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do not have much of a strong self concept at all- that they have a sort of "hive" mentallity, in which individualism is almost non-existent. Pluralism is all they recognize and respect; no self, no "I".
www.abovetopsecret.com...
Well I wasn't talked into it , but was able to reach it . Maybe that is your journey not mine to find out.
I suppose the same place as all other's that mention the concept , as we are not in it now, then , I would have to say that its undefinable at present .
If you manage to work out the GPS , then please do share.
A field made of energy somewhat like a magnetic field but not the same.
All properties pertaining to the personality and intellect from the beginning of creation minus the physical body.
That's your perspective and the sum total of your knowing .
Not mine.
Pinkorchid
reply to post by AfterInfinity
Nice thought , finding the center like the dot in the yin/yang symbol.
Aphorism
So it's like a magnetic field but not the same...am I supposed to imagine a magnetic field, or not imagine a magnetic field, and call that imagination a morphogenetic field?
Black holes are the cold remnants of former stars, so dense that no matter—not even light—is able to escape their powerful gravitational pull.
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Many black holes exist in binary star systems.
So it's like a magnetic field but not the same...am I supposed to imagine a magnetic field, or not imagine a magnetic field, and call that imagination a morphogenetic field?
Argument From Abstraction: The Teleological Case for Supra-sensible Entities
Our intellect cannot know the singular in material things directly and primarily. The reason for this is that the principle of singularity in material things is individual matter; whereas our intellect understands by abstracting the intelligible species from such matter. Now what is abstracted from individual matter is universal. Hence our intellect knows directly only universals. But indirectly, however, and as it were by a kind of reflexion, it can know the singular, because. . .even after abstracting the intelligible species, the intellect, in order to understand actually, needs to turn to the phantasms in which it understands the species… Therefore it understands the universal directly through the intelligible species, and indirectly the singular represented by the phantasm. And thus it forms the proposition, "Socrates is a man." (Pt. I, Qu. 86, Art. I)
In Confession of Nature, Gottfried Wilhelm Leibniz uses abstraction to establish the centrality of a supra-sensible God to the temporal spatial universe.
The problem arises when the scientist asks why the body fills this space and not another; for example, why it should be three feet long rather than two, or square rather than round. This cannot be explained by the nature of the bodies themselves, since the matter is indeterminate as to any definite figure, whether square or round. For the scientist who refuses to resort to an incorporeal cause, there can be only two answers. Either the body has been this way since eternity, or it has been made square by the impact of another body. "Eternity" is no answer, since the body could have been round for eternity also. If the answer is "the impact of another body," there remains the question of why it should have had any determinate figure before such motion acted upon it. This question can then be asked again and again, backwards to infinity. Therefore, it appears that the reason for a certain figure and magnitude in bodies can never be found in the nature of these bodies themselves. (No pagination)