Sentences with phrase «human consciousness by»

Our mission is to accelerate the global evolution of human consciousness by providing transformational practices that translate the wisdom of sport's «Ideal Performance State» into practical training methods that include energetics, body & mind.

Our mission is to accelerate the global evolution of human consciousness by providing transformational practices that translate the wisdom of sport's «Ideal Performance State» into practical training methods that include energetics, body & mind.

Our mission is to accelerate the global evolution of human consciousness by providing transformational practices that translate the wisdom of sport's «Ideal Performance State» into practical training methods that include energetics, body & mind.

The following is an excerpt from I of the Sun: A Journey into Southeast Asia and the Heart of Human Consciousness by Richard Arthur.

Our mission is to accelerate the global evolution of human consciousness by providing transformational practices that translate the wisdom of sport's «Ideal Performance State» into practical training methods that include energetics, body & mind.

The hierarchic model replaces the pan-psychist's continuously ascending curve from protoplasmic to human consciousness by a series of discrete steps — a staircase instead of a slope; and replaces the single Cartesian discontinuity by a series of transitions.

Not exact matches

One of the most influential works on that list is «Cosmic Consciousness: A Study in the Evolution of the Human Mind,» originally published by a Canadian psychiatrist in 1901.

One, the human translation is flawed, written by primitives compared to where humans stand today in greater depth of intelligence and consciousness.

By extending the pitch of consciousness and human possibility.»

I will admit that I don't know if he actually believed in some higher consciousness, but he certainly didn't believe in any gods created by humans.

For both sexes there is Terence McKenna's promise of an «Archaic Revival» in which human consciousness and the world will be psychedelically transformed by way of the magic mushrooms McKenna discovered in the rain forests of the Amazon.

Consequently one feels less inclined to reject as unscientific the idea that the critical point of planetary reflective consciousness which is the result of the forming of humanity into an organized society, far from being a mere spark in the darkness, corresponds on the contrary to our passage (by a movement of reversal or dematerialization) to another face of the universe: not an ending of the ultra-human but its arrival at something trans - human at the very heart of reality.

If one considers, however briefly, what conditions will make possible the flowering in the human heart of this new universal love, so often vainly dreamed of but now at last leaving the realm of the utopian and declaring itself as both possible and necessary, one notices this: that if men on earth, all over the earth, are ever to love one another it is not enough for them to recognize in one another the elements of a single something; they must also, by developing a «planetary» consciousness, become aware of the fact that without loss of their individual identities they are becoming a single somebody.

This planet, the level of harm and exploitation, the fact that the suffering of other creatures is needed for carnivores (many humans) to live tells me that those consciousnesses are not any more interested in answering the prayers of humans than the symbiotic bacteria that help us get by in our bodies.

When we are dealing in general with the gradual development of the noosphere into planetary consciousness we must of course do full justice to the great, the essential part played by the other sections of the human race in bringing about the eventual plenitude of the earth.

In its fundamental freedom — true not just for the becoming of each moment of the human consciousness but for all of creation — everything that emerges into a new present is not bound either by its past (fatalism) or by God (determinism).

This transition is effected by the death of the abstract and alien God in the kenotic process of Incarnation and Crucifixion; but a religious form of faith can only grasp this process as a series of events that are autonomous and external to human consciousness.

1830), Schleiermacher made a similar but quite different move, concentrating on the human self - consciousness, which he determined to be characterized by «the consciousness of being absolutely dependent, or, which is the same thing, of being in relation to God.»

On the other hand, there is no God of a religious tradition cut off from critical reflection so that «it is wrong for religion's advocate to confound the object of this affirmation with the modalities of the affirmation; it is wrong for him to believe that the transcendence of the divine mystery is extended to the materiality of the expressions that it takes on in human consciousness; with greater reason it is wrong for him to consider that his problematic is canonized by this transcendence.

If consciousness could exist outside of the human brain and wasn't just something produced by the brain interacting with the environment, where would it exist?

Now it is entirely possible, as I have said earlier, that the appearance of the human species with its peculiar form of consciousness is by no means the end of evolution.

Human redemption for Schleiermacher was achieved by the incorporation of believers into Jesus» God - consciousness.

Why should we assume that human consciousness is not so invited when every previous level has found its fulfillment only by being taken up into a higher dimension?

The «First Meditation» is essentially an examination of the phenomena of human consciousness, an examination repeated and refined by all phenomenologists and, as we have seen in section II, by Whitehead with his subjectivist principle.

Many people are still hoping that the church can meet the new challenges dramatized by the rising consciousness of women in search of spiritual rebirth for themselves and for all of human society.

The existence of the human «stream of consciousness» to which these belong is not denied, as it is by those monistic behaviorisms and materialisms which attempt to avoid Cartesian dualism while still not questioning Cartesian metaphysical analyses of «matter» and «mind.»

Needless to say, if the dominant society of human consciousness is small enough to flit through the empty spaces between the brain cells, it must be very small indeed — too small certainly to be seen by the naked eye.

Events in the stream of human consciousness which are actual and supposedly spacy find no support here by analogy for their imperceptibility.

Today more than ever before we feel the need — and also see a greater possibility — of objectifying the problem of the subjectivity of the human being... [W] e can no longer go on treating the human being exclusively as an objective being, but we must also somehow treat the human being as a subject in the dimension in which the specifically human subjectivity of the human being is determined by consciousness.

By virtue of the emergence of Thought a special and novel environment has been evolved among human individuals within which they acquire the faculty of associating together, and reacting upon one another, no longer primarily for the preservation and continuance of the species but for the creation of a common consciousness.

Introspective self - consciousness involves causal objectification by the dominant occasion of some of the unimaginably large number of concreta making up the human mind / brain, including what can be called the subordinate nonconscious living persons responsible for our habitual behavior, that is, sub-personalities (RHNB 148f).

In the passage of time a state of collective human consciousness has been progressively evolved which is inherited by each succeeding generation of conscious individuals, and to which each generation adds something.

But the emergence of the reflective consciousness as the seat of human existence did not necessarily entail an awareness by the soul of itself.

Like their prophet Descartes, transhumanists think of the human being as a consciousness hosted in a body, and of the body as a machine that the will can manipulate by means of reason.

I am not arguing that God gave us this consciousness by a special act or that this is what separates human beings from all other animals.

5) The truth of the religion is in fact created by human consciousness (god and his order spring from belief) 6)... many others...

But the phenomenological description offered makes it clear that presentational immediacy is consequent upon a particular type of bodily amplification and selection of sense data derived from the stream of consciousness comprising the immediate past actual world, further abstracted and focused in the human situation through selective conscious attention to some, but not all, of the features of the immediate external world recorded and amplified by the body.

Return for a moment to modernity — that great sea - change of human consciousness of the past several centuries (characterized by pluralism and uncertainty) that is leading us to a new Axial period.

A higher state of consciousness diffused through the ultra-technified, ultra-socialized, ultra-cerebralized layers of the human mass, but without the emergence (neither necessary nor conceivable) at any point in the system of a universal, defined and autonomous Center of Reflection: this, by the first hypothesis, is all we are entitled to look for or desire as the eventual highest end of hominization.

But Rousseau, Locke, and Darwin all seem to agree that distinctively human or polymorphous eros — the various forms of love — are unnatural, as is being moved deeply by consciousness of death.

There is an irreducible conflict, a radical opposition, between the creative operation of each of these qualities, corresponding each time to a thetic16 judgment, and the ambition that human consciousness can have of verifying them for itself, by itself.

By so doing we encourage men to emphasize man's sin rather than God's grace; we prompt them to let sin usurp the place of God in human consciousness; we lead them to become more sure of sin than of the Gospel.

The negative perpetuates itself as a habit of thought» it becomes the highest form of self «consciousness» and it destroys everything in the most direct way; not by physical means, but by corrosion at the seat of faith and action, the human mind.

The hermeneutical structure of original affirmation is a corollary of the finitude of human consciousness in which and by means of which the original affirmation is produced.

This new and developing form of human consciousness is still far from universal, but the world that we each create in our heads1 (our mental picture of reality) is now being constructed rather differently, by absorbing innumerable bits of knowledge and information from all over the world, not just from our own small locality.

Understanding, discovery, invention... From the first awakening of his reflective consciousness, Man has been possessed by the demon of discovery; but until a very recent epoch this profound need remained latent, diffused and unorganized in the human mass.

Possibly the human species, by successfully responding to current challenges, could become so united in love and goodwill that there would be some kind of spiritual center linking all humans together in a commonality of consciousness.

Projected forwards, this law of recurrence makes it possible for us to envisage a future state of the Earth in which human consciousness, reaching the climax of its evolution, will have attained a maximum of complexity, and, as a result, of concentration by total «reflection» (or planetization) of itself upon itself.

The present state of the world seems to me to be substantially determined and explained by the influence of two progressive changes affecting human consciousness at the deepest level.

Chastened by our new awareness of the historicity, relativity, and linguistic constraints that shape all modes of human experience and consciousness, we may nonetheless attempt here to demonstrate that there already exists, even in the consciousness of skeptics and critics of revelation, a natural and ineradicable experience of the fact that reality at its core has the character of consistency and «fidelity» that emerges explicitly in the self - revelation of a promising God.