Search results for 'Consciousness Religious aspects' (try it on Scholar)

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  1.  69
    R. Forman (ed.) (1990). The Problem of Pure Consciousness: Mysticism and Philosophy. Oxford University Press.
    Are mystical experiences primarily formed by the mystic's cultural background and concepts, as modern day "constructivists" maintain, or do mystics in some way transcend language, belief, and culturally conditioned expectations? Do mystical experiences differ in the different religious traditions, as "pluralists" contend, or are they identical across cultures? Twelve contributors here attempt to answer these questions through close examination of a particular form of mystical experience, "Pure Consciousness"--the experience of being awake but devoid of intentional content for (...). The contributors analyze pure consciousness and other mystical experiences from historical Hindu, Buddhist, Christian, and Jewish sources, as well as from modern mystics. They demonstrate that pure consciousness poses serious conceptual problems for a contructivist understanding of mysticism. Revealing the inconsistencies and inadequacies of current models, they make significant strides towards developing new models for the phenomenon of mysticism, breaking new ground for our understanding of mysticism and of human experience in general. (shrink)
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  2.  7
    Bob Tennant (2011). Conscience, Consciousness and Ethics in Joseph Butler's Philosophy and Ministry. Boydell Press.
    out a visitation and a thorough assessment of his diocese. His predecessor (or rather his friend Benson, the bishop of Gloucester, who during Edward Chandler's decline had managed Durham's affairs) had kept the deanery records in good ...
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  3. Franklin Merrell-Wolff (1973). The Philosophy of Consciousness Without an Object. New York,Julian Press.
     
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  4.  12
    William A. Richards (2008). The Phenomenology and Potential Religious Import of States of Consciousness Facilitated by Psilocybin. Archive for the Psychology of Religion 30 (1):189-199.
    Accompanying the resumption of human research with the entheogen , psilocybin, the range of states of consciousness reported during its action, including both nonmystical and mystical forms of experience, is surveyed and defined. The science and art of facilitating mystical experiences is discussed on the basis of research experience. The potential religious import of these states of consciousness is noted in terms of recognizing the reality of the spiritual, in better understanding the biochemistry of revelation, (...)
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  5.  2
    Holger Gutschmidt (2007). Vernunfteinsicht Und Glaube: Hegels These Zum Bewusstsein von Etwas "Höherem" Zwischen 1794 Und 1801. Vandenhoeck & Ruprecht.
    English summary: This book deals with the early philosophical development of Hegel.
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  6. Albert Low (2008). The Origin of Human Nature: A Zen Buddhist Looks at Evolution. Sussex Academic Press.
     
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  7. Alfred Gierer, (2015) Scientific Rationality, Human Consciousness, and Pro-Religious Ideas.
    The essay discusses immanent versus transcendent concepts in the context of the art of living, as well as the understanding of human consciousness in the context of religion. Science provides us with a far reaching understanding of natural processes, including biological evolution, but also with deep insights into its own intrinsic limitations. This is consistent with more than one interpretation on the “metatheoretical“, that is on the philosophical and cultural level, including liberal, enlightened forms of religion as well as (...)
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  8.  17
    Ann Taves (2009). Religious Experience Reconsidered: A Building Block Approach to the Study of Religion and Other Special Things. Princeton University Press.
    I don't know of any other book like it."--Wayne Proudfoot, Columbia University "This is a terrific book. -/- The essence of religion was once widely thought to be a unique form of experience that could not be explained in neurological, psychological, or sociological terms. In recent decades scholars have questioned the privileging of the idea of religious experience in the study of religion, an approach that effectively isolated the study of religion from the social and natural sciences. (...) Experience Reconsidered lays out a framework for research into religious phenomena that reclaims experience as a central concept while bridging the divide between religious studies and the sciences.Ann Taves shifts the focus from "religious experience," conceived as a fixed and stable thing, to an examination of the processes by which people attribute meaning to their experiences. She proposes a new approach that unites the study of religion with fields as diverse as neuroscience, anthropology, sociology, and psychology to better understand how these processes are incorporated into the broader cultural formations we think of as religious or spiritual. Taves addresses a series of key questions: how can we set up studies without obscuring contestations over meaning and value? What is the relationship between experience and consciousness? How can research into consciousness help us access and interpret the experiences of others? Why do people individually or collectively explain their experiences in religious terms? How can we set up studies that allow us to compare experiences across times and cultures?Religious Experience Reconsidered demonstrates how methods from the sciences can be combined with those from the humanities to advance a naturalistic understanding of the experiences that people deem religious. (shrink)
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  9. Marcey Shapiro (2011). Transforming the Nature of Health: Healing Through the Language of Love. North Atlantic Books.
    Love-alpha -- Language and life -- Premises -- Respect -- On conscious co-creation -- Interrelationship -- A map of the worlds -- Balance -- Trust : viruses -- Messengers -- Cooperation/community -- Truth -- The spirits of things -- Harmony -- The deva of fleas -- Communication -- Love : omega.
     
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  10. Marcey Shapiro (2011). Transforming the Nature of Health: A Holistic Vision of Healing That Honors the Earth, Each Other, and Ourselves. North Atlantic Books.
    Love-alpha -- Language and life -- Premises -- Respect -- On conscious co-creation -- Interrelationship -- A map of the worlds -- Balance -- Trust : viruses -- Messengers -- Cooperation/community -- Truth -- The spirits of things -- Harmony -- The deva of fleas -- Communication -- Love : omega.
     
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  11. Marcey Shapiro (2011). Transforming the Nature of Health: A Holistic Vision of Healing That Honors Our Connection to the Earth, Others, and Ourselves. North Atlantic Books.
    Love-alpha -- Language and life -- Premises -- Respect -- On conscious co-creation -- Interrelationship -- A map of the worlds -- Balance -- Trust : viruses -- Messengers -- Cooperation/community -- Truth -- The spirits of things -- Harmony -- The deva of fleas -- Communication -- Love : omega.
     
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  12. N. J. Demerath, Peter Dobkin Hall, Terry Schmitt & Rhys H. Williams (eds.) (1998). Sacred Companies: Organizational Aspects of Religion and Religious Aspects of Organizations. Oxford University Press Usa.
    Religion is intrinsically social, and hence irretrievably organizational, although organization is often seen as the darker side of the religious experience--power, routinization, and bureaucracy. Religion and secular organizations have long received separate scholarly scrutiny, but until now their confluence has been little considered. This interdisciplinary collection of mostly unpublished papers is the first volume to remedy the deficit. The project grew out of a three-year inquiry into religious institutions undertaken by Yale University's Program on Non-Profit Organizations and sponsored (...)
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  13.  71
    Jonathan Y. Tsou (2013). Origins of the Qualitative Aspects of Consciousness: Evolutionary Answers to Chalmers' Hard Problem. In Liz Swan (ed.), Origins of Mind. Springer 259--269.
    According to David Chalmers, the hard problem of consciousness consists of explaining how and why qualitative experience arises from physical states. Moreover, Chalmers argues that materialist and reductive explanations of mentality are incapable of addressing the hard problem. In this chapter, I suggest that Chalmers’ hard problem can be usefully distinguished into a ‘how question’ and ‘why question,’ and I argue that evolutionary biology has the resources to address the question of why qualitative experience arises from brain states. From (...)
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  14.  21
    R. Forman (1998). What Does Mysticism Have to Teach Us About Consciousness? In Stuart R. Hameroff, Alfred W. Kaszniak & A. C. Scott (eds.), Journal of Consciousness Studies. MIT Press 185-201.
    One of the most exciting aspects of this journal, of which I am proud to be an executive editor, is that it has become a venue in which so many distinct fields can interact on a single question, that of consciousness. I know of no other question, or journal, which has brought together so many voices, from so many fields, to swirl around a single topic. It is exciting both to provide a forum and to be a part (...)
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  15.  14
    Joseph L. Verheijde, Mohamed Y. Rady & Joan L. McGregor (2009). Brain Death, States of Impaired Consciousness, and Physician-Assisted Death for End-of-Life Organ Donation and Transplantation. Medicine, Health Care and Philosophy 12 (4):409-421.
    In 1968, the Harvard criteria equated irreversible coma and apnea with human death and later, the Uniform Determination of Death Act was enacted permitting organ procurement from heart-beating donors. Since then, clinical studies have defined a spectrum of states of impaired consciousness in human beings: coma, akinetic mutism, minimally conscious state, vegetative state and brain death. In this article, we argue against the validity of the Harvard criteria for equating brain death with human death. Brain death does not disrupt (...)
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  16.  21
    Jakob Hohwy (2012). Preserved Aspects of Consciousness in Disorders of Consciousness A Review and Conceptual Analysis. Journal of Consciousness Studies 19 (3-4):3-4.
    The last decade has seen impressive and intriguing advances in the exploration of vestiges of consciousness in patients with disorders of consciousness . Consciousness is an extremely complex area of research so it is difficult to provide unequivocal interpretations of these new findings from DOC-studies. This review therefore provides a conceptual analysis of a series of key studies in this area of research. The main upshot is that different studies of preserved consciousness in DOC are best (...)
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  17.  70
    Raja Bahlul (2012). Modernity and Islamic Religious Consciousness. In Shahram Akbarzadeh (ed.), A Handbook of Political Islam. 35-50.
    A discussion of the intellectual impact which Modernity has had on Islamic religious consciousness.
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  18.  4
    Mary Evelyn Tucker (1988). Religious Aspects of Japanese Neo-Confucianism: The Thought of Nakae Tōju and Kaibara Ekken. Japanese Journal of Religious Studies 15 (1):55-69.
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  19.  36
    Rocco J. Gennaro, Douglas J. Herrmann & Michael Sarapata (2006). Aspects of the Unity of Consciousness and Everyday Memory Failures. Consciousness and Cognition 15 (2):372-385.
    We argue that analyzing everyday memory failures in terms of the “unity of consciousness” can elucidate the bases of such failures. A perfect unity amongst one’s mental states is rare. In extreme cases the unity of consciousness can breakdown in dramatic fashion , but such breakdowns also occur in less dramatic ways that affect us in everyday life. For example, disruptions in the unity of consciousness can result in everyday memory failures, such as forgetting to put on (...)
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  20.  2
    Dean M. Martin (1979). Language, Thinking and Religious Consciousness. International Journal for Philosophy of Religion 10 (3):163 - 176.
    The opposition in which many phenomenologists of religion stand to the above remarks is clear. Religious consciousness of the world, in being tied to the language of a particular faith, requires conceptual mastery for its emergence. Linguistic and non-linguistic skills in the use of concepts must be developed through fledgling attempts and repeated practice. In noticing this, attention has been called to the fact that such consciousness is far from being man's natural inheritance. It is acquired through (...)
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  21.  18
    M. Martin (1979). Language, Thinking and Religious Consciousness. International Journal for Philosophy of Religion 10 (3):163 - 176.
    The opposition in which many phenomenologists of religion stand to the above remarks is clear. Religious consciousness of the world, in being tied to the language of a particular faith, requires conceptual mastery for its emergence. Linguistic and non-linguistic skills in the use of concepts must be developed through fledgling attempts and repeated practice. In noticing this, attention has been called to the fact that such consciousness is far from being man's natural inheritance. It is acquired through (...)
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  22.  7
    Femke Janssen, Dirk Hutsebaut, Jessie Dezutter & Sarah Bänziger (2005). Religion and Mental Health: Aspects of the Relation Between Religious Measures and Positive and Negative Mental Health. Archive for the Psychology of Religion 27 (1):19-44.
    Studies concerning the relationship between religion and mental health have provided substantial evidence for the existence of a positive relationship. Nevertheless, it remains largely unclear which aspects of both religion and mental health take part in this relationship. The present study uses multiple measures of religion and of mental health to obtain a more refined view of this relationship. The results show the importance of distinguishing between if a person believes and how a person believes . Religious persons (...)
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  23.  7
    Femke Janssen, Sarah Bänziger, Jessie Dezutter & Dirk Hutsebaut (2005). Religion and Mental Health: Aspects of the Relation Between Religious Measures and Positive and Negative Mental Health. Archive for the Psychology of Religion 27 (1):19-44.
    Studies concerning the relationship between religion and mental health have provided substantial evidence for the existence of a positive relationship. Nevertheless, it remains largely unclear which aspects of both religion and mental health take part in this relationship. The present study uses multiple measures of religion and of mental health to obtain a more refined view of this relationship. The results show the importance of distinguishing between if a person believes and how a person believes . Religious persons (...)
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  24.  7
    Yoichi Iwasaki (2008). Religious and Epistemological Aspects of the Indian Theory of Verbal Understanding. Proceedings of the Xxii World Congress of Philosophy 6:105-111.
    The various schools of the Indian classical philosophy have discussed the issue how we understand the meaning from an utterance. In the present paper, I analyse the ancient controversy on this issue between two schools, Naiyāyikas and Vaiśeṣikas, and attempt to show that it has two aspects of religious and epistemological natures. Vaiśeṣikas, on the ground that the process of the verbal understanding is identical with that of the inference, claim that the verbal understanding is merely a type (...)
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  25.  2
    Gilberto de Jesús Betancourt Betancourt & Rivero Castillo (2015). Therapeutic effort limitation: religious and cultural aspects. Humanidades Médicas 15 (1):145-162.
    La comprensión de la muerte varía según la época, la cultura, la religión y la edad. Con anterioridad al desarrollo que la ciencia médica ha experimentado desde finales del siglo XIX, en la mayoría de las culturas y religiones había una aceptación de la muerte y se consideraba como parte del ciclo vital de la persona donde se trascendía a una forma celestial y puramente sobrenatural. Los avances científicos de la medicina han venido a cambiar esta situación. La muerte se (...)
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  26.  3
    Vassilis Saroglou (2003). Trans-Cultural/Religious Constants Vs. Cross-Cultural/ Religious Differences in Psychological Aspects of Religion. Archive for the Psychology of Religion 25 (1):71-87.
    Are there trans-religious, trans-cultural constants in psychological aspects of religion across different religions and cultures? An excessively culturalistic approach may overlook this possibility, putting an emphasis on the uniqueness of the religious phenomenon studied as emerging from a complex of multiple contextual factors. This article reviews empirical studies in psychology of religion in the 1990s that mainly include participants from different Christian denominations, but also from other religions: Muslims, Jews and Hindus. It appeared, at first, that several (...)
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  27.  5
    Neil I. Rossman (1991). Consciousness: Separation and Integration. SUNY Press.
    A central claim of this book is that the emergence of humanity involves a splitting of consciousness—the ability of consciousness to become reflectively aware of itself. But the splitting of consciousness is simultaneously the development of the possibility of fragmentation and alienation . Thus, through the growth of reflective consciousness, separation comes to permeate the whole of human experience. So understood, it creates the need for integration, and Rossman’s discussion ultimately centers on its attainment. Within this (...)
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  28. Geoffrey Underwood & Robin Stevens (eds.) (1979). Aspects of Consciousness. Academic Press.
    v. 1. Psychological issues.--v. 2. Structural issues.--v. 3. Awareness and self-awareness.--v. 4. Clinical issues.
     
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  29. J. M. Cheeks & S. R. Briggs (1982). Self-Consciousness and Aspects of Personality. Journal of Research in Personality 16:401-8.
     
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  30. Petra Stoerig & Alan Cowey (1993). Blindsight and Perceptual Consciousness: Neuropsychological Aspects of Striate Cortical Function. In B. Gulyas, D. Ottoson & P. Rol (eds.), Functional Organization of the Human Visual Cortex. Pergamon Press
  31. Anant Sadashiv Altekar (1952). Sources of Hindu Dharma in its Socio-Religious Aspects. Sholapur, Institute of Public Administration.
     
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  32. J. Brossollet (1984). Some Religious Aspects of the Great-Plague of the 14th-Century. Revue D'Histoire Et de Philosophie Religieuses 64 (1):53-66.
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  33. John Owen (1891). The Religious Aspects of Skepticism, a Lecture.
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  34. Barbara Hilkert Andolsen, Christine E. Gudorf & Mary D. Pellauer (eds.) (1985/1987). Women's Consciousness, Women's Conscience: A Reader in Feminist Ethics. Harper & Row.
     
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  35.  20
    Hans Liljenström & Peter Århem (eds.) (2008). Consciousness Transitions: Phylogenetic, Ontogenetic, and Physiological Aspects. Elsevier.
    It was not long ago when the consciousness was not considered a problem for science. However, this has now changed and the problem of consciousness is considered the greatest challenge to science. In the last decade, a great number of books and articles have been published in the field, but very few have focused on the how consciousness evolves and develops, and what characterizes the transitions between different conscious states, in animals and humans. This book addresses these (...)
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  36.  23
    Anne L. C. Runehov (2008). Neuroscientific Explanations of Religious Experience Are Not Free From Cultural Aspects. Ars Disputandi:141-156.
    We cannot disregard that the neuroscientific research on religious phenomena such as religious experiences and rituals for example, has increased significantly the last years. Neuroscientists claim that neuroscience contributes considerably in the process of understanding religious experiences, because neuroscience is able to measure brain activity during religious experiences by way of brain‐imaging technologies. No doubt, those results of neuroscientific research on religious experiences are an important supplement to the understanding of some types of religious (...)
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  37.  26
    Daniel Collerton & Elaine Perry (2007). Do Multiple Cortical-Subcortical Interactions Support Different Aspects of Consciousness? Behavioral and Brain Sciences 30 (1):88-89.
    Merker's core idea, that the experience of being conscious reflects the interactions of actions, targets, and motivations in the upper brainstem, with cortex providing the content of the conscious experience, merits serious consideration. However, we have two areas of concern: first, that his definition of consciousness is so broad that it is difficult to find any organisms with a brain that could be non-conscious; second, that the focus on one cortical–subcortical system neglects other systems (e.g., basal forebrain and brainstem (...)
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  38.  12
    Ingrid Fredriksson (ed.) (2012). Aspects of Consciousness: Essays on Physics, Death and the Mind. Mcfarland & Co..
    In this collection of essays, leading scientists and authors contemplate consciousness, quantum mechanics, string theory, dimensions, space and time, nonlocal space, the hologram, and the effect of death on consciousness.
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  39.  34
    Bigna Lenggenhager, Michael Mouthon & Olaf Blanke (2009). Spatial Aspects of Bodily Self-Consciousness. Consciousness and Cognition 18 (1):110-117.
    Visual, somatosensory, and perspectival cues normally provide congruent information about where the self is experienced. Separating those cues by virtual reality techniques, recent studies found that self-location was systematically biased to where a visual–tactile event was seen. Here we developed a novel, repeatable and implicit measure of self-location to compare and extend previous protocols. We investigated illusory self-location and associated phenomenological aspects in a lying body position that facilitates clinically observed abnormal self-location . The results confirm that the self (...)
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  40.  69
    Josef Perner & Zoltán Dienes (2003). Developmental Aspects of Consciousness: How Much Theory of Mind Do You Need to Be Consciously Aware? Consciousness and Cognition 12 (1):63-82.
    When do children become consciously aware of events in the world? Five possible strategies are considered for their usefulness in determining the age in question. Three of these strategies ask when children show signs of engaging in activities for which conscious awareness seems necessary in adults , and two of the strategies consider when children have the ability to have the minimal form of higher-order thought necessary for access consciousness and phenomenal consciousness, respectively. The tentative answer to the (...)
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  41.  50
    F. Wemelsfelder (2001). The Inside and Outside Aspects of Consciousness: Complementary Approaches to the Study of Animal Emotion. Animal Welfare Supplement 10:129- 139.
  42.  46
    Peter F. Strawson (1992). Comments on Some Aspects of Peter Unger's Identity, Consciousness and Value. Philosophy and Phenomenological Research 52 (1):145-148.
    I expressed agreement with Unger's view of the essential\nnature of personal identity, but dissented from what I took\nto be his view of the value we attach to its preservation;\nsaying, for example, that, in common, I think with many\nothers, I would prefer being replaced or succeeded' by a\nnumerically distinct continuator' with "qualitatively"\nidentical memories and mental and physical characteristics\nto surviving as the "numerically" identical person with\nsevere impairment of memory and abilities.
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  43.  15
    Jean Houston (1965). Psycho-Chemistry and the Religious Consciousness. International Philosophical Quarterly 5 (September):397-413.
  44. Elena Mustakova-Possardt & Michael Basseches (2014). Processes in the Development of Individual and Collective Consciousness and the Role of Religious and Spiritual Communities. In Toward a Socially Responsible Psychology for a Global Era. Springer 255--276.
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  45. William Braud (2003). Nonordinary and Transcendent Experiences: Transpersonal Aspects of Consciousness. Journal of the American Society for Psychical Research 97 (1):1-26.
  46.  11
    Joseph Margolis (1974). Reductionism and Ontological Aspects of Consciousness. Journal for the Theory of Social Behaviour 4 (April):3-16.
  47. Howard P. Kainz (1983). Hegel's Phenomenology, Part Ii: The Evolution of Ethical and Religious Consciousness to the Absolute Standpoint. Ohio University Press.
  48. G. Underwood & R. Stevens (eds.) (1982). Aspects of Consciousness: Volume 3, Awareness and Self-Awareness. Academic Press.
  49.  6
    Contzen Pereira, “Let There Be Light” and the Light Was Eternal: A Meta-Religious Understanding of Creation and Consciousness.
    “God is the light of the world and may his light shine before all” (Mathew 5: 14-16). The creator is the symmetric light which gave rise to asymmetric matter along with abundant cosmic energy that currently resides in the matrix of the universe; for the symmetry was broken with the big bang to create the universe. In the physical world, matter gave rise to biological structures to possess the electromagnetic soul and its processes; a localized form created of the (...)
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  50. Allerd Stikker (1992). The Transformation Factor: Towards an Ecological Consciousness. Element.
     
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