Examples Of Transcendence Of Identification

Identity moratorium is the status of individuals whose commitments are either absent or are only vaguely defined, but who are actively exploring alternatives. It involved actively trying out different possibilities with no commitment.

Nirvana consists solely of being free of suffering, desires, and non-selfishness. In Prothero’s book; “God is Not One”, Prothero states that Buddhists use several techniques to achieve nirvana. Buddhism goes by the four noble truths as well as the eightfold path that all followers of Buddhism must follow. These four noble truths came to Buddha’s understanding during his meditations. Vipassana is a popular Buddhist practice which means mindfulness mediation.

It could then be said that this will go from being a conscious process to being an unconscious process. One is then no longer reflecting on what has taken place; they are completely consumed by it.

Identity reflect who you are, and it defines as a set of characteristics that makes you unique. Self-identity consists of three unique elements: family, personal, and social identity. Culture affects these elements. Culture is the system of shared values, beliefs, behaviors, and making up a society’s way of life. In addition, different cultures and identities can cause severe problems in a new country, such as self identity and lifestyle problems.

Persuasion has the ability to shape the world in which we live. However, while this concept is extremely powerful, it is also extremely difficult to use on a large scale. A larger audience brings forth diverse backgrounds, making it challenging to create a connection between each audience member and the orator of the proposed idea. Nonetheless, in spite of the difficult circumstances presented by a large audience, history has exemplified that great persuaders are able to overcome these differences, and still present a common identity in order to help convince that audience. John F. Kennedy quintessentially illustrates this concept through his speech to the people of West Berlin in 1963, where he uses

All the experiences that create a life have the potential to shape and change an individual's identity. Looking back at vague memories, particularly of childhood, one aspect is clear. In life, the greatest impact on one's personality and identity are the guidance of their family, especially their parents. My life was greatly shaped by the influence of my parents, including my attitude, lifestyle and overall goals. They helped assist me in decision-making until I had the comprehension skills to formulate agreeable resolves. They taught me basic societal rules and behaviors, enabling me to become socially knowledgeable. These and millions of other ideas and beliefs were taught to me at a young age and helped shape who I am now. These cultural

The first component of ignorance produces Volitional Activities or kamma (Dhammananda). By not knowing one’s true meaning of presence in the world, ignorance is attained. As a result, good and evil are brought into one’s life and we then cannot grasp suffering through ignorance. This then leads to the components regarding the senses. When one is exposed to ignorance, there is volitional activities that causes a rebirth of consciousness. “Consciousness arises as the first spark of a new life in the process of re-becoming

The concept of identity is difficult to define as it is ambiguous. It can be interpreted from many different perspectives, and environments. In its most basic form it is the way that people see themselves. This includes one’s assumptions about them ‘self’ as Cliford Geertz would put it, and the society around them. Furthermore scholarship defines identity as “the way people see themselves in the context of nature, and how people see animate and inanimate aspects of the natural world.” (Hoffman, 1998) We live in an all-encompassing society however so identity includes all ranges from national, social, personal, environmental, religious, and even political identities.

The ability to be aware is all about having the perception and knowledge of the world around oneself. The mind has powerful moments when it needs to “turn off” and change into a different mindset. In these moments when the mind diverges into a new space, the self is actually in a state of unity and peace; even though the present self does not know it. The mind is “so powerful that it can create a state of absolute nothingness that seems totally concrete” (Thurman 461). This state can not only cause separation, yet, emptiness of the self as well. The void from reality allows a “[person] [to] go “somewhere else”, [to] be psychologically absent” (Stout

Phenomenal consciousness is defined as simply the raw experiences that we have. These experiences can be hearing sounds, seeing colors, feeling emotions and sensing sensations. Throughout this course we’ve been introduced to different types of phenomenal consciousness as defined by different philosophers. The philosophers and authors we’ve discussed have provided several different views, some of which coincide with each other and some even disagree with one another.

An individual must perform his duties according to his nature (swadharmacharana). The next secret talks about the hidden personality of humans. According to this book, every person has a true self hidden inside him/her. This “hidden self” is extremely different from the false or “material self.” Each Hindu should know the difference between his true and false self if he wants to attain liberation from Maya. The last secret focuses on Brahman’s omnipresence. Each individual needs to live his entire life knowing that everything is but a small part of the Supreme

According to Buddha, what we generally consider as a self, "I", is a combination of five aggregates. The five aggregates are the aggregate of matter (our physical nature), sensations (feelings), perceptions (judgements), mental formation (things that make us act, such as intention), and consciousness (awareness).1 This list is meant to exhaust the essences of "I", so that everything that we may consider as "I" is encompassed by at least one of the five aggregates.

If one were to follow the transcendentalist philosophy expressed in the following literatures: Nature, Self Reliance, Walden, and Resistance to Civil Government, then one would have an outcome exuberating positive liveliness. Nonconformity for example is a crucial idea followed by transcendentalists, considering it separates one from other ideas. Furthermore, if one were to conform to other ideas, then one wouldn't be a leader, ”but a follower” (Thoreau 843). To be more specific, an individual under the transcendental view should not receive any influence from society, seeing that “Society everywhere is in conspiracy against the manhood of every one of its members” ( Emerson 535). Meaning, society is against one by enforcing certain views on an individual, resulting in one being further away from the truth one finds through transcendentalism. Having said that, by having one conform to only one’s own ideas, one starts to value “the integrity of our own mind” (Emerson 535). This then contributing to an individual developing a better life, since one can finally live on one's own basis, having the mindset of “What I must do, is all that concerns me, not what the people think” ( Emerson 536).

One, it discriminates and decides, and second it stores all samskaras / memories. It is called Karma Shaya. Karmashaya means ‘ashaya’ of karmas - like any time an activity is performed or a deed, an act, any time the thought / emotion passes the mind along with feeling or getting that experience there is an impression of that experience carried in one’s own self. When one is thirsty, thirst is quenched by drinking a cold drink. But in the citta the storage takes place that the drink was very nice. This storage of impression gets accumulated for every act (karma), whether it is a thought crossing the mind, an act or feeling, whatever happens this storage of impression gets added. The karmashaya increases. E.g.; every karma has two results, one is the karma phala - the thirst was quenched. Phala is immediate but along with the phala samskara is generated. Samskara is the problem. The samskara is the seed or source for further action. After a gap of time when one feels thirsty again, the previous drink which satisfied the thirst is remembered. During the intervening period the drink was not there in the consciousness, but the moment the circumstances or the situations ripen, immediately the samskara comes up. The moment the samskaras come up, they fructify into further action. One would like to have the same drink again. Again, it goes on adding. Thus, one gets continuously entangled in this chain of karmas and

It is through this precious human life and birth that we can free ourselves from ignorance and see how things really exist. From Sanskrit: TAN = To expand, TRA= tool, instrument. TANTRA can be seen as a technology or tool for expansion of consciousness and alertness. TANTRA does not reject our objects of attachment or life conditions, but transforms how we relate to them. This is what makes this practice so compelling today. For example, our inner attitude towards money doesn’t have anything to do with the money we have. Under TANTRA’s view, there is nothing wrong about having money or enjoying life, or being tall/short, or fat/thin, or being married/single, or being employed/unemployed.., but whatever the circumstances, the attitude should be of detachment and equanimity, then a sense of freedom arises. So the world and our conditions become an ally instead of a hindrance in our spiritual development. In TANTRA there are two realities; SHIVA and SHAKTI, SHIVA representing the total matter or the absolute and SHAKTI representing the total energy or creative power. In TANTRA all reality can be divided on what we can see (visvamaya) and what is beyond (visvottirna). To experience the ultimate reality we need to dissolve the notion of duality in our consciousness. We need to become one from two.