Sentences with phrase «body experiences as»

If you're looking to combine a mind - body experience as self - care, Baby K'tan parents love using their K'tan to do yoga while holding baby close.

In terms of chronology, they found that a third of the subjects (35 %) experienced an out - of - body experience as the first feature of their near - death experience, and that the most frequent last feature was returning to the body (36 %).

Infinity Mirrored Room — The Souls of Millions of Light Years Away is like an out - of - body experience as you enter a a repetitive illusion created with lights and mirrors.

Not exact matches

A gaming experience my startup created was for PepsiCo and involved using your body as the game controller to provide input on the screen instead of using a traditional mouse or handheld controller.

«As VieVu enters its next phase of growth, particularly as demand for body - worn cameras continues to increase, this strategic partnership with Safariland will provide us with the resources and deep industry experience to support the expansion of our platform,» Ward said in a press releasAs VieVu enters its next phase of growth, particularly as demand for body - worn cameras continues to increase, this strategic partnership with Safariland will provide us with the resources and deep industry experience to support the expansion of our platform,» Ward said in a press releasas demand for body - worn cameras continues to increase, this strategic partnership with Safariland will provide us with the resources and deep industry experience to support the expansion of our platform,» Ward said in a press release.

Being an athlete is a lifestyle that consumes every aspect of your life — your free time, your body, and for some early on, your collegiate experience as a kid.

Maurice Op de Beek, CTO of Kiiroo, says this makes for a very realistic experience as the user's brain starts assimilating the body parts in the movie when feeling and vision are in sync.

The researchers asked study participants to determine from photographs if people were experiencing feelings such as loss, victory or pain from facial expressions or body language alone, or from both.

With four years of experience as a competitive sprinter, I believes that our motivation to train should be positive rather than negative; instead of training because of a negative body image, we should focus our energy on training like athletes, aiming to be the fittest, fastest and strongest version of our selves.

The signal for such a theology is Tom Driver's reflective getting in touch with his body while sitting in the bathtub, and his happy invitation, in Patterns of Grace: Human Experience as Word of God (Harper & Row, 1977), for us to do the same.

Theism explains everything we observe, argues Swinburne, including «the fact that there is a universe at all, that scientific laws operate within it, that it contains conscious animals and humans with very complex intricately organized bodies, that we have abundant opportunities for developing ourselves and the world, as well as the more particular data that humans report miracles and have religious experiences.»

In other words, are they just looking for a different consumer experience or truly looking to engage in their faith as part of the body that is out of shape but seeking to get healthy?

As far as creating the body and then demanding certain parts be cut off is also a symbolic and learning experience for Abraham and his seed that Abraham's seed would be blessed and that Abraham and his seed made would continue to make agreements and promises with God, if that keep their agreements they made with God great blessings would be upon theAs far as creating the body and then demanding certain parts be cut off is also a symbolic and learning experience for Abraham and his seed that Abraham's seed would be blessed and that Abraham and his seed made would continue to make agreements and promises with God, if that keep their agreements they made with God great blessings would be upon theas creating the body and then demanding certain parts be cut off is also a symbolic and learning experience for Abraham and his seed that Abraham's seed would be blessed and that Abraham and his seed made would continue to make agreements and promises with God, if that keep their agreements they made with God great blessings would be upon them.

To regard the ordinary embodied experience of men and women as theologically significant in a positive way is to receive all these images of physical delight, of beauty and ecstasy, of human growth and nurture, of the contact between human persons that the touching of bodies can make possible.

The universe is a body, to use a poor analogy from our own experience, but it is not a human body; rather, it is matter bodied forth seemingly infinitely, diversely, endlessly, yet internally as one.

The Church as a body has centuries of experience of reading the Word, of immersing itself in the language of God.

(Psalm133: 1 — 3) As the churches work, pray and praise together, the community experiences a unified expression of the body of Christ.

Further, the transmission within the body is one which introduces increased emphasis from occasion to occasion as the experience rises to the level of the final percipient, which we maintain need not be a member of the dominant nexus.

A man to them was primarily a body, animated, to be sure, with a breath - soul, but still basically a body, and all his experiences, intellectual and emotional as well as physical, were conceived in bodily terms.

If we view the soul as an effective social system for the procurement of intense experience, we can legitimately apply to it Whitehead's statement in «Immortality» that «the more effective social systems involve a large infusion of various soils of personalities as subordinate elements in their make - up — for example, an animal body, or a society of animals, such as human beings» (IMM 690).

Thus there is a remarkable congruence among the three levels of bodied experience — personal, social, and cosmic — that a group identifies as systems within which life occurs.

We need to be at a point in our lives that we are in the body to enhance the body experience, we are called, each one of us to play apart and be accountable to God but be ready to support what God is doing in our lives as a family.

Whether advocating giving oneself over to the ecstatic and wonderful, or telling one's story, or doing what feels good as «body - minds,» Keen's prescriptive therapy is broadly centered in the experience of play.

It was as if people who had never experienced a living human body were being introduced to anatomy through attendance at an autopsy.

As Joseph of Arimathea and Nicodemus prepared the Savior's body for burial, the disciples surely had their own experience of being locked in a black hole of fear and grief.

As the resurrected body of Christ in the world we can experience God, and then become together what we can never be alone.

because the Christian lives in the fully incarnate body of Christ, he acknowledges the totality of our experience as the consummation of the kenotic passion of the Word, and by giving himself to the Christ who is present to us he is liberated from the alien power of an emptied and darkened transcendence.

Thereby the living power of the transcendent and omnipotent Judge is transposed in human experience into the dead body of Satan, as Milton's passage through the death of selfhood unveils the ground of an isolated selfhood as that chasm separating the creature from the Creator, thus making possible the reversal or dissolution of natural virtue and self - righteousness in the immediate and present actualization of the self - annihilation of God.

Perhaps we can not yet name such an experience as the atoning body of Christ; but we can know it as the dead and alien body of God, and consequently we can not dissociate the alien body of the Antichrist from the Christ who is the embodiment of the self - negation of God.

Therefore the Incarnation will not be complete until the body of Satan is transformed into Jerusalem, for then the passion of Jesus will appear in its full form as a regenerate experience.

If one still wanted to know about the knower and the knower's experience, this could be treated in a secondary way as a particular form of the body or a relation of the body to external objects.

Every person has a need for the pleasures of the mind and the body; these include sexual, intellectual, aesthetic, interpersonal, and spiritual satisfactions, as well as adventure derived from new experiences.

As Elaine Scarry points out in The Body in Pain, to someone who suffers pain, nothing is more certain than the pain; she suggests that the experience of pain may be as close to a textbook case of «certainty» as we havAs Elaine Scarry points out in The Body in Pain, to someone who suffers pain, nothing is more certain than the pain; she suggests that the experience of pain may be as close to a textbook case of «certainty» as we havas close to a textbook case of «certainty» as we havas we have.

We also recognize time as God's gift when we respect the daily needs of the body, when we offer attention to the people and experiences of the immediate present, when we set aside a portion of each day for attention to God, when we remove impediments to the authentic use of time, and when we practice the sabbath, a practice that receives considerable attention in Bass's book.

So we have the double «solution» manifested not only in the writings of Hartshorne, but also, partially at least, in some of Whitehead's views: the solution explicitly held by Hartshorne of the self as a series of «momentary selves» or the solution implied by quotations such as those referring to body cells as contributing «their little experiences» to a more comprehensive experience.»

At any given moment we are the «little birth and little death» that we are doing or undergoing, including as it does conscious and subconscious memories of the past and future.7 There is no separate person locked within the body to whom the experience belongs, no separate owner or possessor of the flow of experience.

It suggests that the whole of nature is part of the divine self; it shows how the exploitation of nature impoverishes the very richness of divine experience; it encourages a respect for the intrinsic value of individual organisms; and, in saying that God loves the world as a self loves a body, it suggests that embodiedness itself is a good to be cherished rather than an evil to be avoided (McFague, 74).

To be sure, since finite bodies grow older and finally die as time passes, we may call such aging natural; certainly it recurs regularly in our experience.

True to its Greek origins, this tradition defines the spiritual as the immaterial — this world, our bodies and our experiences are only shadows, while the real spiritual world exists someplace else where truth, beauty and justice last forever.

In all of this activity, the soul is constantly relating to, experiencing the body as its body, and the body is sensing the world as a world for its soul.

Finally, the resurrection of the body is integrally related to the resurrection of the dead as God's act whereby each individual is related to all others through God's relational experience.

The derivative notion of «society» is essential to his metaphysics, for it serves to link his speculative conception of actual entities with entities of ordinary experience, such as material bodies and living organisms (including cells and molecules).

Initially, it means that the body that is resurrected is the body as experienced in the lifetime of bodysoul relationships to the world.

Through the experience of relating to the body, which is an accumulated experience, the soul preserves the body as an integral part of its own experience.

Our normal, ordinary bodily experience is like that of, say, feeling tired, which we might describe as a general feeling of tension and strain broadly diffused throughout the whole body.

But I am willing to predict, as a result of our experiences in this one, that never again will any considerable body of opinion seriously doubt its wealth - producing capacity or seek to replace it with something fundamentally different.

Then there is the theory that whatever may have happened to the actual physical body of Jesus, his «total personality» (as it might be put) is no longer associated with the «physical integument» (the phrase is Dr H. D. A. Majors) which was its mundane abode, but now continues in such a fashion that it may be known and experienced by others in a genuine communion of persons.

The doctrine of forgiveness, the doctrine of the Cross as a symbol of redemption, the myths and the mysteries surrounding the human body and human sexuality, the identification of sin and temptation with femaleness, the Image of God, the mind / body dualism that devalues female life, the depreciation of creation... these are some of the problems Christianity poses, giving subtle sanction to the violence women experience.

In another sense the Christian of today can also confirm that conviction in personal experience as a member of the Body of Christ, the Christian fellowship.

... Thus personal minds (each with its history of experiences) and enduring bodies finally appear in the philosophy of organism, but as variable complexes rather than metaphysical absolutes.