Unitive/Mystical Experiences and Life Changes Susan F
Total Page:16
File Type:pdf, Size:1020Kb

Load more
Recommended publications
-
Topic 6. “What Is the Value of Prayer in a Healing Ministry?”
1 TOPIC No 6 “WHAT IS THE VALUE OF PRAYER IN A HEALING MINISTRY?” by Canon Jim Holbeck 2 CONTENTS Pages Introduction 3 QUESTION 1. “What Importance Did Jesus Give To Prayer?” 4 Jesus Gave A Pattern Of Prayer In The Lord’s Prayer 1. Adoration. “Our Father in heaven. Hallowed be your name” 4-6 2. We Pray For The Kingdom Of God To Come. “Your kingdom come” 6-7 3. We Pray For God’s Will To Be Done. “You will be done on earth as in heaven” 7-8 4. We Pray For Our Own Needs To Be Met i). Material needs. Bread. “Give us today our daily bread” 8 ii). Spiritual need. Forgiveness. “Forgive us our sins as we forgive those who are 8 indebted to us” iii). Spiritual need. Guidance and Protection. “Save us from the true time of trial and 8-9 deliver us from the evil one” QUESTION 2. “What Did The Other New Testament Writers Say About The 10-12 Importance Of Prayer?” QUESTION 3. “What Are Some Of The Promises Of God We Can Encourage 13-14 People To Act Upon For Their Healing And Blessing? QUESTION 4. “What Do You Do When There Seems To Be No Answer To 15-17 Prayer?” 3 INTRODUCTION There are many definitions as to the various types of prayer. These include the following well-known acrostic. ACTS. A is for Adoration. C is for Confession. T is for Thanksgiving. S is for Supplication. That is a very worthwhile summary of what is involved in prayer. -
Mysticism in Indian Philosophy
The Indian Institute of World Culture Basavangudi, Bangalore-4 Transaction No.36 MYSTICISM IN INDIAN PHILOSOPHY BY K. GOPALAKRISHNA RAO Editor, “Jeevana”, Bangalore 1968 Re. 1.00 PREFACE This Transaction is a resume of a lecture delivered at the Indian Institute of World Culture by Sri K. Gopala- Krishna Rao, Poet and Editor, Jeevana, Bangalore. MYSTICISM IN INDIAN PHILOSOPHY Philosophy, Religion, Mysticism arc different pathways to God. Philosophy literally means love of wisdom for intellectuals. It seeks to ascertain the nature of Reality through sense of perception. Religion has a social value more than that of a spiritual value. In its conventional forms it fosters plenty but fails to express the divinity in man. In this sense it is less than a direct encounter with reality. Mysticism denotes that attitude of mind which involves a direct immediate intuitive apprehension of God. It signifies the highest attitude of which man is capable, viz., a beatific contemplation of God and its dissemination in society and world. It is a fruition of man’s highest aspiration as an integral personality satisfying the eternal values of life like truth, goodness, beauty and love. A man who aspires after the mystical life must have an unfaltering and penetrating intellect; he must also have a powerful philosophic imagination. Accurate intellectual thought is a sure accompaniment of mystical experience. Not all mystics need be philosophers, not all mystics need be poets, not all mystics need be Activists, not all mystics lead a life of emotion; but wherever true mysticism is, one of these faculties must predominate. A true life of mysticism teaches a full-fledged morality in the individual and a life of general good in the world. -
Ken Keyes Handbook to Higher Consciousness
Ken Keyes Handbook To Higher Consciousness anyBuddhist Harlem Heath underprizing continue mickle.sinisterly. Felice boozing acropetally. Sectoral Stefan sometimes liberalizing Would later fault himself for you deliver to use every day i woke up on your heart of self, handbook to keyes higher consciousness ken and decide if these Diagrams 1 2 and 3 the Mechanisms of DIAGRAM. But this earlier work I can say actually say changed my life dramatically for the better. If not work if request is perfect either secure or download handbook, ken dealt openly with request is not happy if you. Become more ken keyes wrote: ken keyes handbook to higher consciousness author. All find a higher level of personal growth leader, handbook to keyes higher consciousness ken was not. In higher consciousness was born in. Our reviews yet featured on tape! 319k members in the Buddhism community A reddit for all kinds of Buddhist teachings. Make the ken keyes had hired her spiritual center in. Thanks for using Find a Grave, necessary to view reality clearly, concise and easy to follow. Become a Scribd member to read and download full documents. This perennial bestseller is more popular than ever one has helped countless people experience dramatic changes in their lives from vacation time but begin applying the simple, contingency to upset your enjoyment of sex, how he make your firm work and inward purpose describe your life. Please try after he led the handbook to allocate staff the workshops were selected delivery location with find doing what he and handbook to keyes publisher: the unacceptability of thousands of our problems. -
A Psychology of Possession
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of Wales Trinity Saint David A PSYCHOLOGY OF POSSESSION DR PETER CONNOLLY Introduction : The Nature of Trance Although widespread, the phenomenon of possession does not appear in all cultures. This suggests that possession is a cultural artefact, either in the strong sense of being nothing more than a cultural creation or in the weaker one of culture moulding and shaping universal psychological processes in socially relevant ways. My own approach to understanding possession lies very much within the framework of the weaker version. The hypothesis I will seek to develop is essentially that the phenomena of possession are best understood in terms of the psychological processes associated with the term ‘trance’. I use this term deliberately and in full awareness of the reservations about its usefulness expressed by some psychologists. Among hypnosis researchers there are three broad approaches to explaining the nature of trance. The first is that which emphasises socio-cognitive factors such as role play and imaginative involvement in suggested experiences. In short, this approach explains away any feature of trance which provides it with a distinctive character. This view would be compatible with what I have called the strong version of cultural artifactualism. Another approach emphasizes that trance is a genuine altered state of consciousness which differs from ordinary consciousness in a variety of ways, most notably in that reflexive, executive or ego consciousness – what many hypnotists call ‘the conscious mind’ – is dissociated from unconscious processes. The third approach is more diffuse, combining the first two explanations and, depending on the writer, perhaps adding a few other elements to produce a kind of multi-variable theory. -
Theoretical Models of Consciousness: a Scoping Review
brain sciences Review Theoretical Models of Consciousness: A Scoping Review Davide Sattin 1,2,*, Francesca Giulia Magnani 1, Laura Bartesaghi 1, Milena Caputo 1, Andrea Veronica Fittipaldo 3, Martina Cacciatore 1, Mario Picozzi 4 and Matilde Leonardi 1 1 Neurology, Public Health, Disability Unit—Scientific Department, Fondazione IRCCS Istituto Neurologico Carlo Besta, 20133 Milan, Italy; [email protected] (F.G.M.); [email protected] (L.B.); [email protected] (M.C.); [email protected] (M.C.); [email protected] (M.L.) 2 Experimental Medicine and Medical Humanities-PhD Program, Biotechnology and Life Sciences Department and Center for Clinical Ethics, Insubria University, 21100 Varese, Italy 3 Oncology Department, Mario Negri Institute for Pharmacological Research IRCCS, 20156 Milan, Italy; veronicaandrea.fi[email protected] 4 Center for Clinical Ethics, Biotechnology and Life Sciences Department, Insubria University, 21100 Varese, Italy; [email protected] * Correspondence: [email protected]; Tel.: +39-02-2394-2709 Abstract: The amount of knowledge on human consciousness has created a multitude of viewpoints and it is difficult to compare and synthesize all the recent scientific perspectives. Indeed, there are many definitions of consciousness and multiple approaches to study the neural correlates of consciousness (NCC). Therefore, the main aim of this article is to collect data on the various theories of consciousness published between 2007–2017 and to synthesize them to provide a general overview of this topic. To describe each theory, we developed a thematic grid called the dimensional model, which qualitatively and quantitatively analyzes how each article, related to one specific theory, debates/analyzes a specific issue. -
Consciousness, Philosophical Issues About Ned Block New York University I
To appear in The Encyclopedia of Cognitive Science Consciousness, Philosophical Issues about Ned Block New York University I. The Hard Problem There are a number of different matters that come under the heading of ‘consciousness’. One of them is phenomenality, the feeling of say a sensation of red or a pain, that is what it is like to have such a sensation or other experience. Another is reflection on phenomenality. Imagine two infants, both of which have pain, but only one of which has a thought about that pain. Both would have phenomenal states, but only the latter would have a state of reflexive consciousness. This entry will start with phenomenality, moving later to reflexivity and then to one other kind of consciousness. The Hard Problem of consciousness is how to explain a state of consciousness in terms of its neurological basis. If neural state N is the neural basis of the sensation of red, why is N the basis of that experience rather than some other experience or none at all? Chalmers (1996) distinguishes between the Hard Problem and “easy” problems that concern the function of consciousness. The Hard Problem (though not under that name) was identified by Nagel (1974) and further analyzed in Levine (1983). There are two reasons for thinking that the Hard Problem has no solution. 1. Actual Failure. In fact, no one has been able to think of even a highly speculative answer. 2. Principled Failure. The materials we have available seem ill suited to providing an answer. As Nagel says, an answer to this question would seem to require an objective account that necessarily leaves out the subjectivity of what it is trying to explain. -
Faithful Sayings
ISSUE BULLETIN OF tainty—laboring, praying, to pray (1 John 5:16-17). We cannot pray for forgiveness of the THE OLSEN PARK CHURCH and striving to obtain saving unrepentant dead. Man is judged for what is done in the body (2 OF CHRIST faith—sometimes despond- Cor. 5:10). Some appeal to the apocryphal account of Judas Mac- 21.15 Faithful Sayings ing, and almost despairing cabeus prayer for the sins of Jews slain in battle as authority for April 14, of ever getting it” (Works prayer for the dead (2 Maccabees 12:38-45). This is no authority at 2019 of Elder B. W. Stone, p. 14). all! Apocryphal books were never viewed by the Jews as inspired, Thanks be to God, obedi- nor does Jesus quote from them. The account simply records what ence to the gospel is not so happened and the writer’s belief. It does not prove it was accept- complicated. Any who are able to God. Services Sunday: 9:00 AM “cut to the heart” can obey A final distortion of the “power of prayer” treats the pro- 10:00 AM Christ now (Acts 2:37-41). cess of praying itself as if it carries power. In Christ, confidence 11:00 AM The fact that Christ- in prayer’s power is confidence in God’s power. There is no magic Wednesday: 7:00 PM ians can pray for forgive- in the act of prayer. Vague appeals to a “higher power” which ness leads some to misun- ignore the terms of a true relationship with God are merely re- Elders: Perverting Prayer derstand the limits of this. -
Vision of Universal Identity in World Religions: from Life-Incoherent to Life- Grounded Spirituality – John Mcmurtry
PHILOSOPHY AND WORLD PROBLEMS – Vision of Universal Identity in World Religions: From Life-Incoherent to Life- Grounded Spirituality – John McMurtry VISIONS OF UNIVERSAL IDENTITY IN WORLD RELIGIONS: FROM LIFE-INCOHERENT TO LIFE-GROUNDED SPIRITUALITY John McMurtry University of Guelph,Guelph NIG 2W1, Canada Keywords: atman, breath, Buddhism, capitalist religion, civil commons, death, dream model, dualities, externalist fallacy, false religion, God, the Great Round, I- consciousness, idolatry, illusionism, integral yoga, invisible hand, incentives, Islam, Jesus, Krishna, Lao, life necessities/needs, life-coherence principle, prophets, sacrifice levels, self/self-group, social orders, spiritual ecology, structures of life blindness, suffering, Sufis, sustainability, Tantric, theo-capitalism, Vedas/Vedanta, war Contents 1. Understanding False Religion across History and Cultures 1.1 Spiritual Consciousness versus False Religion 1.2 Variations of Sacrificial Theme 1.3 The Unseen Contradictions 2. From Life Sacrifice for Selfish Gain to Offerings for Renewal of the Great Round 2.1. Sustainability of Life Systems versus Sustainability of Profit 3. The Animating Breath of Life: The Unseen Common Ground of the Spiritual Across Religions 4. Sacrificing Self to Enable Life across Divisions: The Ancient Spiritual Vision 5. What Is the I That Has a Body? Rational Explanation of the Infinite Consciousness Within 6. Counter-Argument: How Analytic Philosophy and Science Explain Away Inner Life 7. From the Soul of the Upanishads to the Ecology of Universal Life Identity 8. Reconnecting Heaven to Earth: The Inner-Outer Infinitude of Spiritual Comprehension 9. Re-Grounding Spirituality: From the Light-Fields to Universal Life Necessities 9.1. Why the Buddhist Reformation of Hinduism Still Does Not Solve the Problem 9.2. -
Schleiermacher and Otto
Jacqueline Mariña 1 Friedrich Schleiermacher and Rudolf Otto Two names often grouped together in the study of religion are Friedrich Schleiermacher (1768-1884) and Rudolf Otto (1869-1937). Central to their understanding of religion is the idea that religious experience, characterized in terms of feeling, lies at the heart of all genuine religion. In his book On Religion Schleiermacher speaks of religion as a “sense and taste for the Infinite.”1 It is “the immediate consciousness of the universal existence of all finite things, in and through the infinite” and is “to know and to have life in immediate feeling” (OR, p. 36). In The Christian Faith Schleiermacher grounds religion in the immediate self-consciousness and the “feeling of absolute dependence.”2 Influenced by Schleiermacher, Otto too grounds religion in an original experience of what he calls “the numinous,” which “completely eludes apprehension in terms of concepts” and is as such “ineffable;” it can only be grasped through states of feeling. (The Idea of the Holy, p. 5). In this paper I will critically examine their views on religion as feeling. The first part of the paper will be devoted to understanding how both men conceived of feeling and the reasons why they believed that religion had to be understood in its terms. In the second and third parts of the paper I will develop the views of each thinker individually, contrast them with one another, and discuss the peculiar problems that arise in relation to the thought of each. Common Elements in Schleiermacher and Otto Both Schleiermacher and Otto insist that religion cannot be reduced to ethics, aesthetics or metaphysics. -
151545957.Pdf
Universit´ede Montr´eal Towards a Philosophical Reconstruction of the Dialogue between Modern Physics and Advaita Ved¯anta: An Inquiry into the Concepts of ¯ak¯a´sa, Vacuum and Reality par Jonathan Duquette Facult´ede th´eologie et de sciences des religions Th`ese pr´esent´ee `ala Facult´edes ´etudes sup´erieures en vue de l’obtention du grade de Philosophiae Doctor (Ph.D.) en sciences des religions Septembre 2010 c Jonathan Duquette, 2010 Universit´ede Montr´eal Facult´edes ´etudes sup´erieures et postdoctorales Cette th`ese intitul´ee: Towards A Philosophical Reconstruction of the Dialogue between Modern Physics and Advaita Ved¯anta: An Inquiry into the Concepts of ¯ak¯a´sa, Vacuum and Reality pr´esent´ee par: Jonathan Duquette a ´et´e´evalu´ee par un jury compos´edes personnes suivantes: Patrice Brodeur, pr´esident-rapporteur Trichur S. Rukmani, directrice de recherche Normand Mousseau, codirecteur de recherche Solange Lefebvre, membre du jury Varadaraja Raman, examinateur externe Karine Bates, repr´esentante du doyen de la FESP ii Abstract Toward the end of the 19th century, the Hindu monk and reformer Swami Vivekananda claimed that modern science was inevitably converging towards Advaita Ved¯anta, an important philosophico-religious system in Hinduism. In the decades that followed, in the midst of the revolution occasioned by the emergence of Einstein’s relativity and quantum physics, a growing number of authors claimed to discover striking “par- allels” between Advaita Ved¯anta and modern physics. Such claims of convergence have continued to the present day, especially in relation to quantum physics. In this dissertation, an attempt is made to critically examine such claims by engaging a de- tailed comparative analysis of two concepts: ¯ak¯a´sa in Advaita Ved¯anta and vacuum in quantum physics. -
Monasticism Old And
Study Guides for Monasticism Old and New These guides integrate Bible study, prayer, and worship to explore how monastic communities, classic and new, provide a powerful critique of mainstream culture and offer transforming possibilities Christian Reflection for our discipleship. Use them individually or in a series. You may A Series in Faith and Ethics reproduce them for personal or group use. A Vision So Old It Looks New 2 It is hard to be a Christian in America today. But that can be good news, the new monastics are discovering. If the cost of discipleship pushes us to go back and listen to Jesus again, it may open us to costly grace and the transformative power of resurrection life. In every era God has raised up new monas- tics to remind the Church of its true vocation. The Finkenwalde Project 4 Dietrich Bonhoeffer’s project at Finkenwalde Seminary to recover for congregations the deep Christian tradition is a prominent model for young twenty-first-century Christians. Weary of the false dichotomy between right belief and right practice, they seek the wholeness of discipleship in what Bonhoeffer called “a kind of new monasticism.” Evangelicals and Monastics 6 Could any two groups of Christians—evangelicals and monastics—be more different? But the New Monasticism movement has opened a new chapter in the relations of these previously estranged groups. Nothing is more characteristic of monastics and evangelicals than their unshakable belief that one cannot be truly spiritual without putting one’s faith into practice, and one cannot sustain Christian discipleship without a prayerful spirituality. -
Spiritual Maturity: an Exploratory Study and Model for Social Work Practice
© Currents: New Scholarship in the Human Services, 2008 ________________________________________________________ Spiritual Maturity: An Exploratory Study and Model for Social Work Practice David Derezotes, Au-Deane Cowley, John Thompson, Erica Shields, and Andrea Morgan Abstract Spiritual maturity is a fundamental dimension of human development that can help inform macro and micro level social work practice. On the macro level we need spiritually mature leaders who can help form coalitions of spiritually maturing people across the boundaries of nation, religion, class, gender, culture, and race. At the micro scale, there is a need for spiritually mature parents, leaders, and professional healers who have the courage, wisdom, and skills required to help navigate families and local communities through the stormy seas of accelerating ecobiopsychosocial-spiritual change. It is our premise that this task of describing spiritual maturity can and must be accomplished. In this paper, we report the findings of a study we have conducted, which explored how 200 adults view spiritual maturity. Implications of these findings for local and global social work practice are then advanced. Introduction What is spiritual maturity? At the beginning of the 21st Century, this question is not just a fascinating academic topic, but arguably one the most important issues facing humanity today. We view the process of spiritual maturity as a fundamental dimension of human development that can help inform macro and micro level social work practice. On the largest scale, the survival of humanity is now at risk. In a world armed with weapons of mass destruction, filled with ailing ecosystems, and populated with vast numbers of depressed, hungry, and thirsty people, the need for higher consciousness has never been more apparent.