits
Slide 2: Introduction to Mindfulness
Mindfulness, defined as the conscious, non-judgmental observation of the present moment, has deep roots in Buddhist meditation practice but has gained significant popularity in the Western world in recent years. In today's society, filled with distractions and constant stimuli, mindfulness offers a valuable tool for regaining inner peace and reconnecting with our true selves. By cultivating mindfulness, we can develop a heightened awareness of our thoughts, feelings, and surroundings, leading to a greater sense of clarity and presence in our daily lives.
Slide 3: Benefits of Mindfulness for Mental Well-being
Practicing mindfulness can help reduce stress and anxiety levels, improving overall quality of life.
Mindfulness increases awareness of our emotions and teaches us to manage them better, leading to improved mood.
Regular mindfulness practice can improve our ability to concentrate and focus our attention on the present moment.
Slide 4: Benefits of Mindfulness for Physical Health
Research has shown that practicing mindfulness can contribute to lowering blood pressure, which is beneficial for heart health.
Regular meditation and mindfulness practice can strengthen the immune system, aiding the body in fighting infections.
Mindfulness may help reduce the risk of chronic diseases such as type 2 diabetes and obesity by reducing stress and improving overall lifestyle habits.
Slide 5: Impact of Mindfulness on Relationships
Mindfulness can help us better understand others and improve communication, leading to healthier relationships.
By focusing on the present moment and being fully attentive, mindfulness helps build stronger and more authentic connections with others.
Mindfulness teaches us how to be present for others in difficult times, leading to increased compassion and understanding.
Slide 6: Mindfulness Techniques and Practices
Focusing on the breath and mindful breathing can be a simple way to enter a state of mindfulness.
Body scan meditation involves focusing on different parts of the body, paying attention to any sensations and feelings.
Practicing mindful walking and eating involves consciously focusing on each step or bite, with full attention to sensory experiences.
Slide 7: Incorporating Mindfulness into Daily Life
You can practice mindfulness in everyday activities such as washing dishes or taking a walk in the park.
Adding mindfulness practice to daily routines can help increase awareness and presence.
Mindfulness helps us become more aware of our needs and better manage our time, leading to balance and harmony in life.
Slide 8: Summary: Embracing Mindfulness for Full Living
Mindfulness can bring numerous benefits for physical and mental health.
Regular mindfulness practice can help achieve a fuller and more satisfying life.
Mindfulness has the power to change our perspective and way of perceiving the world, leading to deeper se
HANUMAN STORIES: TIMELESS TEACHINGS FOR TODAY’S WORLDLearnyoga
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In Jude 17-23 Jude shifts from piling up examples of false teachers from the Old Testament to a series of practical exhortations that flow from apostolic instruction. He preserves for us what may well have been part of the apostolic catechism for the first generation of Christ-followers. In these instructions Jude exhorts the believer to deal with 3 different groups of people: scoffers who are "devoid of the Spirit", believers who have come under the influence of scoffers and believers who are so entrenched in false teaching that they need rescue and pose some real spiritual risk for the rescuer. In all of this Jude emphasizes Jesus' call to rescue straying sheep, leaving the 99 safely behind and pursuing the 1.
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Lesson 9 - Resisting Temptation Along the Way
SBs – Sunday Bible School
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MAGAZINE: THE CAREER THAT IS PROPOSED TO US: The Path of Salvation, Holiness and Perseverance to Reach Heaven
Commentator: Pastor Osiel Gomes
Presentation: Missionary Celso Napoleon
Renewed in Grace
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The PBHP DYC ~ Reflections on The Dhamma (English).pptxOH TEIK BIN
A PowerPoint Presentation based on the Dhamma Reflections for the PBHP DYC for the years 1993 – 2012. To motivate and inspire DYC members to keep on practicing the Dhamma and to do the meritorious deed of Dhammaduta work.
The texts are in English.
For the Video with audio narration, comments and texts in English, please check out the Link:
https://www.youtube.com/watch?v=zF2g_43NEa0
2 Peter 3: Because some scriptures are hard to understand and some will force them to say things God never intended, Peter warns us to take care.
https://youtu.be/nV4kGHFsEHw
The Chakra System in our body - A Portal to Interdimensional Consciousness.pptxBharat Technology
each chakra is studied in greater detail, several steps have been included to
strengthen your personal intention to open each chakra more fully. These are designed
to draw forth the highest benefit for your spiritual growth.
The Good News, newsletter for June 2024 is hereNoHo FUMC
Our monthly newsletter is available to read online. We hope you will join us each Sunday in person for our worship service. Make sure to subscribe and follow us on YouTube and social media.
What Should be the Christian View of Anime?Joe Muraguri
We will learn what Anime is and see what a Christian should consider before watching anime movies? We will also learn a little bit of Shintoism religion and hentai (the craze of internet pornography today).
Kenneth Grant - Against the Light-Holmes Pub Grou Llc (1999).pdf
Nonduality week morrell
1. Johnboy January 30, 2012 at 3:10 pm #
Wilber’s integral approach could be improved by becoming even
more integral, I think.
Epistemologically, when we “transcend but include” all
quadrants [AQ] and all levels [AL], it would be best to do
that at all times [AT]. And by “time” I mean “kairos” not
“chronos,” which is to say – not at every moment in time,
temporally, but – every time we fully realize a value,
axiologically.
This distinction is subtle but important. What it means is
that a truly integral interplay of quadrants and levels is
required for all optimal human value realizations. No quadrant
or level, alone, is sufficient and all are necessary for every
significant value realization. Wilber, contrastingly, tells us
that there are different realms of knowledge and different
modes of knowing, each realm or mode both necessary and
sufficient for yielding valid knowledge. That’s not true
integrality, just a mere inclusivity.
I’ll provide an example. We could divide human knowledge up
into 4 methods or types of questions: 1) descriptive – What is
that? 2) evaluative – What’s that to us? 3) normative – What’s
the best way to acquire (or avoid) that? 4) interpretive – How
do we tie all of this back together (re-ligate)? Each method
is distinct, hence autonomous. But all are necessary to
complete the picture and fully realize a value. We could say,
then, that these questions (probes) are methodologicallyautonomous but axiologically-integral.
We might more broadly conceive the descriptive as our
sciences, the evaluative as our cultures, the normative as our
philosophies and the interpretive as our great traditions. We
could describe their integral relationship thus: The normative
mediates between the descriptive and the interpretive to
effect the evaluative.
What’s the difference? Without this important nuance, religion
can claim a special gnosis – not just interpreting reality,
but – describing reality. This isn’t new; it’s fideism.
Science, for its part, would not only describe but also
interpret reality, which is not a new conflation but a tired
old scientism. They’re suggesting, then, that each of these
these different methods are both methodologically and
axiologically autonomous.
The nondual, epistemically, entails the robustly relational
aspect of human value-realization. It describes the enjoyment
of fellowship, of simple awareness. It goes beyond our
dualistic problem-solving epistemic suite (empirical, logical,
practical, moral, etc) but not without it. For example, we
could conceive of a nondual value-realization in terms of a
spousal mysticism, which is caught up in the throes of ecstasy
with our Bride (let’s not be coy, we’re talking about
“knowledge OF” in the Biblical sense). Sticking with that
1
2. particular example of the nondual, one dualistic value-added
contribution might be realized in terms of some “knowledge
ABOUT” our love-partner; for example, we could suggest that
that knowledge about our love-partner came about as we
determined beforehand that it was not, rather, our wife’s
identical twin sister to whom we were going to be making love
(persistent & seductive as she had been over the years, the
little devil).
I’ll return with a few comments on the nondual from an
ontological perspective.
Reply
Johnboy January 30, 2012 at 4:47 pm #
As we consider the nondual realizations of the East, we must
be clear in distinguishing between epistemology (how do we
know what we know?) and ontology (what’s the basic stuff of
reality?). The nondual realization, itself, speaks to neither
epistemology nor ontology but, instead, of an ineffable
phenomenal experience (which characteristically leaves one
with little of which to effable). The take-away is practical
more so than theoretical, existential more so than
metaphysical and conveys a sense of radical solidarity, which
then produces the fruit of an immense compassion. If you meet
the metaphysical Buddha on the road, kill her, I say.
The West has a tendency to process Eastern experiences through
metaphysical lenses. Now, the nondual experience does arise in
the context of practices, which are epistemically fraught. But
those practices have implications much more so dealing with
how it is we SEE reality and much less so dealing with how it
is we PROCESS reality. Those practices gift us with perceptual
purity and conceptual clarity but do not otherwise involve
conceptual map-making. They help us fruitfully engage our
participatory imaginations (or hometown knowledge – that
skillset that gets us around town while meeting our needs with
great ease but which may not, with equal facility, otherwise
allow us to provide an out-of-towner with a clear set of
directions to this or that destination, notwithstanding our
own long familiarity with same).
Wilber’s nondual theology/theodicy has undeniable ontological
implications and it’s no better (really worse in some ways)
than many other onto-theology projects, as I see it. The chief
problem that I have with mixing metaphysics and theology is
that we come off proving too much, saying more than we can
possibly know, telling untellable stories. That’s not living
with paradox; it’s trying to banish mystery because we cannot
bear the anxiety of reality’s ambivalence toward us and
ambiguity for us.
Don’t get me wrong; I say we should let a thousand
metaphysical blossoms bloom. But their value-added take-away
is in framing up our most pressing questions and most
insistent longings, orienting us existentially to Whomever it
is that might answer them -not academically & theoretically
with formulaic answers, but – relationally & compassionately
2
3. with a consoling Presence.
So, of course, we will have our sneaking suspicions
metaphysically but we best leave them in the form of vague
questions and not definitive answers (even those answers
conveyed allegorically):
1) How can the Creator interact with creatures if we do not
together participate in some type of Divine Matrix of the same
STUFF (forget the root metaphors: being, substance, process,
experience, etc)? The placemarker I use for this question is
intra-objective identity.
2) How is it that the Creator and creatures dance together in
an inter-subjective intimacy?
3) How can each of us best grow integrally with intrasubjective integrity?
4) If there is something wholly transcendent, ontologically,
certainly, we cannot successfully DESCRIBE it (even though we
might successfully REFER to it) due to its inter-objective
indeterminacy?
Now, there is truly something to Moltmann’s “tzitzum” and
Simone Weil’s “divine delimitation” and the Kabbalistic
“shrinking of God” that also appeals to me in Wilber’s
creation theology/theodicy. But we can improve this account, I
believe, with a healthy dose of apophatic theology, such as
can be found in Robert Cummings Neville’s approach to the One
(indeterminate) & the Many (determinate vis a vis the act of
creation).
Theodicy problems arise from the presumption that we know more
about God’s essential nature/divine attributes than we could
possibly know, especially vis a vis Her supposed moral
character (a truly anthropomorphic move). The problem of human
suffering, even when supposedly dismissed on theoretical
grounds, will always perdure practically. Even a workable
academic solution will not ever be existentially satisfying?
In the end, most come across as cruel, anyway? Ultimately, we
just do not know WHY things are wrong or exactly HOW they will
be set right but can only live our lives with hope because of
WHO it is who told us THAT everything will be alright?
Finally, there is nothing magical about preserving paradox. We
do not know ahead of time (a priori), in any given encounter
of paradox, which we can 1) dissolve via a paradigm shift 2)
resolve via some Hegelian dialectic 3) evade for all practical
purposes 4) exploit by maintaining its creative tensions. This
is to make the point that some dualistic realities are not
illusory but real (good and evil) and, while we may not be
able to satisfactorily account for their origin,
theoretically, we definitely must approach them with the
practical goal of evading them (through more than denial or
wishful thinking). Even though explicitly asked, neither the
Buddha nor Jesus satisfied our theodicy questions,
3
4. theoretically, but they did both offer practical prescriptions
grounded in a new way of looking at reality: nondually. This
assertion invites much nuance but …
4