Sentences with phrase «such mystical»

Also, adding value sounds like such a mystical thing but really it can be accomplished in the most easiest ways so here's a list of things that you can do to add value: - If you find something that looks like a really good deal, send it to an investor you're looking to connect with.

Such a mystical place.

It's such a mystical country filled with history, culture, and beautiful stories.

Tree of Life trailer was exquisite, and another reason to make my trip to DC to see Black Swan last weekend worth it, but I have had brief moments of panic that it will be like a Benjamin Button type experience where the first trailer presents such mystical imagery and then the film itself is a completely different tone.

Such mystical persuasion plays an enormous part in the history of the religious consciousness, and we must look at it later with some care.

We saw examples of this in those sudden raptures of the divine presence, or in such mystical seizures as Dr. Bucke described.

It was such mystical experiences that were to be one of the spiritual roots from which the World Congress of Faiths was to grow.

Early man, unaware of such mystical things as provability and objectivity, figured that somebody just like him, but a little smarter, must be responsible for how and why the world worked like it did.

Not exact matches

This acclimation process gives the software a chance to record your brain waves and trains you to use them consistently before it throws a series of increasingly difficult challenges at you, such as reconstructing simply via thought a fallen bridge needed for a mystical journey while a fiery sky changes hue in response to your emotional state.

Experimenting for a year to stay away from such abstractions and declaring your beliefs (mystical or fundamental), could only help a person feel the moments through the layers abstract beliefs.

Unproven stories about mystical deities such as the Christian god are not a valid foundation for morals, especially when so much of Christian doctrine is so bigoted and violent.

East Eastern Christians see a dichotomy of God and creation Eastern theologians are largely unaffected by modernism Eastern theologians do not agonize over the existence of God Eastern theologians systematize the transcendent, the miraculous, and the mystical into their theology, without a concept of «supernatural» Eastern theologians have coherent and helpful answers for most practical spiritual problems (such as during bereavement) Eastern clergy, monastics, and lay experts have resources for spiritual direction, moral direction, and Eastern clergy, monastics, and lay experts have resources for spiritual direction, moral direction, and bereavement counseling; thus they do not outsource religious problems to secular experts.

They saw in such global commerce a worldly illustration of the unity of the human race and how the mystical body of Christ works, each distinctive part contributing to the others.

Such texts imply that the invisible God is made visible through the incarnation in a concrete and not simply mystical or anagogical way — that those who saw Jesus in his earthly life also «saw» the first person of the Trinity.

Such names as these bring us to the mystical «union of the soul with God,» as this supreme experience in prayer has been described.

Rejoice with me Jesus paid my frightful price — Took me to Him — Into HIS Mystical Body — That we shared in life the same tormented cry; He had walked in His Way the same streets as I — Insane — I was never at a total loss; I KNEW the Blessed Mother choose my Cross In Her maternal love for me and for us all; THE IMMACULATE CONCEPTION — Conceived In LOVE such a Holy Cross for me; Through Mary Jesus was someone I could serve — She knew it was the Cross that I deserved And so did I — for over a quarter of a century I stood with Her at Calvary — a wretched sentry With the Communion of Saints, and Blessed Kateri Till Easter came for me -

Even so this was a period which produced some fine mystical writing such as the fourteenth - century Theologia Germanica, which profoundly influenced Martin Luther, and the works of the English mystics.

On the way he uncovers some treasures which have been underused in criticism, such as Tolkien's description of a mystical experience he had while attending a Forty Hours devotion, an experience that fed into his vision of angels and subsequent characterisation of the Elvish in LOTR.

and even the mystical traditions in such western religions as christianity, judaism and islam.

At a moment of crisis faith must have an inevitable temptation to return to an earlier or even a primordial form of the Word, but such a path is fundamentally a repetition of the universal mystical quest, and can by no means be judged to be a positive witness to the Word that becomes incarnate in the world.

In part such openness can be facilitated by a recovery of certain mystical traditions in their own past, such as those discussed by Matthew Fox in Chapter Four of Cry of the Environment (CCS).

Respected neurologists such as Andrew Newberg of the University of Pennsylvania, along with colleagues Eugene D'Aquili and Vince Rause (authors of Why God Won't Go Away: Brain Science and the Biology of Belief), say not only that we're wired to dream but that we are wired to have unifying mystical experiences.

Or you have heard it presented like this: To be a Christian you must have mystical experiences — and then a picture has been drawn of inward tumults miraculously stilled, of upheavals like a storm in summer coming to a sunset all peace and glory, so that, not having attained to such experiences or having found them elusive and fleeting, you have cried once more, I can not.

As a result, we can not help suspecting Buber of «animism» or mystical «projection» when he speaks of an I - Thou relation with non-human existing beings: we can only imagine such a relation as possible with things that have minds and bodies similar to ours and in addition possess the consciousness of being an I.

Such an organized body is indeed part of the picture, but the «mystical body of Christ» (in the well - known liturgical phrase) is not identical with it.

Lindbeck's «experiential - expressivist» model does a reasonably good job of accounting for the romantic and mystical streams of liberal theology, but it does not account for variants of liberal theology that make gospel - centered claims (such as the tradition of evangelical» liberalism), that base their affirmations on metaphysical arguments (such as the Whiteheadian process school) or that appeal to gospel norms and metaphysical arguments (such as the Boston personalist school).

In conclusion to this sketch of Altizer's affirmations we must say a word about his affirmation of the eschatological quality of Christianity which, he holds, most definitively and radically separates Christianity from «religion» in general, and Eastern mystical religion — the essence of «religion» as such — in particular.

(MT 174) The words «mystical,» «mystic,» and «mysticism» have had such a very colorful and diverse history of usage in both the East and the West that it is not an easy matter to determine...

May I emphasize the fact that the elements and functions coming from the superconscious, such as aesthetic, ethical, religious experiences, intuition, inspiration, states of mystical conscious - ness, are factual, are real in the pragmatic sense... producing changes both in the inner and the outer world.

Will we affirm the sufficiency of Scripture — that the Bible is all we need for life and doctrine — or will we demand that God reveal himself to us in other ways, such as mystical raptures?»

As one would expect, Nichols» theology is sound, precise, clearly argued, beautifully expressed, strewn with poignant connections and rich in insights, such as the observation that at the wedding feast at Cana, as the bridegroom fails to fulfil his traditional Palestinian - Jewish duty to provide wine, Jesus substitutes himself for the bridegroom (pp125 - 6); or the presentation of Christmas night as the dark night of our mystical unmaking and remaking (p66).

Such a statement need not be interpreted in any mystical sense, though those who wish are free to do so.

Such passages as these not only contain an exact affirmation of the essence of the eucharistic mystery, but also make an equally exact distinction between the essential mystery and the further effects in which its fecundity is manifested: the growth of Christ's mystical body, the consecration of the cosmos.

I doubt if dispassionate intellectual contemplation of the universe, apart from inner unhappiness and need of deliverance on the one hand and mystical emotion on the other, would ever have resulted in religious philosophies such as we now possess.

In exploring what he terms «the culture of questing,» Roof points to the decline of traditional theism and the appeal of other meaning systems, «such as mystical, social scientific, and secular - individualistic perspectives.»

And finally, if religious activism breaks its ties with sacramental, mystical, and silent religion, it becomes indistinguishable from secular humanism, such as Marxism for example.

The intimate union with a multitude of other individuals that such a unification implies would not resemble the common mystical image of a drop of water merged again in the all - encompassing sea.

Justice Antonin Scalia, in his blistering dissent, contrasted such passages with «disciplined legal reasoning,» describing them instead as «mystical aphorisms of the fortune cookie.»

Such a gift requires a less political and more mystical Christianity, and a Church that is not simply less worldly, but properly other - worldly.

The words «mystical,» «mystic,» and «mysticism» have had such a very colorful and diverse history of usage in both the East and the West that it is not an easy matter to determine precisely what their experiential referents are intended to be.

Stace makes the point that most of our intellectual processes are tied to sensations and images but that in mystical consciousness there are no external sensations at all, for one has gone beyond the level of the consciousness which relies upon such sensory input and of the intellectual processes which demarcate and integrate this sensory input.

Because evolutionary cosmologies are invariably rooted in the tradition of speculative and mystical Naturphilosophie, tend to favor a Lamarckian over a Darwinian approach to evolution itself, and are often wildly speculative and imaginative in content, such cosmologies do not enjoy much favor in contemporary philosophical circles.

The writings of the Vedantic mystic Sri Aurobindo form such a system of mystical ideas.

And he expressly dissociates himself from the liberalism of the older school such as Harnack's «God and the soul» as well as from the more mystical approach of Troeltsch and the History of Religions School (see p. 14).

The domain of religion has to do for the most part with other sorts of experience such as the sense of being forsaken, forgiveness, caring for, having courage, sensing an at - one - ness with the universe and many others, including what some call mystical experience.

The Gospel of Thomas (not the one recently discovered in Egypt) reports the childhood of Jesus in a similar vein — a series of miraculous events such as making twelve clay pigeons fly or taking over the first grade at school to lecture on mystical meanings of the alphabet.

When he studied the lives of those who gave themselves to the search for truth, he saw that they might be classified in four groups: the scholastic theologians, who proclaimed themselves the followers of reason and speculation; the Isma`ilis and other Shi`as who held that to reach truth one must have an infallible living teacher, and that there always is such a teacher; the philosophers, who relied on logical and rational proofs; and the Sufis, who held that they, the chosen of God, could reach knowledge of Him directly in mystical insight and ecstasy.

Heterodox mystical ideas continued to exist in certain circles in Indonesia in spite of the influence of the many orthodox Sufi orders and in spite of the influence of orthodox Sufi writers such as al - Ghazali, who introduced a synthesis of the fundamental doctrines, the law, and Sufism.

The interest in Asian religion so manifest in the 1960s can be traced back to his time at Columbia University in the 30s, where he discussed oriental scriptures with a Hindu monk, Mahabarata Bramachari, who also urged him to read Christian mystical literature, such as the Confessions and the Imitation of Christ.

This withdrawal may take the most diverse forms, from an ignoble «escapism» (for which our age has, significantly, invented such a rich apparatus) to a life of elegant or sublime contemplation (and again it is significant that mystical or pseudo-mystical cults have an astonishing vogue nowadays).