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Catholic mystic Evelyn Underhill [5] wrote: . It is clear that under ordinary conditions, and save for sudden gusts of "Transcendental Feeling" induced by some saving madness such as Religion, Art, or Love, the superficial self knows nothing of the attitude of this silent watcher—this "Dweller in the Innermost"—towards the incoming messages of the external world: nor of the activities ...
Sensual consciousness; Higher self-consciousness; In Schleiermacher's theology, higher consciousness "is the part of the human being that is capable of transcending animal instincts". [19] It is the "point of contact with God" and the essence of being human. [19] When higher consciousness is present, people are not alienated from God by their ...
If God is indeed the creator, then this is an impossible predication as the same cause will be responsible for two contradictory effects of cetana (life) and acetana (matter). [11] This logically precludes an immaterial God (a conscious entity) from creating this universe, which is made up of material substances.
Nirvikalpa samādhi, on the other hand, absorption without self-consciousness, is a mergence of the mental activity (cittavṛtti) in the Self, to such a degree, or in such a way, that the distinction (vikalpa) of knower, act of knowing, and object known becomes dissolved — as waves vanish in water, and as foam vanishes into the sea. [94]
Jean-Paul Sartre's exploration of the Void is central to his existentialist philosophy. Sartre argues that consciousness itself is a form of nothingness, or néant, that introduces a fundamental gap between the self and the world. This gap creates a sense of the Void, as consciousness is constantly aware of what it is not—what it lacks or ...
The point to be reached is a foundational consciousness that is unconditional, self-evident, and immediate (svayam-prakāśa). It is that to which everything is presented, but is itself no presentation, that which knows all, but is itself no object. The self should not be confused with the contents and states which it enjoys and manipulates.
When once this consciousness manifests itself, the self moves forward to a continual expansion. [15] When the self becomes conscious of its significance, it moves one step further to the stage of awakening of the self. In Iqbal’s poetry, awakening of the self is characterized by burning the passion of desire and the creation of ideals.
The term panpsychism comes from the Greek pan (πᾶν: "all, everything, whole") and psyche (ψυχή: "soul, mind"). [7]: 1 The use of "psyche" is controversial because it is synonymous with "soul", a term usually taken to refer to something supernatural; more common terms now found in the literature include mind, mental properties, mental aspect, and experience.