Sentences with phrase «world of consciousness»

Exploring the world of consciousness, awareness and mindfulness.

Global About Blog The mission of Access Consciousness ® is to create a world of consciousness and oneness.

The mission of Access Consciousness ® is to create a world of consciousness and oneness.

Global About Blog The mission of Access Consciousness ® is to create a world of consciousness and oneness.

Global About Blog The mission of Access Consciousness ® is to create a world of consciousness and oneness.

In a world of consciousness however, realizing that they're indeed extracting Earthen materials and selling that back to us, perhaps it wouldn't be a horrible idea to help the world's population by giving back a fraction and some.

As that which was ordained beyond all willing and all comprehension, moira was also a darkness surrounding the radiant, but all too narrow, world of consciousness.

Not exact matches

Worse, the success of these dark futuristic depictions, hit - series like Black Mirror, Hunger Games, West World, Altered Carbon and the likes, are nothing more than evidence of a collective consciousness with a pessimistic outlook.

Morning pages is a powerful stream of consciousness writing exercise that is not intended to yield publishable material, but which can help you get your pen moving and your thoughts flowing — even if you never intend to share them with the rest of the world.

But when you suspend your own experiences as the marker for how the world works, it allows space in your consciousness to better receive and understand the plight of your customers, Especially when they don't mimic your own.

After years of development and flickering just outside of mainstream consciousness and acceptance, record high prices for the most popular blockchain - based cryptocurrencies Bitcoin and newcomer Ethereum and an embrace of the technology's core principles by some of the world's largest institutions may mean that blockchain technology is ready for its close up.

The success of Carlsberg and Tuborg's products in all parts of the world is attributed to the quality consciousness, the know - how and the technological proficiency.

The world has moved on, leaving these elements of the Christian Church that can not adjust to new knowledge or a new consciousness lost in a sea of their own irrelevance.

The Experience of God shows that our experiences of being, of consciousness, and of bliss or enjoyment could not come about in the world of materialistic naturalism.

But just as there is no cause and effect within the realm of the Higher Consciousness, so too the created worlds do not extend from it in a way of cause and effect.

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.

In fact, he is in the counterculture tradition with those Americans who between the two world wars, their higher consciousness having been inspired not by golden mushrooms but by Karl Marx as filtered through the minds of Lenin and Stalin, wanted as quickly as possible a lasting abundance for everyone.

The buildings and statues were not static but dynamic in the consciousness of the inhabitants of the first - century world, they were places about which regular public rituals, processions, sacrifices, and feasts would be centred, in which all members of the community would often to some extent be involved.

It is, then, these unconscious valuations of pure conceptual possibilities which rise to consciousness in God's propositional feelings about the world.

Finally, the explosion to satellite communications in the eighties matched in the most recent years with fiberoptic switching systems and computer processing of cash, words, images, and data — the internetting of global consciousness — has swept up most human endeavors from local names and habitations into the global context of international trademarks, common credit cards, shared diets, world class athletics, and intercontinental rock concert tours.

Here Lindblom quotes with strong approval Harold Knight, The Hebrew Prophetic Consciousness (London: Lutterworth Press, 1948), p. 96: «Here we have a state of the highest integration, for the attention is wholly focused upon a single object which gradually fills the consciousness until the connexion between the subject and the outside world is bConsciousness (London: Lutterworth Press, 1948), p. 96: «Here we have a state of the highest integration, for the attention is wholly focused upon a single object which gradually fills the consciousness until the connexion between the subject and the outside world is bconsciousness until the connexion between the subject and the outside world is broken.»

Only the dualistic form of the modern Western consciousness, which is grounded in an absolute distinction between the subject and the object of consciousness, instills us with the seemingly irrevocable sense that the world or reality stands wholly outside of consciousness itself.

The prereflective cogito (nonthetic self - awareness) is involved as a necessary structure in both consciousness as mere revealing intuition (prereflective positional consciousness of the world) and consciousness as knowledge (reflective positional consciousness of the past self).

Our special status and responsibility, however, are not limited to consciousness of our own personal bodies, or even of the human world, but extend to all embodied reality, for we are that part of the cosmos where the cosmos itself has come to consciousness.

The present volume is really a collection of studies, and it might easily have grown to twice its size if other topics had been included: for example the miracle stories — I should have liked to examine Alan Richardson's new book on The Miracle - Stories of the Gospels (1942)-- or a fuller study of the so - called messianic consciousness of Jesus, the theory of interim ethics, the relation of eschatology and ethics in Jesus» teachings — see Professor Amos N. Wilder's book on the subject, Eschatology and Ethics in the Teaching of Jesus (1939)-- the influence of the Old Testament upon the earliest interpretation of the life of Jesus — see Professor David E. Adams» new book, Man of God (1941), and Professor E. W. K. Mould's The World - View of Jesus (1941)-- or sonic of the topics treated in the new volume of essays presented to Professor William Jackson Lowstuter, New Testament Studies (1942), edited by Professor Edwin Prince Booth.

Needless to say, then, were this metaphor to enter our consciousness as thoroughly as the royal, triumphalist one has entered, it would result in a different way of being in the world.

The first stems from the fact that the consciousness of inevitable imperfection is easily converted into a belief in some actual state of perfection lying beyond the present actual imperfect world.

As never before in the history of the Christian consciousness, the modern Jew has appeared and has been real as the suffering servant, the broken one in whose agony the world can behold and know the pain of humanity.

Once this dualistic form of consciousness is negated and transcended by a dialectical movement of thinking or vision, then the world or reality no longer stands forth as autonomous and apart, and is known or experienced as being integrally and necessarily related to the center and ground of consciousness.

If all those who suffer in the world were to unite their sufferings so that the pain of the world should become one single grand act of consciousness, of sublimation, of unification, would not this be one of the most exalted forms in which the mysterious work of creation could be manifested to our eyes?

In truth, at the rate the consciousness and the ambitions of the world are increasing, it will explode unless it learns to love.

The anguish of feeling that one is not merely spatially but ontologically imprisoned in the cosmic bubble; the anxious search for an issue to, or more exactly a focal point for, the evolutionary process: these are the price we must pay for the growth of planetary consciousness; these are the dimly - recognized burdens which weigh down the souls of Christian and gentile alike in the world of today.

For example, in the nineteenth century we of the West began to be aware of other cultures, of other peoples and civilizations around the world, in a way that had not before been part of our consciousness.

The ultimate integrity of the world requires the deepening consciousness of those involved in its systemic outworking and their rejection of alienating canonic structures.

Initiated as we are, moreover, into a historical consciousness that has unveiled a whole new world of New Testament thought and imagery, a world that is subject neither to theological systemization nor to translation into modern thought and experience, how can we hope to ascertain the fundamental meaning for us of the original Christian faith?

This traditional form of faith is the product of a divided consciousness: it can only know redemption as a reconciliation with an Other lying beyond itself, and must experience the actuality of the present as a world merely awaiting its transfiguration.

The aversion to supernaturalism or to any appearance of dualism that seemed to threaten or to undo the assumption of «one - world order of meaning» has rendered the modern consciousness peculiarly insensitive to the great themes of Christian faith that have meant to point beyond man's own human powers and resources.

The human consciousness is dependent for its vitality, interest and development on keeping open at least some of these channels, which are the only means of contact man has with the world around him.

It is also pointed out that the term translated «person» meant in the Greek world a mask and not, as in modern usage, a centre of self - consciousness.

Without his putting himself in a religious frame of mind, creating for himself religious experiences, awakening within himself a so - called natural consciousness of God, thus without his being compelled to adopt forms of consciousness which he can no longer recapture, he must be encountered in his life, which has become secular, by the good news from the Lord of the world, who has committed himself in the man Jesus of Nazareth to the world and the secularity of the stable and the gallows («without the camp» of religion, Hebrews 13:13) 15

Scandalously to oversimplify his argument, it is, says Heidegger, the history of this nihilistic impulse to reduce being to an object of the intellect, subject to the will, that has brought us at last to the age of technology, for which reality is just so many quanta of power, the world a representation of consciousness, and the earth a mere reserve awaiting exploitation; technological mastery has become our highest ideal, and our only real model of truth.

He articulates a world view which combines the classic search for being with the radical historical and temporal consciousness of the twentieth century.

Each of the Nine will then use their gifts to raise that part of the worlds understanding and when they are done faith will no longer be needed, for all truths will be revealed as is the need to speed up this shift of your consciousness.

Religious awareness, Pannenberg explains, arises out of the rudimentary consciousness of the difference between «I» and «world» found already in the act of trust, which is then augmented by one's presence in a family.

Therefore, Wigner says that the consciousness of the observer is inherently involved in the world.

Deep - seated motives, dispositions and intentions do not appear to have the same kind of temporality as the clocked events of the physical world or the events of a supposed «stream of consciousness.

If one rejects hyletic data and the transcendental ego, as Heidegger, Sartre, and Merleau - Ponty do, then consciousness takes on a somewhat different function: it does not constitute the meaning of the world; rather, it «presents» and appropriates a world already filled with meaning.

Although the formulation of the question was not always precise, the everyday experience of black suffering, arising from black people's encounter with the sociopolitical structures controlled by whites, created in my consciousness a radical conflict between the claims of faith on the one hand and the reality of the world on the other.

One way is to say that if you introduce the consciousness of the observer as one of the variables of the world you are still in a regress since it implies that there is an awareness of the consciousness by a further observer who sees his state of consciousness, and so on.

Consciousness basically involves an awareness of the world and one's own experience of the world, and also an effort to make sense of the world (CC 299 - 317).